Gospel of Matthew

Thursday, 21 February 2013

The Visual Bible - The Gospel Of Matthew

Gospel According to Matthew - Audio Bible Reading ( New Testament / NASB )

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Capernaum
Capernaum ( /kəˈpɜrniəm/ kə-PUR-nee-əm; Hebrew: כְּפַר נַחוּם‎‎, Kfar Nahum, "Nahum's village") was a fishing village in the time of the Hasmoneans. Located on the northern shore of the Sea of Galilee. It had a population of about 1,500. Archaeological excavations have revealed two ancient synagogues built one over the other. A church near Capernaum is said to be the home of Saint Peter.
Although Kfar Nahum, the original name of the small town, means "Nahum's village" in Hebrew, apparently there is no connection with the prophet named Nahum. In the writings of Josephus, the name is rendered in Greek as Kαφαρναούμ (Kapharnaum) and in the New Testament as Kαφαρναούμ (Kapharnaum) in some manuscripts and as Kαπερναούμ (Kapernaum) in others. In Arabic, it is called Talhum, and it is assumed that this refers to the ruin (Tell) of Hum (perhaps an abbreviated form of Nahum) (Tzaferis, 1989).

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Abraham
Abraham (Hebrew: אַבְרָהָם (help·info), Modern: Avraham, Tiberian: ʼAḇrāhām, Ashkenazi Avrohom or Avruhom, Arabic: إبراهيم‎ Ibrāhīm, Ge'ez: አብርሃም ʼAbrəham, Greek: Aβραάμ, Russian: Авраам), whose birth name was Abram, is the eponym of the Abrahamic religions, among which are Judaism, Christianity and Islam. According to both the Hebrew Bible and the Qur'an, through his sons Ishmael and Isaac, Abraham is the forefather of many tribes, namely the Ishmaelites, Israelites, Midianites and Edomites. Abraham was a descendant of Noah's son, Shem. Christians believe that Jesus was a descendant of Abraham through Isaac, and Muslims believe that Muhammad was a descendant of Abraham through Ishmael. Abraham is notable for his advocation and promotion of monotheism.
The Book of Genesis narrative that records the life of Abraham presents his role as one that could only be fulfilled through a monotheistic covenant established between him and God. The Qur'an has stories about Abraham and his offspring that are similar to the Bible's. In Islam, Abraham is recognised as a prophet, patriarch and messenger, archetype of the perfect Muslim, and reformer of the Kaaba.

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Anton Koberger
Anton Koberger (c. 1440/1445 – 3 October 1513) was the German goldsmith, printer and publisher who printed and published the Nuremberg Chronicle, a landmark of incunabula, and was a successful bookseller of works from other printers. He established in 1470 the first printing house in Nuremberg.
Anton Koberger was born to an established Nuremberg family of bakers, and makes his first appearance in 1464 in the Nuremberg list of citizens. In 1470 he married Ursula Ingram and after her death he remarried another member of the Nuremberg patriciate, Margarete Holzschuher, in 1491. In all he fathered twenty-five children, of whom thirteen survived to adulthood.
Koberger was the godfather of Albrecht Dürer, whose family lived on the same street. In the year before Dürer's birth in 1471 he ceased goldsmithing to become a printer and publisher. He quickly became the most successful publisher in Germany, absorbing his rivals over the years to become a large capitalist enterprise, with twenty-four presses in operation, printing numerous works simultaneously and employing at its height 100 workers: printers, typesetters, typefounders, illuminators, and the like. Constantly improving his business prospects, he sent out traveling agents and established links with booksellers all over Western Europe, including Venice, Europe's other great centre of printing, Milan, Paris, Lyon, Vienna and Budapest. At the supply end, he obtained two papermills.

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Biblical Magi
The Magi ( /ˈmædʒaɪ/;Greek: μάγοι, magoi), also referred to as the (Three) Wise Men, (Three) Kings, or Kings from the East, were, according to Christian Scripture, a group of distinguished foreigners who visited Jesus after his birth, bearing gifts of gold, frankincense and myrrh. They are regular figures in traditional accounts of the nativity celebrations of Christmas and are an important part of the Christian tradition.
The Gospel of Matthew, the only one of the four Canonical gospels to mention the Magi, states that they came "from the east" to worship the Christ, "born King of the Jews." Although the account does not tell how many they were, the three gifts led to a widespread assumption that they were three as well. In the East, the magi traditionally number twelve. Their identification as kings in later Christian writings is probably linked to Psalms 72:11, “May all kings fall down before him”.
The New Revised Standard Version of Matthew 2:1–12 describes the visit of the Magi:

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Dale Allison

Dale C. Allison is an American New Testament scholar and Christian theologian who currently serves as Errett M. Grable Professor of New Testament Exegesis and Early Christianity at Pittsburgh Theological Seminary.
Prior to joining Pittsburgh Theological Seminary in 1997, Allison served on the faculties of Texas Christian University in Fort Worth, Texas and Friends University in Wichita, Kansas. He is the author of books on early Christian eschatology, the Gospel of Matthew, the so-called Sayings Source of the Q document, the historical Jesus, and the Testament of Abraham. Allison received his PhD from Duke University. He has been called "the premier Matthew specialist of his generation in the United States" and "North America's most complete New Testament scholar."[1]
He is a prominent defender of the view of the historical Jesus as an apocalyptic prophet expecting the imminent end of the age, and the "thoroughgoing eschatology" of Albert Schweitzer. This is laid out in his book Jesus of Nazareth: Millenarian Prophet. This went against the views of the Jesus Seminar, particularly the influential views of scholars like John Dominic Crossan, whose reconstruction of Jesus was largely free of apocalyptic.

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Daughter of Jairus
The record of the daughter of Jairus is a combination of miracles of Jesus in the Gospels (Mark 5:21–43, Matthew 9:18–26, Luke 8:40–56).
The story immediately follows the exorcism at Gerasa. Jairus, a patron of the synagogue, asks Jesus to heal his dying daughter. However, according to Matthew, his daughter is already dead, not dying. As they travel to Jairus's house, a sick woman in the crowd touches Jesus' cloak and is healed of her sickness. This is called the miracle of Christ healing the bleeding woman.
Meanwhile the daughter dies, but Jesus continues to the house and brings her back to life, or in his own words, awakens her. In Mark's account, the Aramaic phrase "Talitha Koum" (transliterated into Greek as ταλιθα κουμ and meaning, "Little girl, I say to you, get up!") is attributed to Jesus.
Donahue and Harrington state that this episode shows that "faith, especially as embodied by the bleeding woman, can exist in seemingly hopeless situations".
The combined stories have been used as an example of intercalation, with one incident inserted within another, and of contrast comparing the older woman with a 12-year ailment and the 12-year-old girl. Michael Keene states that there is a link between Jairus and the woman: "The link between them is faith since both Jairus and the bleeding woman showed great faith in Jesus"

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David
David (Hebrew: דָּוִד, דָּוִיד, Modern David Tiberian Dāwîḏ; ISO 259-3 Dawid; Strong's Daveed; beloved; Arabic: داوود‎ or داود‎ Dāwūd) was, according to the Hebrew Bible, the second king of the United Kingdom of Israel and, according to the Gospel of Matthew and the Gospel of Luke, an ancestor of Jesus. David is seen as a major Prophet in Islamic traditions. His life is conventionally dated to c. 1040–970 BC, his reign over Judah c. 1010–1003 BC,^{[citation needed]} and his reign over the United Kingdom of Israel c. 1003–970 BC.^{[citation needed]} The Books of Samuel, 1 Kings, and 1 Chronicles are the only sources of information on David, although the Tel Dan stele records "House of David", which some take as confirmation of the existence in the mid-9th century BC of a Judean royal dynasty called the "House of David".
David is very important to Jewish, Christian and Islamic doctrine and culture. In Judaism, David, or David HaMelekh, is the King of Israel, and the Jewish people. Jewish tradition maintains that a direct descendant of David will be the Messiah. In Islam, he is known as Dawud, considered to be a prophet and the king of a nation. He is depicted as a righteous king, though not without faults, as well as an acclaimed warrior, musician, and poet, traditionally credited for composing many of the psalms contained in the Book of Psalms.

