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Relevant bibliographies by topics / Matthew Gospel

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Academic literature on the topic 'Matthew Gospel'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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Journal articles on the topic "Matthew Gospel"

1

Viljoen, FP. "Matthew, the church and anti-Semitism." Verbum et Ecclesia 28, no. 2 (November 17, 2007): 698–718. http://dx.doi.org/10.4102/ve.v28i2.128.

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The use of the noun ekklesia forms a distinctive feature in Matthew’s Gospel. This term must have had a distinctive meaning for Matthew and his readers at the time he used it in his Gospel, though not as full blown as in the Pauline literature and later church history. At that stage the Matthean community considered itself outside the Jewish synagogues. This consideration can be noticed in the Matthean text, when reading the Matthean Jesus story as an “inclusive” story, including the story of the Matthean community. This story reveals a considerable portion of tension between the Matthean and Synagogue communities. An inattentive reading of this text has often unfairly led towards generalized Christian prejudice against all Jews. I argue that the conflict exposed in the text, must be read in context of the experiences of the Matthean community as to safeguard Christian from unjustified Anti-Semitism in general. Faith in or rejection of Jesus acts as dividing factor between the church and the synagogue, not ethnicity.

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Warner, Megan. "Uncertain Women: Sexual Irregularity and the Greater Righteousness in Matthew 1." Pacifica: Australasian Theological Studies 18, no. 1 (February 2005): 18–32. http://dx.doi.org/10.1177/1030570x0501800102.

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The identification of the concept of the “greater righteousness” as a central theme of Matthew's gospel provides a clue about the significance of the surprising inclusion of five women in the genealogy that opens the gospel. Matthew portrays Jesus' teaching about the greater righteousness as being concerned not with what the world sees and perceives, but with what God sees and wants. Accordingly, it is possible that a person may be tainted in the eyes of the world and yet demonstrate the greater righteousness. It is argued that in Matthew 1 Joseph's actions model and announce the theme of the greater righteousness for the remainder of the gospel. Further, it is argued that close consideration of the stories of the four Old Testament women mentioned in the genealogy in Matthew 1 reveals that each of the four women typifies the Matthean greater righteousness and that Mary, by analogy, is also portrayed in this way. These characters chosen to model the greater righteousness stand in antithesis to the characters chosen to model the “lesser” or “old” righteousness, the scribes and Pharisees.

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Pettem, Michael. "Luke's Great Omission and his View of the Law." New Testament Studies 42, no. 1 (January 1996): 35–54. http://dx.doi.org/10.1017/s0028688500017069.

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According to the most widely accepted theory, Luke and Matthew used the gospel of Mark as the main source for their own gospels. In so doing, Matthew reproduced almost all the contents of Mark; Luke however omitted one large block of Marcan material: Mark 6.45–8.26. Luke may have omitted this section because his copy of the gospel of Mark was lacking this section, or because, although he knew this material, he chose to omit it from his gospel.

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Hertig, Paul. "The Galilee Theme in Matthew: Transforming Mission through Marginality." Missiology: An International Review 25, no. 2 (April 1997): 155–63. http://dx.doi.org/10.1177/009182969702500203.

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Matthew introduces and concludes the ministry of Jesus in Galilee. This article interprets the term “Galilee” to signal a key missiological theme in the Gospel of Matthew, namely that God accepts the rejected ones of the world and commissions them as God's change agents in the world. Galilee, with its open relations to the wider world, portrays the inclusive nature of Jesus' mission and of Matthew's Gospel. Through the term “Galilee,” Matthew transforms marginality from a curse to a blessing and demonstrates that mission from the margins has the potential to transform the world.

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Damm, Alex. "Ornatus: An Application of Rhetoric to the Synoptic Problem." Novum Testamentum 45, no. 4 (2003): 338–64. http://dx.doi.org/10.1163/156853603322538749.

