Showing Matthean Priority: DID. 16 // Matt 16 // Mk 8:34-38 // Lk 9:23-26

DID. 16:16 Mat. 16:24-8 (10:32)

Mar 8:34-38 

Luk 9:23-26

 

 

 

 

 

 

 

 

 

 

 

 

 

 

as it says, ‘the Lord shall
come, and all his holy ones with him’.]

16.8 Then the world shall see the Lord coming upon the clouds of heaven,
and all the holy ones with him, on his royal throne,
to judge the world-deceiver
and to reward each according to his deeds.

Then Jesus said to His disciples, If anyone desires to come after Me, let him deny himself and take up his cross and follow Me. 

(25)  For whoever desires to save his life shall lose it, and whoever desires to lose his life for My sake shall find it.  (26)  For what is a man profited if he shall gain the whole world and lose his own soul? Or what shall a man give in exchange for his soul?  (27)  For the Son of Man shall come in the glory of His Father with His angels, and then He shall reward each one according to his works.  (28)  Truly I say to you, There are some standing here who shall not taste of death until they see the Son of Man coming in His kingdom.

 

Mat 10:32-33  Then everyone who shall confess Me before men, I will confess him before My Father who is in Heaven.  (33)  But whoever shall deny Me before men, I will also deny him before My Father in Heaven.

And calling near the crowd with His disciples, He said to them, Whoever will come after Me, let him deny himself and take up his cross and follow Me. 

(35)  For whoever will save his life shall lose it; but whoever shall lose his life for My sake and the gospel’s, he shall save it.  (36)  For what shall it profit a man if he shall gain the whole world and lose his own soul?  (37)  Or what shall a man give in exchange for his soul? 

 

 

 

 

 

 

 

 

 

(38)  Therefore whoever shall be ashamed of Me and of My Words in this adulterous and sinful generation, the Son of Man shall also be ashamed of him when He comes in the glory of His Father with the holy angels.

And He said to all, If anyone desires to come after Me, let him deny himself and take up his cross daily and follow Me. 

(24)  For whoever will save his life shall lose it, but whoever will lose his life for My sake, he shall save it.  (25)  For what is a man profited if he gains the whole world and loses himself, or is cast away? 

 

 

 

 

 

 

 

 

 

 

 

 

(26)  For whoever shall be ashamed of Me and of My Words, the Son of Man shall be ashamed of him when He shall come in His own and in His Father’s glory, and that of the holy angels.

Luk 12:8-10  Also I say to you, Whoever shall confess Me before men, the Son of Man also shall confess him before the angels of God.  (9)  But he who denies Me before men shall be denied before the angels of God.  (10)  And whoever shall speak a word against the Son of Man, it shall be forgiven him. But to him who blasphemes against the Holy Spirit, it shall not be forgiven.

 

If Mark came first, why would Matthew drop his phrase ‘ashamed of Me and My Words’?

It would have to be argued that Matthew did this in favor of inserting the idea of rewarding “to each according to their works.” These are unique to Matthew (and DIDACHÉ; see also Matt. 6:1-4), but are not found here in Mark or Luke, and I cannot find them elsewhere in these tracts.

A far more plausible explanation would be that Matthew and the DIDACHE came first, and that Luke and Mark came forth afterwards, as contrivances aimed at undercutting the DIDACHÉ- Gospel, and especially at undoing the strong vocabulary linkage between DIDACHE and Matthew in sharing the phrase, “to reward each according to his deeds.”

In the thesis asserting Markan priority, the suggestion must be offered that Matthew dropped ‘ashamed of me and my words,’ but this he allegedly does for no plausible or obvious reason, despite this phrase occurring in both the allegedly prior Markan source and later in Luke. It must therefore be argued that Matthew went out of his way to delete these words.  What theological reason would he have had? 

In this regard, consider that Matthew earlier has included a very similar idea already, in 10:32-33, referring to reciprocal non-confession in heaven (see purple text). Matthew should have had no qualms with any allusion to the negative consequences of being ‘ashamed of me.’ He had no reason to delete this, as Markan priority would assert. 

Again, the stronger case is that Mark and Luke, which are both programmatically supportive of Paulianity, are both being used to thwart Matthew and the DIDACHÉ. Mark and Luke have deliberately excluded the allusion that first appeared in DIDACHÉ, a phrase decisively damaging for Paul, namely, the eschatological reward for one’s deeds.  This notion amount to a doctrine of justification by the works, and in the case of the DIDACHÉ, these are works of the law which Christ has issued as Halacha to Israel, and as catechism to Gentiles. It is therefore profoundly contradictory to Paulianity.

Even more directly, the reason for Markan-Lukan deletion of this phrase is the urgent necessity to delegitimize the DIDACHÉ as a fair representation of the Lord’s teaching; for the Gospel of Matthew’s publication on the heels of the DIDACHE amounts to an emphatic testimony by the Apostles that the DIDACHÉ instructions– which Paul has contested ferociously– actually do come from the Lord. Here, in Matthew, comes the full blown edition, with context, as a solemn, ‘whole truth’ witness.

The Markan-Lukan gospels truly are at best redundant in the first place, and in practical fact have subtly sabotaged the true [DIDACHÉ-Matthean] Gospel. It is for this reason, I believe, that they have been published. Of course I may be deceived, but at least this text upholds my case, with the strongest logic.

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Filed under Anti-DIDACHE: Pauline, Chapter 16, Intertextuality: Pro-DIDACHE

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