Christopher N Chandler PhD thesis.PDF - University of St Andrews

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BLIND INJUSTICE : JESUS’ PROPHETIC WARNING AGAINST
UNJUST JUDGING (MATTHEW 7:1-5)
Christopher N. Chandler
A Thesis Submitted for the Degree of PhD
at the
University of St. Andrews
2009
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Blind Injustice
Jesus’ Prophetic Warning against Unjust Judging
(Matthew 7:1-5)

Christopher N. Chandler

PhD

30 June, 2009
2

Abstract

This dissertation seeks to provide a plausible alternative to the consensus
interpretation of Jesus‘ ―do not judge‖ teaching in Matt 7:1-5. While the overwhelming
majority of recent interpreters understand ―do not judge‖ (7:1) and its concurrent sayings
such as ―take the log out of your own eye‖ (7:5) to promote a nonjudgmental attitude, this
monograph seeks to situate this block of teaching within a Jewish second-Temple judicial
setting. To this end, an overview of the judicial system during the second Temple era is
provided, after which it is argued that Matt 7:1-5 is the Matthean Jesus‘ halakhic,
midrashic comment upon the laws for just legal judging in Lev 19:15-18, 35-36 by which
he prophetically criticizes unjust legal judging. Jesus‘ brother James takes up this
teaching in Jas 2:1-13, using it to exhort Jewish Christian leaders who judge cases within
Diaspora synagogues/churches. Such an alternative interpretation of Jesus‘ ―do not
judge‖ teaching in Matt 7:1-5 matches well other passages in Matthew which likewise
speak of judicial, brotherly conflict such as 5:21-26 and 18:15-35. Some early Christian
writers who quote or allude to Matt 7:1-5 reflect a judicial understanding of these verses
as well, often relating Matt 7:1-5 to Lev 19:15-18, 35-36 and/or drawing parallels
between Matt 7:1-5 and one or more of the NT judicial texts which, this thesis argues, is
related to it (Matt 5:21-26, 18:15-35; Jas 2:1-13).
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Declaration

I, Christopher N. Chandler, hereby certify that this thesis, which is approximately 80,000
words in length, has been written by me, that it is the record of work carried out by me
and that it has not been submitted in any previous application for a higher degree.

I was admitted as a research student in September, 2004 and as a candidate for the degree
of Doctor of Philosophy in May, 2005; the higher study for which this is a record was
carried out in the University of St Andrews between 2004 and 2009.

30th June, 2009

I hereby certify that the candidate has fulfilled the conditions of the Resolution and
Regulations appropriate for the degree of Doctor of Philosophy in the University of St
Andrews and that the candidate is qualified to submit this thesis in application for that
degree.

30th June, 2009

In submitting this thesis to the University of St Andrews we understand that we are
giving permission for it to be made available for use in accordance with the regulations of
the University Library for the time being in force, subject to any copyright vested in the
work not being affected thereby. We also understand that the title and the abstract will be
published, and that a copy of the work may be made and supplied to any bona fide library
or research worker, that my thesis will be electronically accessible for personal or
research use unless exempt by award of an embargo as requested below, and that the
library has the right to migrate my thesis into new electronic forms as required to ensure
continued access to the thesis. We have obtained any third-party copyright permissions
that may be required in order to allow such access and migration, or have requested the
appropriate embargo below.
4

The following is an agreed request by candidate and supervisor regarding the electronic
publication of this thesis:

Access to Printed copy and electronic publication of thesis through the University of St
Andrews.

30th June, 2009
5

Contents

Abstract 2
Declarations 3
Acknowledgements 6

Introduction 9

Chapter One: Judgementalism as Blind Hermeneutical Guide 26

Chapter Two: Visualizing a New Paradigm: Legal Judging in the Time of
Jesus 62

Chapter Three: Leviticus 19:15-18, 35-36 as Midrashic Halakhic Lens 94

Chapter Four: ―Do not Judge‖ as Eye-Opening Prophetic Criticism (Matt
7:1-5) 157

Chapter Five: Turning a Blind Eye . . . Around: The Teaching of James (Jas
2:1-13) 224

Chapter Six: The ―Do not Judge‖ Tradition through the Eyes of Early
Christian Writers 254

Conclusion 278
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Acknowledgements

