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Christological interpretation of Jesus in Matthew
Teachings of Jesus in Matthew
Christology interpretation of Matthew
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Recommended: Christological interpretation of Jesus in Matthew
Allison, Dale C. Studies in Matthew: Interpretation Past and Present. Grand Rapids, MI: Baker Academic, 2005. Print.
Matthew warns and Allison confirms to beware of the false prophets because false prophets will be judged on judgement day. In Matthew 7:21-23 this is shown between those who do the will of the Lord versus those who only say “Lord, Lord.” This illustrates the judgement in that there are two eternal ways of life – one of which that leads to destruction the other leads to eternal life with God in heaven. These verses show the importance of doing the Lord’s will. Also, Allison offers further historical insight of interpretation of the Gospel of Matthew in his book. Despite this note that there is useful information regarding
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He argues that not everyone who professes Christ’s name will be eternally saved. A saved person is one who does the will of the Father. Thus, those who falls into the first category, are false prophets. Matthew focuses on the first and second comings of Christ with the assurance that the King is coming! This book has the feeling that it rambles, it could convey the same message in less time and space. As a result, it makes the text easier to skim and tune out during the …show more content…
He argues that the Pharisees are being referred to as the false prophets in Matthew 7:15. In Matthew 7:21-23, Matthew is referring to the charismatic Christian prophets. Both of these scenarios deal with false prophets. The verses of 21-23 open with, “Not everyone who says to me, “Lord, Lord” will enter the kingdom of heaven…” and condemns people who have prophesied in Jesus’ name and so they must be false prophets. A positive of this piece, in regard to my personal research on Matthew 7:21-23 is that this specifically focuses in on those points. However, the piece is straight forward and does not provide much depth. In conclusion, this source is a viewpoint of Matthew 7:21-23 and surrounding verses that discuss false prophets and the warning against
This book was very confusing and disorganized. It was very hard to follow and the author
The book of Matthew explains to everyone who doesn’t believe that Jesus is Christ. It means that Christ is God’s King. People were told by the prophets that they would be saved by the Christ from punishment for their evil deeds. This is the book about Jesus. It teaches what Matthew wrote in this book about what Jesus taught.
N.T Wright (2008) stated that “When we read the scriptures as Christians, we read it precisely as people of the new covenant and of the new creation” (p.281). In this statement, the author reveals a paradigm of scriptural interpretation that exists for him as a Christian, theologian, and profession and Bishop. When one surveys the entirety of modern Christendom, one finds a variety of methods and perspectives on biblical interpretation, and indeed on the how one defines the meaning in the parables of Jesus. Capon (2002) and Snodgrass (2008) offer differing perspectives on how one should approach the scriptures and how the true sense of meaning should be extracted. This paper will serve as a brief examination of the methodologies presented by these two authors. Let us begin, with an
The Gospel of Matthew exhibits the plan of atonement and salvation for all people and the beginning of a new era. The Kingdom has come. Matthew’s Gospel is eschatological. Through the direct use of and allusions to the Hebrew scriptures, as well as fulfillment citations Matthew clearly connects Jesus’ life and ministry with Israel’s traditions and promised history.4...
Baptist Publication Society, 1886). Clarke, Adam; ed. ; pp. 63-63. Clarke's Commentary (New York: Abingdon-Cokesbury Press, 2003). no date. Criswell, W. A. & Co., W. A. Expository Notes on the Gospel of Matthew (Grand Rapids: Zondervan).
Senior, Donald. 1998. "The Gospel of Matthew and the Passion of Jesus : Theological and Pastoral Perspectives." Word & World 18, no. 4: 372-379. ATLA Religion Database with ATLASerials, EBSCOhost (accessed March 13, 2014).
Works Cited Chisholm, Robert B., Jr. Interpreting The Minor Prophets. Michigan: Zondervan Publishing House, 1990. Brown, William P. Westminster Bible Companion: Obadiah Through Malachi. Kentucky: Westminster John Knox Press, 1996. Holy Bible New Living Translation. Illinois: Tyndale House Publishers, Inc. 1996. Meyers, Carol L., and Eric M. Meyers. The Anchor Bible: Zechariah 9-14.New York: Doubleday. 1993.
