“…it is now generally recognized that the Evangelists were not merely ‘scissors and paste men.’ On the contrary, the ‘scissors’ were manipulated by a theological had and the ‘paste’ was impregnated with a particular theology.” Robert Stein, Robert Stein, Gospels and Tradition: Studies on Redaction Criticism of the Synoptic Gospels (Grand Rapids, Mich.: Zondervan, 1991), 22.

While Redaction Criticism describes the original Sitz im Leben (life setting) of a saying in the life of Jesus, it is more concerned with the life-setting of the Gospel writer. Redaction criticism reads the gospels in two different directions. Assuming that Matthew and Luke used Mark, why does Matthew present a pericope in one way, Luke in another?  What is Matthew’s unique theological point of view? A redaction critic reads horizontally, comparing two or three identical stories or sayings in order to examine the differences between the gospel writers. They also read vertically within the one Gospel in order to discover that writer’s themes and theological priorities. Rather than focus on the community that “created” the stories, Redaction critics recognize that authors created the gospels as we read them from sources.

Cut and Paste BibleRedaction Criticism makes some assumptions that may compromise the whole system. First,  Redaction Criticism must assume literary dependence, virtually always Markan Priority, the existence of Q, etc.  If these assumptions are false, then questions like “how did Matthew use Mark” are meaningless.

Second, since the assumption of Markan priority is a given in Redaction criticism, the question of Mark’s sources is almost impossible to answer. It is impossible to “do redaction criticism” on Mark, since we do not have enough data to examine.

Third, and most problematic, Redaction Criticism spends more time explaining parallels and non-parallels, and less time explaining what the text actually says. A commentary on Matthew that only seeks to explain Matthew’s redactional method may not be particularly interesting to someone wanting to know what Jesus said!

A simple yet controversial example is the Sermon on the Mount.  Most scholars now agree that the material in Matthew 5-7 comes from a sayings source (Q), and that Matthew created the “sermon” by thematically linking the teachings of Jesus, beginning with “he began to teach” and ending with “they were all amazed.”

A redaction critic might say that the Sermon on the Mount itself never really took place a historical event. An evangelical version of Redaction criticism might say Jesus’ words are authentic and Jesus often taught like this, but setting is contrived by Matthew. The Gospel writer has created a section of the teaching of Jesus (in contrast to the next two chapters, the miracles of Jesus, which end in a similar pronouncement). The other of the five discourses in Matthew (chap. 10, 13, 18, 24-25) were “constructed” in a similar way. Jesus really said these things but in various other contexts and not necessarily on a single occasion as present by the Editor Matthew.

The value in redaction criticism is in the horizontal reading – If Matthew used Mark, why did he re-state the text in the way that he did?  Why did Luke move the event / saying to another location in the life of Jesus?  The value of the themes and motifs that the writers work is enormous, giving a real insight into the meaning of a given text. Or is it possible any “real insight” into the Gospel writer’s method is imaginary, based on the reader’s presuppositions?