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Immanuel
Immanuel (or Emmanuel or Imanu'el, Hebrew עִמָּנוּאֵל meaning "God is with us") is a symbolic name which appears in chapters 7 and 8 of the Book of Isaiah as part of a prophecy assuring king Ahaz of Judah of God's protection against enemy kings; it is quoted in the Gospel of Matthew as a sign verifying the divine status of Jesus. It is a theophoric (a name which contains the name of a god) made up of two Hebrew words, אֵל, ’El, meaning "God", and עִמָּנוּ, ʻImmānū, meaning "with us".
The Book of Isaiah was not written by a single author at a single point in time, but rather had a long and complex history. The core was the sayings of the 8th century prophet Isaiah, but chapters 1-55 are most probably the work of an unknown 6th century author who took the words of the historical Isaiah (which had already been edited, most notably during the reign of king Josiah in the later 7th century), and reworked them for his own situation in the Babylonian exile, adding substantial material of his own.

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Israelites
The Israelites (בני ישראל, Standard: Bnai Yisraʾel; Tiberian: Bnai Yiśrāʾēl; ISO 259-3: Bnai Yiśraˀel) were a Hebrew-speaking people of the Ancient Near East, who inhabited the Land of Canaan during the tribal and monarchic periods (15th to 6th centuries BCE), later evolving into Jews and Samaritans of the classic period, inhabiting Judea and Samaria respectively. In Modern Hebrew usage, an Israelite is, broadly speaking, a lay member of the Jewish ethnoreligious community, as opposed to the priestly orders of Kohanim and Levites.
The word "Israelite" derives from the Biblical Hebrew word "Israel". Although most literary references to Israelites are located in the Hebrew Bible, there is also abundant non-biblical archaeological and historical evidence of ancient Israel and Judah. The ethnonym is attested as early as the 13th century BCE in an Egyptian inscription. The Hebrew Bible etymologizes the name as from yisra "to prevail over" or "to struggle/wrestle with", and el, "God, the divine". The eponymous biblical patriarch of the Israelites is Jacob, who wrestled with God who gave him a blessing and renamed him "Israel" because he had "striven with God and with men, and have prevailed." (Genesis 32:24-32) According to the Hebrew Bible, Israelites were the "chosen people" of God. The name Hebrews is sometimes used synonymously with "Israelites". The Qurʾānic term is for Israelites is Banī Israʾīl (children of Israel).

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Jerome
Saint Jerome (c. 347 – 30 September 420; (also Hierom or Jerom) (Latin: Eusebius Sophronius Hieronymus; Ancient Greek: Εὐσέβιος Σωφρόνιος Ἱερώνυμος) was a Roman Christian priest, confessor, theologian and historian, and who became a Doctor of the Church. He was the son of Eusebius, of the city of Stridon, which was on the border of Dalmatia and Pannonia. He is best known for his translation of the Bible into Latin (the Vulgate), and his list of writings is extensive.
He is recognised by the Catholic Church as a saint and Doctor of the Church, and the Vulgate is still an important text in Catholicism. He is also recognized as a saint by the Eastern Orthodox Church, where he is known as St. Jerome of Stridonium or Blessed Jerome.
Eusebius Sophronius Hieronymus was born at Stridon around 347. He was not baptized until about 360 or 366, when he had gone to Rome with his friend Bonosus (who may or may not have been the same Bonosus whom Jerome identifies as his friend who went to live as a hermit on an island in the Adriatic) to pursue rhetorical and philosophical studies. He studied under the grammarian Aelius Donatus. There Jerome learned Latin and at least some Greek, though probably not the familiarity with Greek literature he would later claim to have acquired as a schoolboy.

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John the Baptist
John the Baptist (Hebrew: יוחנן המטביל, Yoḥanan ha-mmaṭbil, Arabic: يحيى بن زكريا‎ Yahya ibn Zakariya, Aramaic: ܝܘܚܢܢ Yoḥanan, Greek: Ὁ Ἅγιος/Τίμιος Ἐνδοξος Προφήτης, Πρόδρομος καὶ Βαπτιστής Ἰωάννης Ho Hágios/Tímios Endoxos, Profḗtēs, Pródromos, kaì Baptistḗs Ioánnes) (c. 6 BC – c. AD 30-36) was an itinerant preacher and a major religious figure mentioned in the Canonical gospels and the Qur'an. He is described in the Gospel of Luke as a relative of Jesus who led a movement of baptism at the Jordan River. Some scholars maintain that he was influenced by the Essenes, who were semi-ascetic, expected an apocalypse, and practiced rituals corresponding strongly with baptism, although there is no direct evidence to substantiate this. John is regarded as a prophet in Christianity, Islam, the Bahá'í Faith, and Mandaeism.
Most biblical scholars agree that John baptized Jesus at "Bethany beyond the Jordan," by wading into the water with Jesus from the eastern bank. John the Baptist is also mentioned by Jewish historian Josephus, in Aramaic Matthew, in Pseudo-Clementine, and in the Qur'an. Accounts of John in the New Testament appear compatible with the account in Josephus. There are no other historical accounts of John the Baptist from around the period of his lifetime.

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Judas Iscariot
Judas Iscariot (Hebrew: יהודה איש־קריות‎, Yehuda, Yəhûḏāh ʾÎš-qrayyôṯ) was, according to the New Testament, one of the Twelve Apostles of Jesus. He is infamously known for his kiss and betrayal of Jesus to the hands of the chief Sanhedrin priests for a ransom of 30 pieces of silver.
In the Greek New Testament, Judas is called Ιούδας Ισκάριωθ and Ισκαριώτης . "Judas" (spelled "Ioudas" in ancient Greek and "Iudas" in Latin, pronounced yudas in both) is the Greek form of the common name Judah (יהודה, Y^ehûdâh, Hebrew for "God is praised"). The Greek spelling underlies other names in the New Testament that are traditionally rendered differently in English: Judah and Jude.
The significance of "Iscariot" is uncertain. There are several major theories on etymology:
Judas is mentioned in the synoptic gospels, the Gospel of John and at the beginning of Acts of the Apostles.
Mark states that the chief priests were looking for a sly way to arrest Jesus. They decided not to do so during the feast since they were afraid that people would riot; instead, they chose the night before the feast to arrest him. In the Gospel of Luke, Satan enters Judas at this time.

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Papias of Hierapolis
Papias (Greek: Παπίας) (writing in the first third of the 2nd century) was a bishop of the early Church. Eusebius of Caesarea calls him "Bishop of Hierapolis" (modern Pamukkale, Turkey) which is 22 km from Laodicea and near Colossae (see Col. 4:13), in the Lycus river valley in Phrygia, Asia Minor, not to be confused with the Hierapolis of Syria.
His Interpretations of the Sayings of the Lord (his word for "sayings" is logia) in five books, would have been a prime early authority in the exegesis of the sayings of Jesus, some of which are recorded in the Gospel of Matthew and the Gospel of Luke, however the book has not survived and is known only through fragments quoted in later writers, with neutral approval in Irenaeus's Against Heresies and later by Eusebius in Ecclesiastical History, the earliest surviving history of the early Church.
Papias describes his way of gathering information:
Thus Papias reports he heard things that came from an unwritten, oral tradition of the Presbyters, a "sayings" or logia tradition that had been passed from Jesus to such of the apostles and disciples as he mentions in the fragmentary quote. The scholar Helmut Koester considers him the earliest surviving witness of this tradition.

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Pier Paolo Pasolini
Pier Paolo Pasolini (March 5, 1922 – November 2, 1975) was an Italian film director, poet, writer and intellectual. Pasolini distinguished himself as a poet, journalist, philosopher, linguist, novelist, playwright, filmmaker, newspaper and magazine columnist, actor, painter and political figure. He demonstrated a unique and extraordinary cultural versatility, becoming a highly controversial figure in the process.
Pasolini was born in Bologna, traditionally one of the most leftist of Italian cities. He was the son of a lieutenant of the Italian Army, Carlo Alberto, who had become famous for saving Benito Mussolini's life during Anteo Zamboni's assassination attempt, and subsequently married an elementary school teacher, Susanna Colussi, in 1921. Pasolini was born in 1922 and was named after his paternal uncle. His family moved to Conegliano in 1923 and, two years later, to Belluno, where another son, Guidalberto, was born. In 1926, Pasolini's father was arrested for gambling debts, and his mother took the children to her family's house in Casarsa della Delizia, in the Friuli region.