Matthew directed this passage toward the Matthean reader for it supplies instruction and a sense of warning to those who wish to enter the Kingdom of Heaven. “Matthew uses tension and surprise, in both form and content, to address this situation, while affirming that Jesus Christ, “God is with us,” is the defining figure around which the community’s self-understanding, imagination, and social relations are to be formed” (Saunders 871). By presenting the text in the form of a parable, the message of God’s will is omitted in a historical and cultural context that enables society to comprehend the meaning behind the words chosen by Matthew.
Matthew writes his gospel account to give us the view of Jesus as the King:
Matthew 18 starts out with "at that time" to signify that within the same hour of Jesus being accused of not paying the temple tax he also explains the humility it takes to reach the Kingdom (Mitch and Sri, 226). It would logically make sense because Christ speaks about the benefits and reputation of being sons of God who is the Kingdom; moreover, this could stir the disciples to question their own rank in the Kingdom compared to other disciples (Mitch and Sri, 226). However, the authors believe that the disciples questioning of their own rank was ignited by Jesus revealing Himself to Peter more fully because he knew Christ was the Messiah and Jesus gave him a higher authority in teaching and judicial matters by electing him as the rock of the Church
He states that the Pharisees and scribes are hypocrites and that they neglect important parts of the bible while placing an importance on practices of the temple. I did not understand what the bible meant when it states that the Pharisees and scribes only give a tenth of their spices. However, Mitch and Sri state that the “scribes and Pharisees are careful to offer a tenth of their annual harvest to the lord” (296). The bible states that they should have placed an importance on being merciful and fair rather than providing correct amount of offering. The commentators also, in agreeance to the bible, state that Jesus says that it is “gravely wrong to treat what is central as though it were peripheral” (296).
They also show that God uses imperfect people to do his work. He does not wait until we become perfected saints to use us. Finally, they remind us that we should not be reluctant to admit our weaknesses, fears, and doubts.” In addition, like chapter 17, God does not directly answer Jeremiah’s requests (chapter 19 also shows how Jeremiah is to essentially preach another sermon with consistently similar
Matthew 17:1 begins with "After six days" to allude back to Christ inheriting the kingship of David and becoming man to restore not only Israel but the world for eternity. The allusion is made by the use of the number six which represents the cycles of six thousand years revealing the glory of God which is about to reach another climatic point at the Transfiguration. The first verse continues to say, "they went up a high mountain" (Mt. 17:1). Both Jesus and Moses went up to a mountain, and although they were different, they both were places symbolizing divine revelation.
Mark Allan Powell’s article, “Matthew’s Beatitudes: Reversals and Rewards of the Kingdom,” interprets the passage, Matthew 5: 2-12, in hopes of accomplishing two main purposes. The first purpose is to demonstrate how the two-stanza structure of the beatitudes allows for the passage to be interpreted as a “coherent unit that promises both eschatological reversals for the unfortunate and eschatological rewards for the virtuous.” The second purpose is to challenge the long term idea that these reversals and blessings are specific to the faith community; as well as propose the idea that they are the result of God’s reign coming to earth.
Chapter 1. Matthew 28:1-10 The Text, Its Context, and Redaction Delimitation of the Text: Matthew 28:1-10 as a Distinct Unit Matthew 28:1-10 is found in the conclusion part of the Gospel of Matthew, that is, the passion and resurrection narrative. If we consider the whole of the Gospel of Matthew as context, Chapters 1-4 (the genealogy, the infancy narratives, the preaching of John the Baptist, the baptism, the temptation, and the beginning of the ministry of Jesus) are a section that comprises the introduction. This is followed by the ministry of Jesus that forms the central part of the Gospel. This section is roughly divided into two parts: Chapters 5-18 (the preaching of Jesus in Galilee) and Chapters 19-25 (the preaching of