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AbstractIn this essay I shall consider ancient rhetoric as a means to suggest synoptic relationships. Focusing on the stylistic virtue of ornatus ("adornment"), I shall examine three triple tradition sentences in which the gospel of Mark employs a word used nowhere by the gospels of Luke or Matthew. Focusing on the relationship between Mark and the other gospels, I shall ask whether it is more likely that Mark adds the word to Matthew and/or Luke on the Two-Gospel Hypothesis, or whether Matthew and/or Luke delete it from Mark on the Two-Document Hypothesis. My study leads me to two conclusions. On grounds of ornatus, editing on either source hypothesis is plausible. But such editing on the Two-Document Hypothesis is more plausible, since Mark's addition of each word would entail the unlikely discovery of near-perfect or coincidentally co-ordinated literary patterns in Matthew and/or Luke.

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STRICKLAND, MICHAEL. "The Synoptic Problem in Sixteenth-Century Protestantism." Journal of Ecclesiastical History 67, no. 1 (December 18, 2015): 82–93. http://dx.doi.org/10.1017/s002204691500158x.

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This article examines early Protestant discussion of the historic puzzle in New Testament study known as the Synoptic Problem, which deals with the potential literary relationship between the Gospels of Matthew, Mark and Luke. The subject was addressed by John Calvin, pioneer Reformer, and by the early Lutheran Martin Chemnitz. Calvin made a puissant contribution by constructing the first three-column Gospel harmony. Chemnitz contributed nascent redaction-critical assessments of Matthew's use of Mark. Thus, far from simply being a concern to post-Enlightenment critics (as is often assumed), interest in the Gospel sources was present from the earliest days of the Reformation.

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BYRSKOG, SAMUEL. "A New Quest for the Sitz im Leben: Social Memory, the Jesus Tradition and the Gospel of Matthew." New Testament Studies 52, no. 3 (July 2006): 319–36. http://dx.doi.org/10.1017/s0028688506000178.

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The recent interest in social memory theories among NT scholars promises a new framework for the study of the social dynamics reflected in the Gospels. This essay employs Eviatar Zerubavel's ‘sociomental typography’ of the ‘sociobiographical memory’ in order to conceptualize the contours of the Sitz im Leben of the Gospel of Matthew. The perspective of social memory as described by Zerubavel reveals the mnemonic character of the Sitz im Leben and discloses how those participating in it related to and used the Gospel of Mark, identified with the scribal traits of the Matthean disciples, cherished Peter, and situated themselves in history.

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Campbell, Warren C. "The Residue of Matthean Polemics in the Ascension of Isaiah." New Testament Studies 66, no. 3 (June 5, 2020): 454–70. http://dx.doi.org/10.1017/s002868851900050x.

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This article explores the literary relationship between the Matthean tradition and the Ascension of Isaiah, a second-century pseudepigraphon detailing Isaiah's visions of the ‘Beloved’ and his polemical (and fatal) engagement with the ‘false prophet’ Belkira. While the lexical affiliation between these texts has been a point of interest, the discussion has oscillated between types of sources utilised, whether gospel material mutually shared with Matthew or Matthew itself. Though this paper details lexical contact, it pushes beyond philological similarity and posits narrative imitations as well as shared polemical strategies. The result is that Isaiah is more readily seen as a figure fashioned after the Matthean Jesus, and the ‘martyred prophet’ motif that ripples throughout the Gospel of Matthew as appropriated and narrativised by the Ascension of Isaiah for a second-century conflict over prophetic practices.

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Pentkovskaya, Tatiana. "The Fragments of Theophylact of Bulgaria’s Commentaries as a Part of the Synoptic Nomocanon of Metropolitan Daniel." Stephanos Peer reviewed multilanguage scientific journal 48, no. 4 (July 31, 2021): 92–99. http://dx.doi.org/10.24249/2309-9917-2021-48-4-92-99.

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The paper examines fragments of Theophylact of Bulgaria’s commentaries on the Gospel, which are part of the Synoptic Nomocanon of Metropolitan Daniel, compiled in the 1530s. It is established that the commentaries on the Gospel of Matthew are borrowed from the second, South Slavic in origin, translation of the Commentaries on the Gospel. Fragments of the commentaries on the Gospels of Luke and John are identified with the later versions of the oldest translation of the Commentaries on the Gospel.

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Saldarini, Anthony J. "Boundaries and Polemics in the Gospel of Matthew." Biblical Interpretation 3, no. 3 (1995): 239–65. http://dx.doi.org/10.1163/156851595x00131.