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Pontius Pilate
Pontius Pilatus (Ancient Greek: Πόντιος Πιλᾶτος, Pontios Pīlātos), known in the English-speaking world as Pontius Pilate ( /ˈpɒntʃəs ˈpaɪlət/(US), /ˈpɒnti.əs ˈpaɪlət/ (UK)), was the fifth Prefect of the Roman province of Judaea, from AD 26–36. He is best known as the judge at Jesus' trial and the man who authorized the crucifixion of Jesus. As prefect, he served under Emperor Tiberius.
The sources for Pilate's life are the four canonical gospels, Philo of Alexandria, Josephus, a brief mention by Tacitus, and an inscription known as the Pilate Stone, which confirms his historicity and establishes his title as prefect. Based on these sources, it appears that Pilate was an equestrian of the Pontii family, and succeeded Valerius Gratus as prefect of Judaea in AD 26. Once in his post he offended the religious sensibilities of his subjects, leading to harsh criticism from Philo and Josephus. According to Josephus, he was ordered back to Rome after harshly suppressing a Samaritan uprising, arriving just after the death of Tiberius, which occurred on 16 March in the year 37. He was replaced by Marcellus.

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Rembrandt
Rembrandt Harmenszoon van Rijn (Dutch pronunciation: [ˈrɛmbrɑnt ˈɦɑrmə(n)soːn vɑn ˈrɛin], 15 July 1606 – 4 October 1669) was a Dutch painter and etcher. He is generally considered one of the greatest painters and printmakers in European art history and the most important in Dutch history. His contributions to art came in a period of great wealth and cultural achievement that historians call the Dutch Golden Age, when Dutch Golden Age painting, although in many ways antithetical to the Baroque style that dominated Europe, was extremely prolific and innovative.
Having achieved youthful success as a portrait painter, Rembrandt's later years were marked by personal tragedy and financial hardships. Yet his etchings and paintings were popular throughout his lifetime, his reputation as an artist remained high, and for twenty years he taught many important Dutch painters. Rembrandt's greatest creative triumphs are exemplified especially in his portraits of his contemporaries, self-portraits and illustrations of scenes from the Bible. His self-portraits form a unique and intimate biography, in which the artist surveyed himself without vanity and with the utmost sincerity.

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Saint Matthew
Saint Matthew (מַתִּתְיָהוּ Mattityahu or מתי Mattay "Gift of YHVH"; Greek: Ματθαῖος, Matthaios) was one of the twelve Apostles of Jesus and one of the four Evangelists.
Among the early followers and apostles of Jesus, Matthew is mentioned in Mt 9:9 and Mt 10:3 as a former tax collector from Capernaum who was called into the circle of the Twelve by Jesus. He is also named among the number of the Twelve, but without identification of his background, in Mk 3:18, Lk 6:15 and Acts 1:13. He is often equated with the figure of Levi, son of Alpheus, also a tax collector, who is mentioned in Mk 2:14 and Lk 5:27. He may have collected taxes from the Hebrew people for Herod Antipas. Matthew was "called" by Jesus of Nazareth to be one of the Twelve Disciples. According to the New Testament he was one of the witnesses of the Resurrection and the Ascension.
Matthew was a first century Galilean (presumably born in Galilee, which was not part of Judea or the Roman Iudaea province) and the son of Alpheus. During the Roman occupation (which began in 63 BC with the conquest of Pompey), Matthew collected taxes from the Hebrew people for Herod Antipas, the tetrarch of Galilee. His tax office was located in Capernaum. Jews who became rich in such a fashion were despised and considered outcasts. However, as a tax collector he would have been literate in Aramaic and Greek.

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Simon of Cyrene
Simon of Cyrene (שמעון "Hearkening; listening", Standard Hebrew Šimʿon, Tiberian Hebrew Šimʿôn) was the man compelled by the Romans to carry the cross of Jesus as Jesus was taken to his crucifixion, according to all three Synoptic Gospels
By contrast, the Gospel of John does not mention Simon, saying only that Jesus carried the cross himself, or carried his own cross (John 19:17). This may mean that Jesus received no assistance on the journey to Calvary; or it may be that John wished to emphasise that Jesus took the load of the cross and therefore of the sins of mankind upon himself.
Because his home town, Cyrene, Libya, was located in northern Africa, a connection arose making Simon of Cyrene the first saintly Christian. Cyrene, a Greek colony, also had a Jewish community where 100,000 Judean Jews had settled during the reign of Ptolemy Soter (323-285 BC) and was an early center of Christianity. The Cyrenian Jews had a synagogue in Jerusalem, where many went for annual feasts. Tradition states his sons Rufus and Alexander became missionaries; the inclusion of their names in Mark suggests that they were of some standing in the Early Christian community at Rome. It has even been suggested that the Rufus mentioned by Paul in Romans 16:13 is the son of Simon of Cyrene. Some also link Simon himself with the "men of Cyrene" who preached the Gospel to the Greeks in Acts 11:20. On the other hand, Simon's name does not prove he was Jewish, and Alexander and Rufus were both common names and may have referred to others.

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Sirach
File:Ben-Sira Hebrew (Vienna 1814).djvu
The Book of the All-Virtuous Wisdom of Jesus ben Sira ( /ˈsaɪræk/), commonly called the Wisdom of Sirach or simply Sirach, and also known as The Book Ecclesiasticus (/ɨˌkliːziˈæstɪkəs/) or Siracides (/saɪˈræsɨdiːz/), is a work from the early 2nd century B.C. (approximately 200-175 B.C.) written by the Jewish scribe Jesus ben Sirach of Jerusalem. The book was not accepted into the Hebrew Bible and as a result the original Hebrew text was not preserved in the Jewish canon. However, various original Hebrew versions have since been recovered.
There are numerous citations of Sirach in the Talmud and works of rabbinic literature (as "ספר בן סירא", e.g., Hagigah 13a). Despite not finding ultimate acceptance into the scriptural canon of Judaism, it was read as scripture by some Jews. For instance, it was included in the canon of the Jewish Septuagint, the 2nd century BC Greek version of the Jewish scriptures used by Diaspora Jews. Sirach is accepted as part of the Christian biblical canon by Catholics, Eastern Orthodox, and most Oriental Orthodox but not by most Protestants. The Greek Church Fathers also called it the "All-Virtuous Wisdom", while the Latin Church Fathers, beginning with Cyprian, termed it Ecclesiasticus because it was frequently read in churches, leading to the title liber ecclesiasticus (Latin and Latinised Greek for "church book").

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Stephen L Harris
Stephen L. Harris is Professor Emeritus of Humanities and Religious Studies at California State University, Sacramento. He served there ten years as department chair and was named a Woodrow Wilson Fellow. He received his MA and PhD degrees from Cornell University. Harris is a member of the American Academy of Religion, a fellow at the Westar Institute, was a fellow of the controversial Jesus Seminar, and has authored several books on religion, some of which are used in introductory university courses.
He also has a strong interest in some geological topics. Harris grew up in western Washington state where the views of Mount Rainier inspired what has become a lifelong interest in the eruptive potential of the volcanoes in the Cascade Mountain range.
Harris teaches an adult education class on "Evolving Concepts of God" at St. Mark's Methodist Church, Sacramento, using his text, The Old Testament: An Introduction to the Hebrew Bible.

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Ulrich Luz
Ulrich Luz (23 February 1938 - ) is a Swiss theologian, and professor at the University of Bern.
He was born in Männedorf and studied Protestant theology in Zurich, Göttingen and Basel. From 1972 to 1980 he was professor of New Testament at Göttingen, then became professor in Bern in 2003.
Much of his research has focused on the Gospel of Matthew, and he has seven honorary doctorates.

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Joy Online

19 Feb 2013

Nestle, the world's biggest food company, has removed beef pasta meals from shelves in Italy and Spain after tests revealed traces of horse DNA. The Swiss-based firm has halted deliveries of products containing meat from a German supplier. Nestle is the latest in a string of major food producers to find traces of horsemeat in beef meals....(size: 1.9Kb)

photo: AP / Gregorio Borgia

A woman walks past a trash bin defaced with a graffiti reading "Electoral boot. Vote here " in Rome, Monday, Feb. 18, 2013.

