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Christology interpretation of Matthew
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This paper will discuss the interpretation of Matthew 10. It will concentrate on the two different contexts that identified in Matthew 10. The first context was about Jesus delivered the discourse to His twelve disciples about taking the role of the apostles. This letter was also known as a type of ordination sermon from Jesus to His disciples. He gave them the instructions and directions about being the apostles. The second context is written by Matthew to the Christian Jews congregations at that time. Matthew was a tax collector who left his work to follow Jesus and be one of His disciples. Matthew wrote this letter in regards to the discourse that Jesus preached to Him and the other disciples. In other words, Matthew recorded and wrote …show more content…
The original message behind Matthew 10 was about Jesus called His twelve disciples, He anointed them, and sent them out to go and preach about the Kingdom of God (10:1, 5-7). Jesus anointed the disciples with the power to do the ministry of healing to the sick people and the authority to cast out the unclean spirits (10:1). This explanation showed the relevance that the act of proclaiming the Gospel must be supported by the statement of God’s power against the power of sin and diseases. Jesus also gave them the directions about the services they were to do (10:5-7) and the sufferings they were to undergo (10:16-26) throughout their ministries. These twelve disciples got chosen as Jesus’s messengers that sent forth to preached the message of the Kingdom of …show more content…
The first/original context was delivered by Jesus to the twelve disciples about the role of being the apostles and took the message of the Kingdom of God to the Jews and not the Gentiles (the Samaritans). The second context was from Matthew’s point of view to the discourse that He heard from Jesus addressed to the Christian Jews Congregations. Matthew’s point of view came after the death and the resurrection of Jesus. These events would frame Matthew and the reader’s perspective in understanding the discourse of Jesus to His disciples. There is one part of Jesus 's discourse that cannot apply to Today’s conditions, which is the distinctions between the Jews and the Gentiles. Because of what Jesus did on the cross, what the law could not do, He did it on behalf of His people. The separation that brought by the old covenant were no longer valid. The message about the Kingdom of God should have listened to everybody. Every person needs to hear about God’s Kingdom that came through Jesus
In the Bible’s New Testaments the book of Matthew is of Gospels genre. In the Old Testament God appointed the people who we know as prophets. They were the ones to describe Jesus life and work. What they wrote, those things did happen during Jesus life on earth. The book of Matthew explains to everyone who doesn’t believe it that Jesus is Christ. It means that Christ is God’s King. People were told by the prophets that they will be saved by the Christ from punishment for their evil deeds. This is the book about Jesus life. It teaches what Matthew wrote in this book about what Jesus taught. It even included the speech by Jesus called “The Sermon on the Mount” in chapters 5-7. It even went on to say that many ill people were cured by Jesus, blind people were able to see again, deaf people were able to hear again and Jesus even freed people who were possessed by evil spirits. There were some people who happen to hate Jesus. Jesus was killed by those who hated him on a cross. According to the prophets they had already written that Jesus would die (Isaiah 53; Matthew 12:40). Jesus was the one to suffer all the punishment from other people’s evil deeds after his death (Matthew 20:28, Matthew 26:28).
The author’s intent is Christological. Jesus is the Son of God. He is God amongst us. Recognized titles in Matthew include Christ, Son of God, Son of Man, Son of David, King, Immanuel. In addition, “the allusions and actions of Jesus of Matthew’s Jesus also communicate his Messianic claims.”2 The Gospel functions as a teaching tool and can be used liturgically. The author of Matthew intended it to be read and for his audience to understand, be engaged in and appreciate the literary devices and references. He “did not write for bad or casual readers, but in stead for good and attentive listeners. The ancient audiences were “accustomed to retain minute textual details”.3
The book consists of three parts. The first part has five chapters of which focuses on explaining what the key questions are and why we find them difficult to answer. The second part has nine chapters explaining in detail what N.T. Wright considers Jesus’ public career and the approach he had in first century Palestine. The third part of the book, the last chapter, challenges readers to wrestle with the questions of Jesus’ life and ministry.
The New Testament is a collection of different spiritual literary works, which includes the Gospels, a history of early church, the epistles of Paul, other epistles and apocalypse. Without deeply thinking or researching of the chronological order of the Gospels, a reader should not have problem to observe that the Gospels begin with the Gospel of Matthew, and to notice that there are many common areas, including content and literary characteristics, among the first three Gospels, the Gospel of Matthew, Mark, and Luke.
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).