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AbstractThe question about whether the late first-century author of the Gospel of Matthew and his group of followers of Jesus were still within the Jewish community or were a community which had recently parted company with Judaism assumes the existence of a clearly defined Judaism and Christianity in the author's social setting and interprets the polemics as evidence for the separation. When Matthew's mode of speaking about the crowds, Israel and the Gentiles and his vituperative attacks upon Israel's leaders are analyzed sociologically, they suggest that he is a member of Israel who still hopes to influence his fellow Jews to accept Jesus and reject their traditional (mis)leaders. Matthew does not reject Israel or oppose Christianity to Judaism; he hopes to convince his fellow Jews to endorse a Jesus-centered Israel. Thus Matthew's group is better understood as a sect or deviant group still within the broader, varied and often ill-defined, Jewish community of the late first century.

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Dissertations / Theses on the topic "Matthew Gospel"

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Lawrence, Louise Joy. "Matthew: a literary ethnography : an anthropological reading of Matthew's constructed world." Thesis, University of Exeter, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391834.

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Anderson, Amy Sue. "Codex 1582 and Family 1 of the gospels : the Gospel of Matthew." Thesis, University of Birmingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248821.

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Fawley, William S. "Matthew 5:17 an interpretation /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Sim, David C. "Apocalyptic eschatology in the Gospel of Matthew /." Cambridge : Cambridge university press, 1996. http://catalogue.bnf.fr/ark:/12148/cb37645562b.

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Yoakum, Thomas G. "Servant discipleship in the gospel of Matthew." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Cousland, J. R. C. "The crowds in the Gospel of Matthew." Thesis, University of St Andrews, 1992. http://hdl.handle.net/10023/14106.

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Of the three major groups in Matthew's gospel, the disciples, the Jewish leaders and the crowds, it is the last of these, the crowds, which is most ambiguous. While the disposition of the disciples and the Jewish leaders toward Jesus is readily apparent, it is less so with the crowds. They have been characterized as ambivalent in their relationship to Jesus, and this ambivalence is borne out by the fact that some scholars have readily interpreted them in a negative light, others in a more positive light. As neither of these interpretations is especially compelling, the problem of the crowds has reached a critical impasse. It is the intention of this work to resolve this impasse, and explain the ambiguities of Matthew's portrayal, by offering a full-fledged examination of Matthew's understanding of the ὄχλοι. It begins by analyzing Matthew's use of the word ὄχλος, and determines that this word alone is used to refer to the crowds, and denotes a specific group. Matthew does rely on his sources for his portrayal of the crowds, but he has both clarified and stylized the portrayal. When Matthew's contradictory mission directives are analyzed, it emerges that the crowds are Jewish. After defining the crowds, it goes on to examine the crowds' actions and statements. It begins with a discussion of the crowds following of Jesus, and determines that the crowds follow Jesus not out of a "qualitative allegiance", but because they are needy. The crowds' astonishment in the face of Jesus' words and deeds does not indicate commitment on their part, but rather an incipient favourable response to Jesus. Their use of the title "Son of David" indicates a growing insight into Jesus' true nature, but one that ultimately fails to develop. Their designation of Jesus as "a prophet" indicates the inadequacy of their perceptions. It also adumbrates their final rejection of Jesus, a rejection which culminates in their joining with their leaders to accept responsibility for Jesus' death. The reproaches levelled against the crowds by Jesus in chapter 13 do not readily fit in with this portrayal of the crowds of Jesus' day, and are best seen as referring to the experience of Matthew's church. When the crowds are examined in the timeframe of Matthew's church, they are best regarded as Jews, and not members of Matthew's church. They are attracted to the church because of its authority to heal and forgive sins. They attach themselves to the community in large numbers, listen to the church's kerygma, but ultimately fall away when the church loses its thaumaturgic ability. Persecution by the Jewish leaders, particularly the Pharisees, may have provoked this crisis. After this, the crowds no longer heed the community's message, and appear to fall back under the sway of the Pharisees. Matthew's church reproaches the crowd for its obduracy, and embarks on its mission to all nations. The ambiguity in Matthew's depiction of the crowds is the result of two factors. In his portrayal of the crowds of Jesus' day, the ὄχλοι are used with two contradictory intentions in mind. On the one hand, they are used christologically to enhance the picture of Jesus, and to represent the side of Israel which welcomes its messiah. On the other hand, they are used apologetically, to show how Israel missed its messiah and ended up putting him to death. The second reason for the ambiguity of Matthew's account, is that the crowds sometimes, particularly in Matthew 13, represent the crowds of Matthew's day. This juxtaposition of the two temporal levels produces a refracted picture of the crowds, which also makes them appear ambiguous.