Insight: Rome will burn, regardless of Italian election result

Daily Press

20 Feb 2013

ROME (Reuters) - Regardless of who wins next weekend's parliamentary election, Italy's long economic decline is likely to continue because the next government won't be strong enough to pursue the tough reforms needed to make its economy competitive again ... You might find your picture featured on Page 2 of the Daily Press ... One of the best indicators that they are not worried....(size: 4.7Kb)

photo: AP / Arshad Butt

Pakistani relatives of Saturday's bombing victims mourn next to their bodies in a mosque in Quetta, Pakistan, Sunday, Feb. 17, 2013.

Pakistan's Hazara Shias refuse to end protest

Al Jazeera

20 Feb 2013

Thousands of Hazara Shia Muslims in the southwestern Pakistani city of Quetta continue to refuse to bury their dead and end a sit-in that has entered its fourth day, despite community leaders calling off the protest ... There has been no indication that the army would take control of the city, and parliamentarians in the capital Islamabad said on Tuesday that such a step was unnecessary ... Game of drones ... The cost of aid ... Game of drones....(size: 8.2Kb)

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(Wednesday) Is the Gospel of Matthew historically accurate?

The Examiner

06 Feb 2013

Despite many counter-proposals Matthew, like the other Gospels, is best described as a theological biography ... Matthew was trying to commend his understanding of Christianity to his audience ... The first element of the Gospel of Matthew is the introduction to the ministry of Jesus ... The final element in the Gospel of Matthew is the climax of Jesus’ ministry, evidenced in Chapter 16, verse 21, and Chapter 28, verse 20....(size: 8.8Kb)

Who wrote the Gospel of Matthew?

The Examiner

05 Feb 2013

Strictly speaking, the Gospel of Matthew is anonymous ... Early church tradition meshes with the style and content of a Gospel to suggest that Matthew wrote to a Judeo-Christian audience ... The hostility between Jews and Jesus’ followers on the pages of the Gospel has suggested to many that Matthew’s Jewish-Christian church had decisively broken from the non- Christian Jewish synagogue....(size: 9.3Kb)

The Gospel of Matthew: guide for Christian living

The Examiner

21 Jan 2013

Matthew's Gospel does more than just tell the story of Jesus. The Gospel also provides Christians with the way to live as a follower of Christ. This is the first in a series of articles which will focus on the lessons in Matthew's Gospel ... Matthew teaches the followers of Jesus how to do that ......(size: 1.5Kb)

The Gospel of Matthew – Part III

The Examiner

19 Aug 2012

What is the purpose of the Gospel of Matthew?. Matthew most likely wrote his Gospel for several reasons ... Matthew took pains to demonstrate God’s work in Jesus to bring the fulfillment of His promises to His chosen people, the Jews. Through (or even in spite of) their response, Matthew wanted to show how God offers the identical blessings and judgments to all humanity....(size: 8.9Kb)

The Gospel of Matthew – Part II

The Examiner

16 Aug 2012

Is the Gospel of Matthew historically accurate?. Despite many counterproposals, Matthew, like the other Gospels, is best described as a theological biography ... The first element of the Gospel of Matthew is the introduction to the ministry of Jesus ... The final element in the Gospel of Matthew is the climax of Jesus’ ministry, evidenced in Chapter 16, verse 21, and Chapter 28, verse 20....(size: 9.3Kb)

The Gospel of Matthew – Part I

The Examiner

16 Aug 2012

Who wrote the Gospel of Matthew?. Strictly speaking, the Gospel of Matthew is anonymous ... Who was the Gospel of Matthew written to?. Early church tradition meshes with the style and content of a Gospel to suggest that Matthew wrote to a Judeo-Christian audience ... When was the Gospel of Matthew written?....(size: 10.1Kb)

Gospel of Matthew made Rangel Do It

The Examiner

13 Aug 2012

“The Gospel of Matthew made me do it.” Pelosi made the remarks at a Capitol Hill reception for the unveiling of an oil painting of Rangel that will hang in the hearing room of the House Ways and Means Committee, where Rangel formerly served as chairman ... “The Gospel of Matthew made me do it.” ... “The Gospel of Matthew made me do it.” ... “The Gospel of Matthew made me do it.” ... “The Gospel of Matthew made me do it.”....(size: 7.6Kb)

Online resources for the gospel of Matthew, part 1

The Examiner

19 May 2012

Matthew was one of the twelve apostles. He wrote the first book of the New Testament which is where many begin a study about the life of Jesus. This gospel is also well known for recording that the birth of Jesus was accompanied by an extraordinary celestial event. the Star of Bethlehem. Matthew 2.9 states this star led the magi, also known as the wise men, to Jesus ... Matthew 1 Answers in Genesis article The Bethlehem Star website....(size: 5.8Kb)

Pelosi Slams Republicans for Not Living Up to Gospel of Matthew

Huffington Post

06 Mar 2012

House Minority Leader Nancy Pelosi slammed Republicans at the Saturday Morning Forum of the Rainbow PUSH Coalition in Chicago for not living up to the Gospel of Matthew. Pelosi said President Barack Obama, in providing food through the food stamp program, is doing what the Gospel of Matthew 25.35-40 asks us to do -- to take care of the least of our brethren ... Of great importance to Pelosi is the Voting Rights Act of 1965....(size: 3.1Kb)

The Christmas Story as told in the Gospel of Matthew 1:18-25

The Examiner

24 Dec 2011

The Christmas story - a wonderful story of God's plan to save the world through His Son, Jesus Christ. The Luke 2 version is beautiful containing some history of the events - and the Matthew version 1.18-25 and onward in Matthew 2nd chapter, containing additional events ... Matthew 1.18-25. 18 Now the birth of Jesus Christ was as follows ... For over 30 years, singing, teaching and writing the message of Jesus Christ......(size: 5.4Kb)

The Gospel of Matthew: Jesus' preparation for ministry

The Examiner

26 Aug 2011

The Gospel of Matthew. Jesus’ origin The Gospel of Matthew – Part III The Gospel of Matthew – Part II The Gospel of Matthew – Part I Gospel of MatthewCredits. Sharon Related Topics. Christian Spirituality Christian beliefs Bible study Religious Commentary Columbia Prayer Chain Gospel of Matthew ReportPrintEmail Read full bio Get my newsletter Follow me on Twitter Get my RSS feed Become an Examiner By Sharon Steimle....(size: 7.7Kb)

Gospel of Matthew: Jesus' origin

The Examiner

25 Aug 2011

The Gospel of Matthew – Part III The Gospel of Matthew – Part II The Gospel of Matthew – Part I Gospel of MatthewCredits. Sharon Related Topics. Christian Spirituality Christian beliefs Bible study Religious Commentary Columbia Prayer Chain Gospel of Matthew ReportPrintEmail Read full bio Get my newsletter Follow me on Twitter Get my RSS feed Become an Examiner By Sharon Steimle....(size: 7.5Kb)

The Gospel of Matthew �Euro" Part III

The Examiner

24 Aug 2011

What is the purpose of the Gospel of Matthew? ... The Gospel of Matthew – Part II The Gospel of Matthew – Part I Gospel of MatthewCredits. Sharon Related Topics. Christian Spirituality Christian beliefs Bible study Religious Commentary Columbia Prayer Chain Gospel of Matthew ReportPrintEmail Read full bio Get my newsletter Follow me on Twitter Get my RSS feed Become an Examiner By Sharon Steimle....(size: 9.2Kb)

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For the film, see The Gospel According to St. Matthew (film).

Books of the New Testament

Gospels
Matthew · Mark · Luke · John
Acts
Acts of the Apostles
Epistles
Romans 1 Corinthians · 2 Corinthians Galatians · Ephesians Philippians · Colossians 1 Thessalonians · 2 Thessalonians 1 Timothy · 2 Timothy Titus · Philemon Hebrews · James 1 Peter · 2 Peter 1 John · 2 John · 3 John Jude
Apocalypse
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The Gospel According to Matthew (Greek: κατὰ Ματθαῖον εὐαγγέλιον, kata Matthaion euangelion, τὸ εὐαγγέλιον κατὰ Ματθαῖον, to euangelion kata Matthaion) (Gospel of Matthew or simply Matthew) is one of the four canonical gospels, one of the three synoptic gospels, and the first book of the New Testament. It tells of the life, ministry, death, and resurrection of Jesus of Nazareth. The version in use today was written in Koine Greek.