There are many people who are too numerous to mention whom I would
nonetheless like to acknowledge and thank for their encouragement throughout this PhD
process. Without the prayers and support of many friends, this project and our time
overseas in Scotland would not have been possible. A special word of appreciation
should be given to the Rev. Rory MacLeod and Holy Trinity Church, St. Andrews, where
I was given the opportunity to present some of my research findings within the context of
the church.
The advising of Professor Richard Bauckham has greatly improved this thesis.
His comments were always incisive and yet allowed the thesis to remain originally my
own. His influence can be felt most in Chapters three and four—two key chapters—in
which I rely heavily upon his own research. For his willingness to advise me as he was
preparing for retirement, I am grateful. Dr. Bruce Longenecker also had a hand shaping
this project. Bruce took on a difficult thesis and helped improve my argument and writing
style early on. Dr. Kelly Iverson was good enough to read over the entire thesis in full
and provide helpful comments concerning both format and substance in preparation for
the viva.
A few others outside of my formal advising deserve appreciation. I find it
interesting if not serendipitous that the first two texts I translated while learning Greek
were the Sermon on the Mount and the book of James. Through this process these two
texts were burned into my mind and therefore thanks should go to Dr. Mike Baird of
Grand Canyon University for his relentless efforts to teach his students the Greek
language. Craig A. Evans has been a constant mentor and advisor, and his research into
the life of Jesus and into Temple corruption during the first century A.D. has inspired
much of the ethos of this project, even if this is expressed only indirectly throughout the
thesis. Darian Lockett and Mariam Kamell both pointed me to resources within Jamesian
scholarship which have made my research on James all-the-more smooth. I would be
remiss if I didn’t mention the friendship and academic support of Dr. Mark Elliott.
Mark’s seminar on Leviticus in 2006 inspired the methodology of Chapter two in which I
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trace how some early interpreters understood the laws for just judging from Lev 19. Our
many conversations about life and academics over not a few pints have proven rich.
I would like to thank my in-laws who willingly allowed me to take their daughter
and grandchildren to a distant land for yet more schooling. My own parents have
sacrificed much and given beyond expectation to support us throughout this process, and
it is to them that this thesis is dedicated. Lastly, my love and sincere appreciation goes to
my loving wife who has been a constant source of support and who has cared for our
three children our years in Scotland while I spent countless hours at the Roundel
researching and writing.
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To my parents who taught me love and forgiveness, justice and discipline, who instilled in
me the value of study, and who have supported me in all things.
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Introduction

There is hardly a more well-known phrase of Jesus used in Western culture today
than ―do not judge.‖ ―Even people who know very little about the Bible are usually
familiar with Jesus‘ saying ‗Judge not, that ye be not judged‘ …‖ writes Roger Olson in a
2005 piece in Christianity Today. He further explains that ―it is Jesus‘ most popular
saying because our culture values tolerance so highly.‖1 On the other side of the pond,
John Nolland hits the mark when he describes Jesus‘ ―do not judge‖ teaching and its
significant role in our culture today:

The call not to judge has made its way deeply into popular imagination:
―Who am I to judge?‖ Unfortunately the applications people often make
(giving personal space to others; modesty about one‘s own capacity to
discern what is right; the desire not to be faced with responsibility for
decisions in complex or disputed matters) probably have little to do with
the intention of either Jesus or the Gospel writers. In a postmodern context
there can be a siren call to a radical pluralism. As popularly understood,
the principle is soon set aside when the wrong done by the other person
touches a place of deep personal investment.2

This co-opting of Jesus‘ words in service of ―a siren call to a radical pluralism‖
has been resisted by some. Indeed biblical interpreters should be wary when a sacred,
ancient text supposedly teaches an –ism of our own day. Indeed, as Nolland points out,
this principle of nonjudgemental tolerance so highly valued in Western culture breaks
down, ―when the wrong done by the other person touches a place of deep personal
investment.‖3 Thus the church, in tacitly accepting how Jesus‘ ―do not judge‖ teaching is
understood in popular culture, provides little more than what the world already has on
offer. Richard Hays, for instance, laments the fact that in his own Methodist

1 Olson 2005: n.p.
2 Nolland 2005: 317-318.
3 Nolland 2005: 318.