
The Glory of Kings: A Festschrift for James B. Jordan

Fyodor Dostoevsky
(Christian Encounters Series)

Athanasius
(Foundations of Theological Exegesis and Christian Spirituality)

The Four: A Survey of the Gospels

Defending Constantine: The Twilight of an Empire and the Dawn of Christendom

From Behind the Veil: The Epistles of John

Deep Exegesis:The Mystery of Reading Scripture

1 & 2 Kings
Brazos Theological Commentary

The Promise Of His Appearing: An Exposition Of Second Peter

A Great Mystery: Fourteen Wedding Sermons

Deep Comedy: Trinity, Tragedy, And Hope In Western Literature

Miniatures & Morals: The Christian Novels of Jane Austen

The Priesthood of the Plebs: A Theology of Baptism

A Son To Me: An Exposition of 1 & 2 Samuel

From Silence to Song: The Davidic Liturgical Revolution

Ascent to Love: A Guide to Dante's Divine Comedy

Blessed Are the Hungry: Meditations on the Lord's Supper

A House For My Name: A Survey of the Old Testament

Heroes of the City of Man: A Christian Guide to Select Ancient Literature

Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays

Wise Words: Family Stories That Bring the Proverbs to Life

The Kingdom and the Power: Rediscovering the Centrality of the Church
My co-pastor Toby Sumpter wondered whether Matthew was up to something in describing the first day of the feast as the “first of unleavened” (te prote ton azumon, 26:17). It seems so. The other gospels don’t use the same phrase; Mark says “first day” and Luke uses the word “feast.”
What might Matthew be up to? Several possibilities. First, protos is used here not as an adjective modifying “day” but absolutely, and as such it may carry the connotation of “beginning” or “initiation.” ”In the beginning of the purgation of leaven” is not a translation, but it may capture Matthew’s thought. Second, earlier in Matthew Jesus has used “leaven” as an image of both the kingdom (13:33) and of the teaching of the Pharisees and Sadducees (16:6-12). That’s the leaven that needs to be purged. (Perhaps, though, even the leaven of the kingdom has to be “cut off” and then reinserted.)
Why would Matthew want to remind us of the leaven of the Pharisees and Sadducees?
The answer comes in the previous section of chapter 26, where Judas approaches the chief priests and elders and offers to betray Jesus. Judas has been infected and permeated by the leaven of the scribes and Pharisees. What could that mean? Perhaps it means that he has been filled with the revolutionary zeal of the Pharisees. Further, Pharisees, Luke tells us (16:14), love money, and Judas is willing to give Jesus up for a few pieces of silver.
Over the course of the days of the feast, Judas will be purged from the loaf of the kingdom. That is one aspect of the beginning of the “un-leavening.” But the other disciples will also be purged of any remaining attachment to the doctrine of the scribes and Pharisees, as they see innocent Jesus condemned to death. At another level, it is through the death and resurrection of Jesus that Israel is purged of leaven, the false teaching of the Pharisees and Sadducees, and is re-started with a new leaven, the leaven of the kingdom.
posted by Peter J. Leithart on Saturday, November 7, 2009 at 6:59 am
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