The Gospel According to Matthew THE REAL TRUTH by JACOB GEORGE (best classic books .txt) 📖
- Author: JACOB GEORGE
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2. Meaning
Index
S.No Name Page No
Introduction 3 Meaning 5 Historical background 6-16 Theme 17-20 Focus (Subject expanding) 21-25 Application to present day context 26-30 Reflection 31 Bibliography 34-38 Currently we see False Prophets
“Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.”—Matthew 7:15
The fivefold division may suggest that Matthew has modeled his book on the structure of the Pentateuch (the first five books of the OT). He may also be presenting the gospel as a new Torah and Jesus as a new and greater Moses.
Reflection
Analysis
The Gospel of Matthew is strongly connected to the Old Testament. Although Matthew, Mark, Luke, and John all cite Old Testament prophesies that they regard as having been fulfilled in the person and works of Jesus, Matthew is particularly careful to point out that Jesus’s teachings are compatible with Judaism, and to insist that Jesus’s life fulfills Old Testament prophesies. Matthew portrays Jesus as a second, greater Moses, an important prophet in the Old Testament. Just as Moses gave his law from Mount Sinai in the Old Testament, Jesus preaches his new laws in a sermon he gives from a mountain. Like Moses, the young Jesus hides in Egypt from the wrath of a vengeful king. Finally, Jesus is tempted for forty days and forty nights in the wilderness, while Moses and his people wandered the wilderness for forty years.
Matthew further emphasizes Jesus’s ties to Jewish tradition by tracing Jesus’s ancestry to Abraham, the father of the Jewish people. Matthew clearly speaks from within the Jewish tradition to a largely Jewish audience. But at the same time, Matthew’s Gospel contains some of the most vehement anti-Jewish polemic in the entire New Testament. For example, Matthew
Challenges mere external obedience to religious law, valuing instead an internal spiritual transformation: “You have heard that it was said ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you” (5:43). It is also possible to interpret such passages as Jesus’s reinterpretation of Jewish law rather than his rejection of it. Jesus is simply reminding his community what Jewish law already indicates: that God demands absolute obedience and not just the appearance of obedience.
Matthew is the most carefully structured of the Gospels: it proceeds through an introduction; five central segments, each designed with a concluding sermon that responds to the concerns raised in the preceding narrative; and a conclusion detailing Jesus’s Passion. Matthew’s careful construction reflects his Gospel’s concern with rhetorical structure. In contrast with Mark’s spare style and Luke’s formal tone, Matthew’s rhetoric is meant to be stirring. Many readers regard the five sermons in which Matthew conveys Jesus’s teachings as some of the
Reflection
Finest prose in the New Testament. The Sermon on the Mount is Matthew’s greatest composition, in which he reveals his talent for epigrams, balanced sentences, and rhetorical shifts as he moves the sermon from its graceful and quietly powerful opening, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (5:3), to its tempestuous finale, “The rain fell, and the floods came, and the winds blew and beat against that house, and it fell—and great was its fall!” (7:27).
Matthew intends to prove to the Jews that Jesus Christ is the promised Messiah. More than any other gospel, Matthew quotes the Old Testament to show how Jesus fulfilled the words of the Jewish prophets. Matthew describes in detail the lineage of Jesus from David, and uses many forms of speech that Jews would have been comfortable with. Matthew’s love and concern for his people is apparent through his meticulous approach to telling the gospel story.
This gospel is known as the Gospel of Matthew because it was written by the apostle of the same name. The style of the book is exactly what would be expected of a man who was once a tax collector. Matthew has a keen interest in accounting (18:23-24; 25:14-15). The book is very orderly and concise. Rather than write in chronological order, Matthew arranges this Gospel through six discussions.
As a tax collector, Matthew possessed a skill that makes his writing all the more exciting for Christians. Tax collectors were expected to be able to write in a form of shorthand, which essentially meant that Matthew could record a person’s words as they spoke, word for word. This ability means that the words of Matthew are not only inspired by the Holy Spirit, but should represent an actual transcript of some of Christ’s sermons. For example, the Sermon on the Mount, as recorded in chapters 5-7, is almost certainly a perfect recording of that great message.
Bibliography
References
Luz 2005, p. 249-250.
Duling 2010, p. 298-299.
France 2007, p. 19.
Duling 2010, p. 298-299, 302.
Burkett 2002, p. 175.
Daniel B. Wallace (ed.) Revisiting the Corruption of the New Testament: Manuscript, Patristic, and Apocryphal Evidence, Kregel Academic, 2011, passim.
