The description of Wisdom in Sirach has exercised a profound influence on the interpretation of M... more The description of Wisdom in Sirach has exercised a profound influence on the interpretation of Matt 11.28–30. Many scholars, impressed with the evident parallels between Sir 51.23–7; 6.23–31 and the Matthean logion,1 have regarded the latter as dependent on the former.2 Others, taking a further step, have felt justified in interpreting the logion with reference to a wisdom christology. According to this view, Jesus, represented as Wisdom incarnate,3 offers rest to those burdened by the legal interpretations of the Pharisees4 through his yoke, which stands for his teaching, or, more precisely, for his interpretation of the law.5 This approach to the logion has had its detractors,6 and some scholars have questioned the suitability of positing any connection between Sirach and the logion.7 It is not the purpose of the present discussion to enter into this debate, but rather to draw attention to what might be termed a neglected feature in the discussion of Matt 11.28–30, namely the relation of the logion to certain OT prophetic themes.8
Jack Levison’s discussion of spirit filling in Acts, although highly inventive, ultimately lacks ... more Jack Levison’s discussion of spirit filling in Acts, although highly inventive, ultimately lacks cogency. His attempt to view the episode of the slave girl possessed of a “pythonic spirit” as paradigmatic for understanding the experience of the believers at Pentecost fails because of a misreading of the Acts 16 text and a misrepresentation of Luke’s interests with respect to the Hellenistic religious context of early Christianity. Levison’s reading of the Pentecost event is similarly flawed by the importation of unwarranted parallels from the Hellenistic religious environment. Positively, the study points to the need for further research on the subject of ecstasy in the New Testament.
It is clear that the Spirit of God plays a very important role in Matthew’s account. It is also i... more It is clear that the Spirit of God plays a very important role in Matthew’s account. It is also important to note that Matthew refers to the Spirit in ways that are distinctive. For example, among the evangelists only Matthew speaks of the Spirit of God, and Matthew is unique in the NT in referring to the Spirit of the Father. This manner of nuancing the Spirit is analogous to the varied ways in which Matthew describes the kingdom, a concept qualified by such terms as “heaven,” “God,” “Father,” and “Son of Man.” This similarity is appropriate since a further unique feature of the Gospel is that Matthew alone decisively associates the Spirit of God with the presence of the kingdom of God. This discussion will focus first on Jesus’s experience of the Spirit and then on the work of the Spirit in the redemptive or kingdom activity of Jesus.
The description of Wisdom in Sirach has exercised a profound influence on the interpretation of M... more The description of Wisdom in Sirach has exercised a profound influence on the interpretation of Matt 11.28–30. Many scholars, impressed with the evident parallels between Sir 51.23–7; 6.23–31 and the Matthean logion,1 have regarded the latter as dependent on the former.2 Others, taking a further step, have felt justified in interpreting the logion with reference to a wisdom christology. According to this view, Jesus, represented as Wisdom incarnate,3 offers rest to those burdened by the legal interpretations of the Pharisees4 through his yoke, which stands for his teaching, or, more precisely, for his interpretation of the law.5 This approach to the logion has had its detractors,6 and some scholars have questioned the suitability of positing any connection between Sirach and the logion.7 It is not the purpose of the present discussion to enter into this debate, but rather to draw attention to what might be termed a neglected feature in the discussion of Matt 11.28–30, namely the relation of the logion to certain OT prophetic themes.8
Jack Levison’s discussion of spirit filling in Acts, although highly inventive, ultimately lacks ... more Jack Levison’s discussion of spirit filling in Acts, although highly inventive, ultimately lacks cogency. His attempt to view the episode of the slave girl possessed of a “pythonic spirit” as paradigmatic for understanding the experience of the believers at Pentecost fails because of a misreading of the Acts 16 text and a misrepresentation of Luke’s interests with respect to the Hellenistic religious context of early Christianity. Levison’s reading of the Pentecost event is similarly flawed by the importation of unwarranted parallels from the Hellenistic religious environment. Positively, the study points to the need for further research on the subject of ecstasy in the New Testament.
It is clear that the Spirit of God plays a very important role in Matthew’s account. It is also i... more It is clear that the Spirit of God plays a very important role in Matthew’s account. It is also important to note that Matthew refers to the Spirit in ways that are distinctive. For example, among the evangelists only Matthew speaks of the Spirit of God, and Matthew is unique in the NT in referring to the Spirit of the Father. This manner of nuancing the Spirit is analogous to the varied ways in which Matthew describes the kingdom, a concept qualified by such terms as “heaven,” “God,” “Father,” and “Son of Man.” This similarity is appropriate since a further unique feature of the Gospel is that Matthew alone decisively associates the Spirit of God with the presence of the kingdom of God. This discussion will focus first on Jesus’s experience of the Spirit and then on the work of the Spirit in the redemptive or kingdom activity of Jesus.
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Papers by Blaine Charette