Matthew probably originated in a Jewish-Christian community in Roman Syria towards the end of the first century A.D.^[1] The anonymous author probably drew on a number of sources besides his own experiences, including the Gospel of Mark, the sayings collection known as the Q source, and material unique to his own community.^[2] The narrative tells how Jesus left his profession at middle age and began claiming that he was the Messiah of the Israelite Hebrew religion. The narrative continues in describing how Jesus gathered an inner circle of disciples, taught throughout the Levant, and how he commissioned his followers to teach throughout the world. It describes how Jesus was rejected by the tribal government, and was soon after convicted of treason and blasphemy and executed under Roman jurisdiction.^[3]

1 Composition and setting
- 1.1 Authorship and sources
- 1.2 Setting: the community of the Gospel of Matthew
2 Structure and content
3 Themes in Matthew
4 Comparison with other writings
5 In art
6 See also
7 References
8 Bibliography
9 External links

Composition and setting [link]

Evangelist Mathäus und der Engel by Rembrandt

Authorship and sources [link]

The Gospel of Matthew is historically attributed to The Evangelist Matthew the same as described in the text. The text does not specifically name Matthew as its author, thus inviting academic inquiry into other possible sources of the document. The Christian bishop, Papias of Hierapolis, about 100–140 AD, in a passage with several ambiguous phrases, wrote: "Matthew collected the oracles (logia—sayings of or about Jesus) in the Hebrew language (Hebraïdi dialektōi—perhaps alternatively "Hebrew style") and each one interpreted (hērmēneusen—or "translated") them as best he could."^[4] On the surface this implies that Matthew was written in Hebrew and translated into Greek, but Matthew's Greek "reveals none of the telltale marks of a translation."^[5] Scholars have put forward several theories to explain Papias: perhaps Matthew wrote two gospels, one, now lost, in Hebrew, the other our Greek version; or perhaps the logia was a collection of sayings rather than the gospel; or by dialektōi Papias may have meant that Matthew wrote in the Jewish style rather than in the Hebrew language.^[4]

Papias does not identify his Matthew, but by the end of the 2nd century the tradition of Matthew the tax-collector had become widely accepted, and the line "The Gospel According to Matthew" began to be added to manuscripts.^[6] For many reasons scholars today theorize otherwise—for example, the gospel is based on Mark, and "it seems unlikely that an eyewitness of Jesus's ministry, such as Matthew, would need to rely on others for information about it"^[7]—and believe instead that it was written between about 80–90 AD by a highly educated Jew (an "Israelite", in the language of the gospel itself), intimately familiar with the technical aspects of Jewish law, standing on the boundary between traditional and non-traditional Jewish values.^[1] The disciple Matthew was probably honoured within the author's circle, as the name Matthew is more prominent in this gospel than any other,^[8] and it is possible that some of the "M" material may have originated with Matthew himself.^[9]

Some critics in academia theorize that the author drew on three distinct sources, each representing a distinct community: material shared with Luke (called "Q", a hypothetical collection, or several collections, of sayings); the Gospel of Mark; and material unique to Matthew (called "M").^[10] He wrote for a Jewish audience: like "Q" and "M", he stresses the continuing relevance of the Jewish law; unlike Mark he never bothers to explain Jewish customs; and unlike Luke, who traces Jesus's ancestry back to Adam, father of the human race, he traces it only to Abraham, father of the Jews.^[11] The content of "M" suggests that this community was stricter than the others in its attitude to keeping the Jewish law, holding that they must exceed the scribes and the Pharisees in "righteousness" (adherence to Jewish law); and of the three only "M" refers to a "church" (ecclesia), an organised group with rules for keeping order.^[12]

The view of an Aramaic original New Testament is traditional in the Syrian Church.

Setting: the community of the Gospel of Matthew [link]

The beginning of Matthew in Minuscule 484

A. J. Saldarini summarises the common scholarly view on the origins of Matthew as follows:

"[T]he Gospel of Matthew addresses a deviant group within the Jewish community in greater Syria, a reformist Jewish sect seeking influence and power (relatively unsuccessfully) within the Jewish community as a whole."^[13]

The community which gave rise to Matthew originated in Palestine, but: "There the community’s mission to Israel failed, and eventually, probably in the period preceding the Jewish War of 66-70, they were forced to leave the land of Israel. They found a new home in Syria and began to missionize among the Gentiles."^[14] Antioch, a coastal city in northern Syria and the third largest in the Roman world, is often mentioned as this later home of the Matthean community, but it could have been any large city in the eastern Mediterranean with large Jewish and Christian populations, and recent research points towards a location near Galilee or Judea.^[15]

According to an influential hypothesis put forward by W.D. Davies, the gospel of Matthew was written as a direct response to developments within the Jewish community following the destruction of the Temple in Jerusalem in 70 AD. The Pharisees of Judea emerged as the new leaders of the Jewish community after the war, and the loss of the Temple and its priests and the ritual of sacrifice faced them with the problem of finding a new Jewish identity. Their answer was to insist on strict observance of the Law (the Torah), isolation from the gentiles, and minimalisation of the expectation of the coming of the Messiah (the expectation which had provoked the war). The Jewish Christians of Antioch responded differently: obedience to law will be done though following Jesus; Jesus was the Messiah; and Jew and gentile were to be brought into the one community.^[16]

If Matthew's prime concern was to preserve the Jewish character of the church, he failed: Christianity became a Gentile religion, and Christianity and Judaism came to view each other as opposites. Matthew's own Christian community may have called themselves Nazoreans, a sect mentioned by Jerome and others: like Matthew, they maintained a "high Christology" (i.e., they stressed Jesus' divine nature over his human-ness), and did not demand that Gentile Christians observe all the Law.^[17]

Structure and content [link]

Beginning of the Gospel of Matthew in Minuscule 447

Detailed Content of Matthew
1. Birth Stories
Genealogy (1:1–17)
Nativity (1:18–25)
Biblical Magi (2:1–12)
Flight into Egypt (2:13–20)
Return to Nazareth (2:21-23)
2. Baptism and early ministry
John the Baptist (3:1–12)
Baptism of Jesus (3:13–17)
Temptation of Jesus (4:1–11)
Capernaum (4:12–17)
Calling Simon, Andrew, James, John (4:18–22)
Galilee preaching tour (4:23–25)
3. Sermon on the Mount (5–7)
4. Healing and miracles
Healing many (8:1–17)
Foxes have holes (8:18–20)
Let the dead bury the dead (8:21–22)
Calming the storm (8:23–27)
Gadarene demoniacs (8:28–34)
Healing a paralytic (9:1–8)
Calling of Matthew (9:9–13)
On fasting (9:14–15)
New Wine into Old Wineskins (9:16-17)
Daughter of Jairus (9:18–26)
Two blind men (9:27–31)
Exorcising a mute (9:32-34)
Good crop but few harvesters (9:35–38)
5. Little Commission (10:1–11:1)
6. Responses to Jesus
Messengers from John the Baptist (11:2-19)
Cursing Chorazin, Bethsaida, and Capernaum (11:20–24)
Praising the Father (11:25–30)
Lord of the Sabbath (12:1-8)
Man with withered hand (12:9-14)
Chosen servant (12:15–21)
Blind-mute man (12:22–28)
Strong man (12:29)
Those not with me are against me (12:30)
Unforgivable sin (12:31–32)
The Tree and its Fruits (12:33–37)
Request for a sign (12:38–42)
Return of the unclean spirit (12:43–45)
Jesus' true relatives (12:46-50)
Parabolic Discourse (13:1–52)
7. Conflicts, rejections, and conferences with disciples
Hometown rejection (13:53–58)
Death of John the Baptist (14:1-12)
Feeding the 5000 (14:13–21)
Walking on water (14:22–33)
Fringe of his cloak heals (14:34–36)
Discourse on Defilement (15:1–20)
Canaanite woman's daughter (15:21–28)
Healing on a mountain (15:29-31)
Feeding the 4000 (15:32–39)
Sign of Jonah (16:1-4)
Beware of yeast (16:5–12)
Peter's confession (16:13–20)
Predicting Death and Resurrection (16:21-26,17:22-23,20:17-19)
Return of the Son of Man (16:27–28)
Transfiguration (17:1–13)
Possessed boy (17:14–21)
Coin in the fish's mouth (17:24-27)
8. Life in the Christian community
The Little Children (18:1–7)
If thy hand offend thee (18:8–9)
The Lost Sheep (18:10–14)
Binding and loosing (18:15–22)
Unmerciful Servant (18:23–35)
9. Journey to Jerusalem
Entering Judea (19:1–2)
Divorce (19:3–9)
Celibacy (19:10-12)
Little Children Blessed (19:13-15)
Jesus and the rich young man (19:16–30)
Parable of the Workers in the Vineyard (20:1–16)
Son of man came to serve (20:20–28)
Blind near Jericho (20:29-34)
10. Jerusalem, cleansing of the temple, debates
Triumphal entry into Jerusalem (21:1–11)
Temple incident (21:12–17)
Cursing the fig tree (21:18–22)
Authority of Jesus questioned (21:23-27)
The Two Sons, The Wicked Husbandman, Parable of the Wedding Feast (21:28–22:14)
Render unto Caesar... (22:15–22)
Resurrection of the Dead (22:23–33)
Great Commandment (22:34–40)
Is the Messiah the son of David? (22:41–46)
11. Woes of the Pharisees (23:1–39)
12. Judgment day
Little Apocalypse (24)
Parables of the Ten Virgins, Talents (25:1–30)
Judgment of the Nations (25:31–46)
13. Trial, crucifixion, resurrection
Plot to kill Jesus (26:1–5)
Anointing of Jesus (26:6–13)
Bargain of Judas (26:14-16)
Last Supper (26:17–30)
Denial of Peter (26:31–35,69–75)
Agony in the Garden (26:36-46)
Kiss of Judas (26:47-49)
Arrest (26:50–56)
Before the High Priest (26:57–68)
Pilate's court (27:1–2,11–26)
Death of Judas (27:3-10)
Soldiers mock Jesus (27:27-31)
Simon of Cyrene (27:32)
Crucifixion (27:33–56)
Entombment (27:57–61)
Guarding the tomb (27:62–66,28:11-15)
Empty tomb (28:1–6)
Appearance to the women (28:7-10)
Great Commission (28:16–20) This box: view talk edit