Stoldt, Hans-Herbert, History and Criticism of the Marcan Hypothesis, Hardcover, 302 pages, Mercer Univ Pr; First Edition edition (October 1980), ISBN 978-0865540026
Mark D. Roberts, Investigating the Reliability of Matthew, Crossway Publisher, 2007, p58.
Harrington 1991, p. 8.
Nolland 2005, p. 16.
Turner 2008, p. 15-16.
Hagner 1986, p. 281.
Ehrman 1999, p. 43.
Turner 2008, p. 6-7.
Senior 1996, p. 22.
Harrington 1991, p. 5-6.
McMahon 2008, p. 57.
Beaton 2005, p. 116.
Nolland 2005, p. 3.
Casey 2010, pp. 87–8.
Davies & Allison 1988, pp. 12–3.
Davies & Allison 2004, p. 128].
Scholtz 2009, p. 34-35.
Bernard Orchard and Harold Riley, The Order of the Synoptics: Why Three Synoptic Gospels? (Macon: Mercer University Press, 1987), p275
R.T France (2007), "The Gospel of Matthew", p. 18.)
Saldarini 1994, p. 4.
Senior 2001, p. 7-8,72.
Senior 2001, p. 11.
Nolland 2005, p. 18.
Burkett 2002, p. 180-181.
Bibliography
Senior 2001, p. 19.
Turner 2008, p. 9.
Davies & Allison 1988, p. 59-61.
Davies & Allison 1988, p. 62ff.
France 2007, p. 2ff.
Turner 2008, p. 101.
Turner 2008, p. 226.
Harris 1985.
Turner 2008, p. 285.
Browning 2004, p. 248.
Turner 2008, p. 265.
Turner 2008, p. 445.
Turner 2008, p. 613.
Turner 2008, p. 687-688.
Levison & Pope-Levison 2009, p. 167.
Fuller 2001, p. 68-69.
Tuckett 2001, p. 119.
Luz 1995, p. 86,111.
Luz 1995, p. 91,97.
Luz 1995, p. 93.
Davies & Allison 1997, p. 722.
Senior 2001, p. 17-18.
Allison 2004, p. xxvi.
Burkett 2002, p. 182.
Strecker 2000, pp. 369–370.
Peppard 2011, p. 133.
Beaton 2005, p. 117.
Morris 1987, p. 114.
Beaton 2005, p. 123.
Aune 1987, p. 59.
Levine 2001, p. 373.
Bibliography
Commentaries
Allison, D.C. (2004). Matthew: A Shorter Commentary. T&T Clark. ISBN 978-0-567-08249-7.
Davies, W.D.; Allison, D.C. (2004). Matthew 1–7. T&T Clark. ISBN 978-0-567-08355-5.
Davies, W.D.; Allison, D.C. (1991). Matthew 8–18. T&T Clark. ISBN 978-0-567-08365-4.
Davies, W.D.; Allison, D.C. (1997). Matthew 19–28. T&T Clark. ISBN 978-0-567-08375-3.
Duling, Dennis C. (2010). "The Gospel of Matthew". In Aune, David E. The Blackwell Companion to the New Testament. Wiley-Blackwell. pp. 296–318. ISBN 978-1-4051-0825-6.
France, R.T (2007). The Gospel of Matthew. Eerdmans. ISBN 978-0-8028-2501-8.
Harrington, Daniel J. (1991). The Gospel of Matthew. Liturgical Press. ISBN 9780814658031
Keener, Craig S. (1999). A commentary on the Gospel of Matthew. Eerdmans. ISBN 978-0-8028-3821-6.
Luz, Ulrich (1992). Matthew 1–7: a commentary. Fortress Press. ISBN 978-0-8006-9600-9.
Luz, Ulrich (2001). Matthew 8–20: a commentary. Fortress Press. ISBN 978-0-8006-6034-5.
Luz, Ulrich (2005). Matthew 21–28: a commentary. Fortress Press. ISBN 978-0-8006-3770-5.
Morris, Leon (1992). The Gospel according to Matthew. Eerdmans. ISBN 978-0-85111-338-8.
Nolland, John (2005). The Gospel of Matthew: A Commentary on the Greek Text. Eerdmans. ISBN 0802823890.
Turner, David L. (2008). Matthew. Baker. ISBN 978-0-8010-2684-3.
Bibliography
General works
Aune, David E. (ed.) (2001). The Gospel of Matthew in current study. Eerdmans. ISBN 978-0-8028-4673-0.