When Jesus called His disciples, His invitation was simple. He invited them to follow Him. The same is true today. In Matthew 28, Jesus gave His last charge to His disciples, and the charge was simple. He called his followers to go and make disciples. Much effort has been placed by Christians to fulfill this charge, commonly referred to as the Great Commission. Jesus chose to fulfill the implementation of the New Covenant through 12 men who He called, appointed, and commissioned, and he only had a few short years to prepare them for the task (Willson, 1990). His methods were unconventional and were revolutionary for that time. His disciples were to be trained extensively by Jesus, living with Him for three years prior to His ascension. He taught about servant leadership and its meaning for both the leader and follower Matt. 20:25-28). From the beginning, Jesus put in place a careful plan, and an examination of His actions in the Gospels showed that Jesus left behind the pattern to be replicated. His methods, which included the incorporation of three different levels of discipleship, included His interaction with Peter, His closest three (Peter, James, and John), and finally the group of 12. This paper identified and analyzed the three levels of discipleship Jesus modeled, these discipleship methods were then measured against modern leadership theories, and Jesus’s level of involvement and interaction with his disciples were critiqued in light of these modern theories in an effort to determine the effectiveness of this approach.
God’s written law is something that is and should be continuously turned, to not only when Christians find themselves in need, but also throughout in one’s daily life. The four gospels tell to story of Jesus’ life and his teachings he gave while on the earth making it possible for there to be a true example of Christ-like faith. The proposition that there are differences in the story of Jesus and in his teachings seems to question the basis upon which the Christian faith is found upon. Rather than proclaiming the gospels as falsehoods because on the differences they possess, by analyzing the differences in the context of the particular gospel it can be understood that the differences are not made by mistake, rather as a literary device. While
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.
However, I feel that the Lord's prayer is essentially a Jewish prayer, exhibiting the form and function of contemporary Jewish prayers. As with many other studies of any writings in the Gospels, it is important to discuss how these traditions have been brought to us, and what, if any modifications were made to the original text. Therefore it would be prudent, for the purpose of this paper to first look at the literary elements of the Lord's Prayer. To illustrate why the Lord's Prayer is essentially a Jewish prayer, we must first define and explore what Jewish prayers were like during the time of Jesus.
In the New Testament, Matthew 4: 1-11 told a story of Jesus, whom fasted for forty days and forty nights, being tempted by the devil. The devil, whom is referred in text as Satan and the tempter, and challenged Jesus on three different temptations. All which would distract him away from his test and from The Lord, God himself. According to William Loyd Allen in his article “The Devil at the Crossroads”, he explains in Matthew 4 how “Jesus’ temptations in Matthew 4 came at the stage-appropriate time, but their configuration owed more to conditional sources of crisis than developmental ones” . Jesus was only tempted while his fasting was coming towards an end. Just as Jesus we as people, are challenged everyday under different circumstances that can cause us to subside into things that sound good and appealing to the mind. William Allen Lloyd stated in his article Matthew 4:1-11: The Devil at The Crossroads, Jesus had just been proclaimed beloved Son by the voice from heaven at Baptism (Matthew3:17). He was tempted to prove
Zavada, Jack . "Matthew - Tax Collector and Apostle." About.com Christianity. http://christianity.about.com/od/newtestamentpeople/a/JZ-Matthew.htm (accessed April 7, 2014).
The Sermon on the Mount was intend for an audience familiar with Jewish laws, including the laws of marriage and involved extensive quoting of the Hebrew Bible and poetry. Jesus rework the Law/Torah throughout chapters five, six and seven in Matthew. Chapter 5 begins with Jesus going to the crowd on top of the mountain and blessing several different thing (Matthew 5:11-12). In verses 13-16, Jesus compares people with being salt of the earth and the light of the world. Jesus clearly states that he is not “abolishing" the laws but has came to “fulfill” them (Matthew 5:17).
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.
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
...merciful, for they will be shown mercy" and "Blessed are the pure in heart: for they shall see God" (Holy Bible, Matthew 5:3-11). These scriptures say a lot to us reinstating what Matthew has written in how we should live our lives and follow the laws stated by Jesus in The Greatest Commandment so that we can obtain our peace of heart and give our love, ourselves selflessly to God. For when Jesus answered this question, the religious leaders and the Pharisees knew that he had answered well. After this question was answered Jesus also asked and answered a question about his son ship to God and from then on his answers showed his wisdom and those that questioned him never dared to ask Jesus any more questions. They knew that he was the son of the Lord. All knew and understood that these two Greatest Commandments were to be the law and the prophecies to live by.