Structure [link]

Most commentators seem to agree that Matthew, alone among the gospels, alternates five blocks of narrative with five of discourse, marking each off with the phrase "When Jesus had finished..."^[18] (see Five Discourses of Matthew). Some scholars see in this five-part layout a deliberate plan to create a parallel to the first five books of the Old Testament; others see a three-part structure based around the idea of Jesus as Messiah; or a set of weekly readings spread out over the year; or no plan at all.^[19] Davies and Allison draw attention to the use of "triads" (the gospel groups things in threes),^[20] and R. T. France notes the geographic movement from Galilee to Jerusalem and back (the post-resurrection appearances in Galilee are the culmination of the whole story).^[21]

Prologue: genealogy, nativity and infancy [link]

Main article: Genealogy of Jesus

Main article: Nativity of Jesus

The Gospel of Matthew begins with the words "The Book of Genealogy [in Greek, "Genesis"] of Jesus Christ", deliberately echoing the first words of the Old Testament in Greek.^[22] The genealogy tells of Jesus' descent from Abraham and King David and the miraculous events surrounding his virgin birth,^[23] and the infancy narrative tells of the massacre of the innocents, the flight into Egypt, and eventual journey to Nazareth.

First narrative and discourse [link]

Main article: Baptism of Jesus

Main article: Sermon on the Mount

The first narrative section begins. John baptizes Jesus, and the Holy Spirit descends upon him. Jesus prays and meditates in the wilderness for forty days, and is tempted by Satan. His early ministry by word and deed in Galilee meets with much success, and leads to the Sermon on the Mount, the first of the discourses. The sermon presents the ethics of the kingdom of God, and includes the Beatitudes ("Blessed are...")^[24] as its introduction. It concludes with a reminder that the response to the kingdom will have eternal consequences, and the crowd's amazed response leads into the next narrative block.^[25]

Second narrative and discourse [link]

From the authoritative words of Jesus the gospel turns to three sets of three miracles interwoven with two sets of two discipleship stories (the second narrative), followed by a discourse on mission and suffering.^[26] Jesus commissions the Twelve Disciples and sends them to preach to the Jews, perform miracles, and prophesy the imminent coming of the Kingdom,^[27] commanding them to travel lightly, without staff or sandals, and to be prepared for persecution. Scholars are divided over whether these rules originated with Jesus or with apostolic practice.^[24]

Third narrative and discourse [link]

Opposition to Jesus comes to a head with accusations that his deeds are done through the power of Satan; Jesus in turn accuses his opponents of blaspheming the Holy Spirit. The discourse is a set of parables emphasising the sovereignty of God, and concluding with a challenge to the disciples to understand the teachings as scribes of the kingdom of heaven.^[28] (Matthew avoids using the holy word God in the expression "Kingdom of God"; instead he prefers the term "Kingdom of Heaven", reflecting the Jewish tradition of not speaking the name of God).^[29]

Fourth narrative and discourse [link]

Main article: Confession of Peter

The fourth narrative section reveals that the increasing opposition to Jesus will result in his crucifixion in Jerusalem, and that his disciples must therefore prepare for his absence.^[30] The instructions for the post-crucifixion church emphasize responsibility and humility.^[31] (This section contains Matthew 16:13–19, in which Simon, newly renamed Peter, (πέτρος, petros, meaning "stone"), calls Jesus "the Christ, the son of the living God", and Jesus states that on this "bedrock" (πέτρα, petra) he will build his church—the passage forms the foundation for the papacy's claim of authority).

Fifth narrative and discourse [link]

Main article: Second Coming

Jesus travels to Jerusalem, and the opposition intensifies: he is tested by Pharisees immediately he begins to move towards the city, and when he arrives he is soon in conflict with the Temple and other religious leaders. The disciples ask about the future, and in his final discourse (the Olivet discourse) Jesus speaks of the coming end.^[32] There will be false Messiahs, earthquakes, and persecutions, the sun, moon, and stars will fail, but "this generation" will not pass away before all the prophecies are fulfilled.^[27] The disciples must steel themselves for ministry to all the nations. At the end of the discourse Matthew notes that Jesus has finished all his words, and attention turns to the crucifixion.^[32]

Conclusion: Passion, Resurrection and Great Commission [link]

The events of Jesus' last week occupy a third of the content of all four gospels.^[33] Jesus enters Jerusalem in triumph and drives the money changers from the temple, holds a last supper, prays to be spared the coming agony, and is betrayed. He is tried by the Jewish leaders (the Sanhedrin) and before Pontius Pilate, and Pilate washes his hands of his blood. Jesus is crucified as king of the Jews, mocked by all. On his death there is an earthquake, and saints rise from their tombs. The two Marys discover the empty tomb, guarded by an angel, and Jesus himself tells them to tell the disciples to meet him in Galilee.

After the resurrection the remaining disciples return to Galilee, "to the mountain that Jesus had appointed," where he comes to them and tells them that he has been given "all authority in heaven and on Earth." He gives the Great Commission: "Therefore go and make disciples of all the nations, baptising them in the name of the Father and of the Son and of the Holy Spirit, teaching them to obey everything that I have commanded you;" Jesus will be with them "to the very end of the age."^[34]

Themes in Matthew [link]

Woodcut from Anton Koberger's Bible (Nuremberg, 1483): The angelically inspired Saint Matthew musters the Old Testament figures, led by Abraham and David

Matthew's gospel tells how Israel's Messiah is rejected by Israel, withdraws into the circle of his disciples, passes judgment on those who have rejected him so that "Israel" becomes the non-believing "Jews", and sends the disciples instead to the gentiles.^[3] The title Son of David identifies Jesus as the healing and miracle-working Messiah of Israel (it is used exclusively in relation to miracles, and the Jewish messiah is sent to Israel alone);^[35] as Son of Man he will return to judge the world (a fact his disciples recognise but of which his enemies are unaware);^[36] and as Son of God he has a unique relationship with God, God revealing himself through his son, and Jesus proving his sonship through his obedience and example.^[37] Prior to the Crucifixion the Jews are called Israelites, the honorific title of God's chosen people; after it, they are called "Ioudaioi", Jews, a sign that through their rejection of the Christ the "kingdom of Heaven" has been taken away from them and given instead to the church.^[38] The gospel has been interpreted as reflecting the struggles and conflicts between the evangelist's community and the other Jews, particularly with its sharp criticism of the scribes and Pharisees.^[39]