Aune, David E. (1987). The New Testament in its literary environment. Westminster John Knox Press. ISBN 978-0-664-25018-8.
Beaton, Richard C. (2005). "How Matthew Writes". In Bockmuehl, Markus; Hagner, Donald A. The Written Gospel. Oxford University Press. ISBN 978-0-521-83285-4.
Browning, W.R.F (2004). Oxford Dictionary of the Bible. Oxford University Press. ISBN 978-0-19-860890-5.
Burkett, Delbert (2002). An introduction to the New Testament and the origins of Christianity. Cambridge University Press. ISBN 978-0-521-00720-7.
Casey, Maurice (2010). Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching. Continuum. ISBN 978-0-567-64517-3.
Clarke, Howard W. (2003). The Gospel of Matthew and Its Readers. Indiana University Press. ISBN 978-0-253-34235-5.
Cross, Frank L.; Livingstone, Elizabeth A., eds. (2005) [1997]. "Matthew, Gospel acc. to St.". The Oxford Dictionary of the Christian Church (3 ed.). Oxford University Press. p. 1064. ISBN 978-0-19-280290-3.
Dunn, James D.G. (2003). Jesus Remembered. Eerdmans. ISBN 978-0-8028-3931-2.
Ehrman, Bart D. (1999). Jesus: Apocalyptic Prophet of the New Millennium. Oxford University Press. ISBN 978-0-19-512474-3.
Ehrman, Bart D. (2012). Did Jesus Exist?: The Historical Argument for Jesus of Nazareth. HarperCollins. ISBN 978-0-06-220460-8.
Fuller, Reginald H. (2001). "Biblical Theology". In Metzger, Bruce M.; Coogan, Michael D. The Oxford Guide to Ideas & Issues of the Bible. Oxford University Press.
Hagner, D.A. (1986). "Matthew, Gospel According to". In Bromiley, Geoffrey W. International Standard Bible Encyclopedia, Vol. 3: K-P. Wm. B. Eerdmans. pp. 280–8. ISBN 978-0-8028-8163-2.
Harris, Stephen L. (1985). Understanding the Bible. Palo Alto: Mayfield.
Kowalczyk, A. (2008). The influence of typology and texts of the Old Testament on the redaction of Matthew’s Gospel. Bernardinum. ISBN 978-83-7380-625-2.
Kupp, David D. (1996). Matthew's Emmanuel: Divine Presence and God's People in the First Gospel. Cambridge University Press. ISBN 978-0-521-57007-7.
Levine, Michael D. (2001). "Visions of kingdoms: From Pompey to the first Jewish revolt". In Coogan. The Oxford History of the Biblical World. Oxford University Press. ISBN 978-0-19-513937-2.
Bibliography
Levison, J.; Pope-Levison, P. (2009). "Christology". In Dyrness, William A.; Veli-Matti. Global Dictionary of Theology. InterVarsity Press.
Luz, Ulrich (2005). Studies in Matthew. Eerdmans. ISBN 978-0-8028-3964-0.
Luz, Ulrich (1995). The Theology of the Gospel of Matthew. Cambridge University Press. ISBN 978-0-521-43576-5.
McMahon, Christopher (2008). "Introduction to the Gospels and Acts of the Apostles". In Ruff, Jerry. Understanding the Bible: A Guide to Reading the Scriptures. Cambridge University Press.
Morris, Leon (1986). New Testament Theology. Zondervan. ISBN 978-0-310-45571-4.
Peppard, Michael (2011). The Son of God in the Roman World: Divine Sonship in Its Social and Political Context. Oxford University Press.
Perkins, Pheme (1998-07-28). "The Synoptic Gospels and the Acts of the Apostles: Telling the Christian Story". The Cambridge Companion to Biblical Interpretation. ISBN 0521485932. , in Kee, Howard Clark, ed. (1997). The Cambridge companion to the bible: part 3. Cambridge University Press. ISBN 978-0-521-48593-7.
Saldarini, Anthony (2003). "Matthew". Eerdmans commentary on the Bible. ISBN 0802837115. , in Dunn, James D.G.; Rogerson, John William (2003). Eerdmans Commentary on the Bible. Eerdmans. ISBN 978-0-8028-3711-0.
Saldarini, Anthony (1994). Matthew's Christian-Jewish Community. University of Chicago Press. ISBN 978-0-226-73421-7.
Sanford, Christopher B. (2005). Matthew: Christian Rabbi. Author House.
Scholtz, Donald (2009).
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