Households and Discipleship: A Study of Matthew 19–20 (JSNTS 103)

Written by Warren Carter Reviewed By Thomas R. Hatina

In this revised doctoral dissertation, Carter presents a double thesis. First, he argues that the seemingly disconnected series of pericopae in Matthew 19–20 (which include topics of marriage in 19:3–12; children in 19:13–15; wealth in 19:16–30; and slavery in 20:1–16) can be understood in a unified manner when they are compared with the same series of topics found in conventional hierarchical household patterns of late antiquity. Carter contends that the coherence of these two chapters is based on the gospel audience’s assumed cultural knowledge of these four constitutive aspects of household management. The comparison between Matthew’s pattern and the conventional pattern is drawn for the purpose of subversion. Matthew’s Jesus rejects the hierarchical and patriarchal assumptions inherent in the cultural standards of household codes, and instead favours an egalitarian household structure for those who are members of the kingdom of heaven. Secondly, Carter argues that this alternative view of the household shapes the audience’s understanding of disciple-ship. Carter identifies this new understanding of discipleship with V. Turner’s (The Ritual Process) concept of liminal existence, by which he means that the disciples, in light of their call to oppose hierarchical social structures, are to live on the margins of society as social participants who are in a transitional phase between separation and reaggregation.

The book can be divided into two parts. In the first part (Chapter 2), Carter describes three methods which are supposedly essential for the proposed theses: audience-oriented criticism, historical criticism, and the social science model of liminality. The second part of the book (Chapters 3–8) describes the resulting identity and way of life that emerges from the audience’s interaction with Matthew 19–20. An example is Jesus’ teaching on marriage and divorce in 19:3–12. Carter argues that the Pharisees’ position represents the dominant patriarchal view of marriage and households in late antiquity (Greco-Roman and Jewish) which is characterized by an unrestricted power of a man to divorce his wife. The Matthean Jesus rejects this prevailing structure by claiming that the divine purpose of marriage is unity, permanence and mutual loyalty.

There is no doubt that Carter makes a valuable contribution in resolving the enigmatic sequence of pericopae in Matthew 19–20—it is the best explanation I have read. I am also intrigued by Carter’s application of liminal existence to the gospel audience’s understanding of discipleship. Viewing Matthew’s disciples in social scientific categories is an essential step in furthering our understanding of contemporary discipleship. The book is not, however, without some difficulties. First, Carter’s authorial audience appears to be largely Gentile, located in the midst of Greco-Roman Antioch. This assumption needs to be supported since the identity of the audience has an important bearing on its assumed knowledge of household codes as they are predominantly discussed in Greco-Roman literature. If the audience is part of the Jewish community, as I am inclined to believe, to what extent would they be familiar with the household codes found in Aristotelian tradition? Secondly, Carter needs to explain why certain Jewish traditions were not heard by the audience. One example is the marriage/divorce controversy in 19:3–9. Although Carter mentions a similar controversy between the schools of Hillel and Shammai, he inadequately dismisses its relevance. Moreover, certain Qumran texts on this topic are likewise dismissed or omitted (e.g. CD 4.12–5.14; 11QTemple 57.17–19). Finally, it is argued that the new household codes oppose the dominant hierarchical and androcentric structure. But how is this egalitarian structure reconciled with the fact that all of the foremost disciples in Matthew’s narrative world are men?


Thomas R. Hatina

Trinity Western University, Langley, B.C., Canada