The roots of the gospel in the Matthew-community of the late 1st century give rise to another important title bestowed on Jesus by Matthew, Emmanuel, "God is With Us"—meaning that through Jesus, God is with the ecclesia (literally "assembly", but translated as "church"). Theologically, Matthew's prime concern was that the Jewish tradition should not be lost in a church increasingly becoming gentile.^[40] This concern lies behind the frequent citations of Jewish scripture, the evocation of Jesus and the new Moses along with other events from Jewish history, and the concern to present Jesus as fulfilling, not destroying, the Law.^[41]

The Jewish theme in the Gospel of Matthew is apparent in other ways as well. First, nearly every important person in the Gospel of Matthew is Jewish. For example, Jesus, the twelve apostles, and the crowds are Jewish. They never deny their Jewish faith in the gospel. Next, Israel is a common theme in the Gospel of Matthew. For instance, in Matthew 15:31, after a story of the healings of Jesus, the text reads that the crowds ‘praised the God of Israel.’^[42]

Matthew may have been influenced by Jewish Christianity, a movement in the first few centuries CE which saw Jesus as the Messiah, but continued to practice Jewish customs and traditions.^[43] The Gospel of the Nazarenes, a Jewish Christian text, possesses similar themes to the Gospel of Matthew. These themes include many Jewish related elements.^[42]

Comparison with other writings [link]

Matthew, like Luke, incorporates nearly the whole of Mark, keeping the outline intact and adding genealogy-birth-infancy stories to the beginning and post-resurrection appearances to the end.^[44] Many scholars have argued that Matthew is simply an expanded version of Mark, but it is also a creative reinterpretation of the source,^[45] stressing Jesus' teachings as much as his acts,^[46] and making subtle changes in order to stress Jesus' divine nature – Mark's "young man" who appears at Jesus' tomb, for example, becomes a radiant angel in Matthew.^[47] The miracle stories in Mark do not demonstrate the divinity of Jesus, as this is an idea not found in that gospel, but rather confirm his status as an emissary of God (which was Mark's understanding of the Messiah).^[48]

There is a broad disagreement over chronology between Matthew, Mark and Luke on one hand and John on the other: all four agree that Jesus' public ministry began with an encounter with John the Baptist, but Matthew, Mark and Luke follow this with an account of teaching and healing in Galilee, then a trip to Jerusalem where there is an incident in the Temple, climaxing with the crucifixion on the day of the Passover holiday. John, by contrast, puts the Temple incident very early in Jesus' ministry, has several trips to Jerusalem, and puts the crucifixion immediately before the Passover holiday, on the day when the lambs for the Passover meal were being sacrificed in Temple.^[49] Matthew agrees with Paul that gentiles did not have to be circumcised in order to enter the church, but unlike Paul (and like Luke) he believed that the Law was still in force, which meant that Jews within the church had to keep it.^[50]

In art [link]

The Chi Rho monogram from the Book of Kells is the most lavish such monogram

In Insular Gospel Books (copies of the Gospels produced in Ireland and Britain under Celtic Christianity), the first verse of Matthew's genealogy of Christ was often treated in a decorative manner, as it began not only a new book of the Bible, but was the first verse in the Gospels.

References [link]

^ ^a ^b Duling, pp.298, 302
^ Burkett, p.175–6
^ ^a ^b Luz (1995), p.84
^ ^a ^b Turner, pp.15–16
^ Bromiley, p.281
^ Duling, pp. 301–2
^ Burkett, p.174
^ Duling, p.302
^ Burkett, p.177
^ Burkett, p.175
^ Burkett, p.181
^ Burkett, p.180
^ Saldarini (1994), p.198
^ Luz (2005), p.244
^ Saldarini (2003), pp.1000-1001
^ Senior (2001), pp.8-10
^ Senior (2001), p.18
^ Turner, p.9
^ Davies&Allison, pp.59-61
^ Davies&Allison, pp.62 and following
^ France, p.2 and following
^ France, p.26 note 1, and p.28: "The first two words of Matthew's gospel are literally “book of genesis”
^ France, p.28 note 7: "All MSS and versions agree in making it explicit that Joseph was not Jesus' father, with the one exception of sys, which reads “Joseph, to whom was betrothed Mary the virgin, begot Jesus.”
^ ^a ^b Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993.
^ Turner, p.101
^ Turner, p. 226
^ ^a ^b Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
^ Turner, p.285
^ Browning, p. 248
^ Turner, p.356
^ "Matthew, Gospel acc. to St." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
^ ^a ^b Turner, p.445
^ Turner, p.613
^ Turner, pp.687-688
^ Luz (1995), pp.86 and 111
^ Luz (1995), pp.91, 97
^ Luz (1995), p.93
^ Strecker p.369-370
^ Burkett, p. 182
^ Davies&Allison (1997), p.722
^ Senior (2001), pp.17-18
^ ^a ^b Hare, Douglas (2000). "How Jewish is the Gospel of Matthew?". Catholic Biblical Quarterly. 2 62: 264–277.
^ Taylor, John (1990). "The Phenomenon of Early Jewish-Christianity: Reality or Scholarly Invention?". Vigiliae Christianae 44: 313–334.
^ Aune (1987), p.19
^ Bockmuehl&Hagner, p.117
^ Morris, p.114
^ Bockmuehl&Hagner, p.123
^ Aune (1987), p.59
^ Levine, p.373
^ Allison, p.xxvi

Bibliography [link]