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Winchester, Christopher. "Thematic association in the Gospel of Matthew : situating exegesis in the Gospel of Matthew in its Second Temple context." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31561.

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This thesis situates Matthew's interpretation of the Hebrew Scriptures within a Jewish setting. I argue that Matthew uses a Jewish technique that I call 'thematic association'. The technique involves using scriptural quotations to point to themes in the quotations' original scriptural contexts. Evoking the themes facilitates implicit interpretations of the unquoted scriptural contexts. I begin by identifying examples of thematic association in the Dead Sea Scrolls to show how thematic association is used. This discussion not only illustrates the process of implied interpretation, but it also shows that thematic association was used by Jewish sources before the Gospel of Matthew. It is, of course, one matter to show a precedent, but another to demonstrate that Matthew actually uses the technique. To that end, I will attempt to show that Matthew's narrative exhibits the same technique. I argue that Matthew uses thematic association when quoting from the Hebrew Scriptures to point to themes in unquoted parts of the scriptures, implying that these themes are relevant to events during Jesus' life. I analyze Matthew's quotations of Isa 7:14, Mic 5:2, Hos 11:1, Jer 31:15, Deut 8:3, Isa 9:1-2, Isa 53:4, Isa 42:1-4, Ps 78, and Ps 22. Comparing themes in these quotations' contexts to themes in Matthew reveals Matthew's use of thematic association.

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Hedrick, Terry J. "Jesus as shepherd in the Gospel of Matthew." Thesis, Durham University, 2007. http://etheses.dur.ac.uk/2536/.

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The aim of this thesis is to demonstrate that Matthew and those who first received and transmitted Matthew's Gospel during the late first century believed that Jesus was the righteous and royal Shepherd-Messiah of Israel, the Son of David. Matthew also believed that Jesus was the true teacher and interpreter of the law who could give definitive leadership and guidance to Israel in the aftermath of the Jewish war. Matthew's Gospel was written sometime during the last quarter of the first century, during the formative period of early Judaism. In this context, Matthew presented Jesus as the defining figure for the future of Israel. Jesus, as the righteous royal shepherd, will provide the authoritative understanding of Judaism and her traditions. Jesus is the Messiah, the Son of David, and fulfils the promises of the Hebrew Scriptures. Therefore, as God's choice, he is the one to be turned to during this time of transition and change. As the Son of God and Messiah, he has been given God’s authority and is personally present with the community to give this guidance. One of the ways the evangelist demonstrates this is in his use of the shepherd metaphor in regard to Jesus. The ancient metaphor of shepherd was an image for leadership in the history of the tradition. The shepherd metaphor was often associated with the spiritual and national leaders in Israel, for example, Moses and David. According to Matthew qualities of this kind of shepherd leadership are now revealed in their fullness in Jesus, the Son of God. Jesus as Shepherd-Messiah is revealed both explicitly and implicitly in Matthew. He is revealed explicitly in the shepherd texts of Matthew and implicitly in the Gospel through the literary and typological correspondences in the history of Israel. The shepherd metaphor has a long history both inside and outside Israel’s tradition. Kings and rulers of many types were referred to as shepherds. In the thesis, the metaphor IS explored in the Ancient Near East generally, the biblical tradition, second Temple Judaism, the Dead Sea Scrolls and Philo. The shepherd metaphor was also used to describe evil, false or abusive rulers and leaders. In Israel's tradition this false shepherd metaphor became especially prominent in the exilic and post-exilic prophets. After the time of the exile, messianic hopes grew. The shepherd metaphor became associated with these messianic expectations. Other relevant texts from Rabbinic Judaism and Greco-Roman sources are also considered. In light of this social and historical background, the intertextual and narrative implications of Matthew's use of the shepherd motif will be investigated in relation to his christological concerns. Finally, the shepherd metaphor as it is applied to 'Jesus as shepherd' is thoroughly examined in regard to the Gospel of Matthew. It is the intention of this thesis therefore to make a contribution concerning Matthew's use of the shepherd metaphor in the wider context of Matthean Christology.