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Davies, W.D.; Allison, D.C. (1988). Matthew 1-7. T&T Clark. ISBN 978-0-567-08355-5. http://books.google.com.au/books?id=VQzZc7KYUKgC&printsec=frontcover&dq=Davies+and+Allison+%E2%80%94+Matthew+1-7#v=onepage&q&f=false.
Davies, W.D.; Allison, D.C. (1991). Matthew 8-18. T&T Clark. ISBN 978-0-567-08365-4. http://books.google.com.au/books?id=ZdpE84GmWiIC&pg=PA211&lpg=PA211&dq=Davies+and+Allison+%E2%80%94+Matthew+8-18#v=onepage&q&f=false.
Davies, W.D.; Allison, D.C. (1997). Matthew 19-28. T&T Clark. ISBN 978-0-567-08375-3. http://books.google.com.au/books?id=QEKQ_iBhX7UC&printsec=frontcover&dq=Davies+and+Allison+%E2%80%94+Matthew+19-28#v=onepage&q&f=false.
France, R.T (2007). The Gospel of Matthew. Eerdmans. ISBN 978-0-8028-2501-8. http://books.google.com.au/books?id=0ruP6J_XPCEC&pg=PA11&lpg=PA11&dq=R.+T.+France+The+Gospel+of+Matthew#v=onepage&q&f=false.
Keener, Craig S. (1999). A commentary on the Gospel of Matthew. Eerdmans. ISBN 978-0-8028-3821-6. http://books.google.com.au/books?id=sWzhEdBZOp4C&printsec=frontcover&dq=Craig+S.+Keener+%E2%80%94+A+Commentary+on+the+Gospel+of+Matthew#v=onepage&q&f=false.
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. http://books.google.com.au/books?id=-pwaSKcHyEEC&printsec=frontcover&dq=Leon+Morris+%E2%80%94+The+Gospel+According+to+Matthew#v=onepage&q&f=false.
Turner, David L. (2008). Matthew. Baker. ISBN 978-0-8010-2684-3. http://books.google.com/books?id=8z9LSdKLUl4C&printsec=frontcover&dq=David+Turner#v=onepage&q&f=false.
Aune, David E. (ed.) (2001). The Gospel of Matthew in current study. Eerdmans. ISBN 978-0-8028-4673-0. http://books.google.com.au/books?id=E8lZ7BXzt0sC&printsec=frontcover&dq=The+Gospel+of+Matthew+in+Current+Study:+Studies+in+Honor+of+William+G.+Thompson,+S.J.#v=onepage&q&f=false.
Aune, David E. (1987). The New Testament in its literary environment. Westminster John Knox Press. ISBN 978-0-664-25018-8. http://books.google.com.au/books?id=XdSto1nkx9AC&printsec=frontcover&dq=The+New+Testament+in+its+literary+environment#v=onepage&q&f=false.
Bockmuehl, Markus; Hagner, Donald A. (2005). The Written Gospel. Oxford University Press. ISBN 978-0-521-83285-4. http://books.google.com.au/books?id=pAZxCMRztQ4C&printsec=frontcover&dq=Bockmuehl,+Markus+and+Donald+A.+Hagner,+The+Written+Gospel#v=onepage&q&f=false.
Bromiley, Geoffrey W. (1959). The International Standard Bible Encyclopedia. Eerdmans. ISBN 978-0-8028-3785-1. http://books.google.com.au/books?id=Zkla5Gl_66oC&pg=PA410&lpg=PA410&dq=International+Standard+Bible+Encyclopedia+1959+p281+ed.+Geoffrey+W.+Bromiley#v=onepage&q&f=false.
Browning, W.R.F (2004). Oxford Dictionary of the Bible. Oxford University Press. ISBN 978-0-19-860890-5. http://books.google.com.au/books?id=lKsdAtPUoRgC&printsec=frontcover&dq=W.+R.+F.+Browning,+Gospel+of+Matthew,+A+dictionary+of+the+Bible#v=onepage&q&f=false.
Burkett, Delbert (2002). An introduction to the New Testament and the origins of Christianity. Cambridge University Press. ISBN 978-0-521-00720-7. http://books.google.com.au/books?id=EcsQknxV-xQC&printsec=frontcover&dq=An+introduction+to+the+New+Testament+and+the+origins+of+Christianity+Delbert+Royce+Burkett#v=onepage&q=Gospel%20of%20Matthew&f=false.
Clarke, Howard W. (2003). The Gospel of Matthew and Its Readers. Indiana University Press. ISBN 978-0-253-34235-5. http://books.google.com.au/books?id=5BB70m7EVPkC&printsec=frontcover&dq=Howard+W.+Clarke+%282003%29#v=onepage&q&f=false.
Duling, Dennis C. "The Gospel of Matthew". http://books.google.com.au/books?id=ygcgn8h-jo4C&printsec=frontcover&dq=Blackwell+companion+to+the+New+Testament#v=onepage&q&f=false. , in Aune, David E. (ed.) (2010). The Blackwell companion to the New Testament. Wiley-Blackwell. ISBN 978-1-4051-0825-6.
Dunn, James D.G. (2003). Jesus Remembered. Eerdmans. ISBN 978-0-8028-3931-2. http://books.google.com.au/books?id=G4qpnvoautgC&printsec=frontcover&dq=Jesus+remembered++By+James+D.+G.+Dunn#v=onepage&q&f=false.
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. http://books.google.com.au/books?id=Kwlpnk1kKf0C&printsec=frontcover&dq=Kupp,+David+D,+Matthew%27s+Emmanuel:#v=onepage&q&f=false.
Levine, Amy-Jill. "Visions of kingdoms: From Pompey to the first Jewish revolt". , in Coogan, Michael D., ed. (2001). The Oxford History of the Biblical World. Oxford University Press. ISBN 978-0-19-513937-2.
Luz, Ulrich (2005). Studies in Matthew. Eerdmans. ISBN 978-0-8028-3964-0. http://books.google.com.au/books?id=voRVZFEpNsAC&printsec=frontcover&dq=Luz+Studies+in+Matthew#v=onepage&q&f=false.
Luz, Ulrich ((English) 1995). The Theology of the Gospel of Matthew. Cambridge University Press. ISBN 978-0-521-43576-5. http://books.google.com.au/books?id=cKl5M_MQMoYC&printsec=frontcover&dq=The+theology+of+the+Gospel+of+Matthew#v=onepage&q&f=false.
Morris, Leon (1986). New Testament Theology. Zondervan. ISBN 978-0-310-45571-4. http://books.google.com.au/books?id=6D3o6fZd67EC&printsec=frontcover&dq=Morris+New+Testament+Theology#v=onepage&q&f=false.
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Senior, Donald. "Directions in Matthean Studies". http://books.google.com.au/books?id=E8lZ7BXzt0sC&printsec=frontcover&dq=The+Gospel+of+Matthew+in+Current+Study:+Studies+in+Honor+of+William+G.+Thompson,+S.J.#v=onepage&q&f=false. , in Aune, David E. (ed.) (2001). The Gospel of Matthew in current study. Eerdmans. ISBN 978-0-8028-4673-0.
Senior, Donald (1996). What are they saying about Matthew?. PaulistPress. ISBN 978-0-8091-3624-7. http://books.google.com.au/books?id=xuyaPmvwnLEC&printsec=frontcover&dq=What+are+they+saying+about+Matthew?#v=onepage&q&f=false.
Stanton, Graham (1993). A gospel for a new people: studies in Matthew. Westminster John Knox Press. ISBN 978-0-664-25499-5. http://books.google.com/books?id=GytxXOIsF-0C&printsec=frontcover&dq=Stanton%2BA+Gospel+for+a+New+People.
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Van de Sandt, H.W.M.. "Introduction". http://books.google.com.au/books?id=cTE0FQtrphwC&printsec=frontcover&dq=Matthew+and+the+Didache#v=onepage&q&f=false. , in Van de Sandt, H.W.M, ed. (2005). Matthew and the Didache. Royal Van Gorcum&Fortress Press. ISBN 978-90-232-4077-8.
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External links [link]

Wikiversity has learning materials about Biblical Studies (NT) #The Gospels: The Life and Ministry of Jesus

Wikisource has original text related to this article:

Gospel of Matthew (KJV)

A list of online translations of the Gospel of Matthew: Matthew 1–28
Biblegateway.com (opens at Matt.1:1, NIV)
A textual commentary on the Gospel of Matthew Detailed text-critical discussion of the 300 most important variants of the Greek text (PDF, 438 pages).
Early Christian Writings Gospel of Matthew: introductions and e-texts.
"Gospel of St. Matthew" article in 1913 Catholic Encyclopedia
Matthew - King James Version

Gospel of Matthew Synoptic Gospel
Preceded by Old Testament Malachi Minor prophets	New Testament Books of the Bible	Succeeded by Gospel of Mark

Books of the Bible

Principal divisions

Old Testament
(Protocanon)

Deuterocanon
and Apocrypha

Catholic and Orthodox	Tobit Judith Additions to Esther 1 Maccabees 2 Maccabees Wisdom Sirach Baruch / Letter of Jeremiah Additions to Daniel Susanna Song of the Three Children Bel and the Dragon

Orthodox	1 Esdras 2 Esdras Prayer of Manasseh Psalm 151 3 Maccabees 4 Maccabees Odes

Ethiopian Orthodox	Enoch Jubilees 1, 2, and 3 Meqabyan Paralipomena of Jeremiah Broader canon

Syriac Christianity	Letter of Baruch

New Testament

Subdivisions

Chapters and verses
Pentateuch
Wisdom
Major / Minor prophets
Gospels
- synoptic
Epistles
- Pauline
- Johannine
- Pastoral
- General
Apocalyptic literature

Development

Manuscripts

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This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.

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Contents

Composition and setting [link]

Authorship and sources [link]

Setting: the community of the Gospel of Matthew [link]

Structure and content [link]

Structure [link]

Prologue: genealogy, nativity and infancy [link]

First narrative and discourse [link]

Second narrative and discourse [link]

Third narrative and discourse [link]

Fourth narrative and discourse [link]

Fifth narrative and discourse [link]

Conclusion: Passion, Resurrection and Great Commission [link]

Themes in Matthew [link]

Comparison with other writings [link]

In art [link]

See also [link]

References [link]

Bibliography [link]

External links [link]

http://wn.com/Gospel_of_Matthew

Related pages:

http://de.wn.com/Evangelium nach Matthäus

http://es.wn.com/Evangelio de Mateo

http://ru.wn.com/Евангелие от Матфея

http://cs.wn.com/Evangelium podle Matouše

http://pt.wn.com/Evangelho segundo Mateus

http://pl.wn.com/Ewangelia Mateusza

http://it.wn.com/Vangelo secondo Matteo

http://id.wn.com/Injil Matius

http://nl.wn.com/Evangelie volgens Matteüs

http://fr.wn.com/Évangile selon Matthieu