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Pennington, Jonathan T. "Heaven and earth in the Gospel of Matthew /." Leiden : Brill, 2007. http://catalogue.bnf.fr/ark:/12148/cb41168273q.

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Moss, Charlene McAfee. "The Zechariah tradition and the Gospel of Matthew /." Berlin : W. de Gruyter, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783110196955.

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Books on the topic "Matthew Gospel"

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The Gospel of Matthew. Wilmington, Del: M. Glazier, 1989.

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The Gospel of Matthew. Nashville: Abingdon Press, 1997.

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Tresmontant, Claude. The Gospel of Matthew. Front Royal, VA: Christendom Press, 1996.

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P, Sri Edward, ed. The Gospel of Matthew. Grand Rapids, MI: Baker Academic, 2010.

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The Gospel of Matthew. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 2007.

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Howard, George. Hebrew Gospel of Matthew. 2nd ed. Macon, Georgia: Mercia University press, 1995.

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Blackaby, Henry T. The Gospel of Matthew. Nashville, Tenn: Thomas Nelson, Inc., 2007.

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The Gospel of Matthew. Collegeville, Minn: Liturgical Press, 1991.

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Buchanan, George Wesley. The Gospel of Matthew. Lewiston, NY: Mellen Biblical Press, 1996.

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The Gospel of St. Matthew. Harmondsworth: Penguin, 1991.

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Book chapters on the topic "Matthew Gospel"

1

Duling, Dennis C. "The Gospel of Matthew." In The Blackwell Companion to the New Testament, 296–318. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444318937.ch18.

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Lawrence, L. J. "Reading Matthew’s Gospel with Deaf Culture." In Matthew, 155–72. Fortress Press, 2013. http://dx.doi.org/10.2307/j.ctt22nm72q.15.

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Christology, A. "The Theology of the Gospel." In St. Matthew. T&T Clark International, 2004. http://dx.doi.org/10.5040/9781472556424.0007.

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Keith, Chris. "The Competitive Textualization of the Synoptic Tradition." In The Gospel as Manuscript, 100–130. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199384372.003.0005.

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Chapter 4 traces instances where the Synoptic authors self-consciously draw attention to their tradition’s status as written in bids for authority, often in reference to prior Gospels that they consider inferior. An initial section introduces the terms “textual self-consciousness” and “competitive textualization.” Following this section, the chapter addresses moments in each of the Synoptic Gospels where the author or authors draw attention to their status as written tradition. For Mark, the chapter highlights Mark 13:14, though it also shows how Mark is aware of Jewish Scriptures and positions himself with reference to them. For Matthew, the chapter makes an original scholarly contribution by focusing upon Matthew 1:1’s reference to the Gospel as a biblos (“book”), which shows that what Mark considered a “gospel” Matthew considered a “book.” For Luke, the chapter focuses upon the Lukan prologue of Luke 1:1–4, and specifically Luke’s awareness that he is entering a market for Jesus books by writing his Gospel.

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Wainwright, Elaine M. "Reading the Gospel of Matthew Ecologically in Oceania." In Matthew, 255–70. Fortress Press, 2013. http://dx.doi.org/10.2307/j.ctt22nm72q.20.

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Beaton, Richard C. "How Matthew writes." In The Written Gospel, 116–34. Cambridge University Press, 2005. http://dx.doi.org/10.1017/cbo9780511614729.007.

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"The Plan and Characteristics of the Gospel." In St. Matthew. T&T Clark International, 2004. http://dx.doi.org/10.5040/9781472556424.0006.

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"The Gospel of Matthew." In The Gospel According to Sayyid Ahmad Khan (1817-1898), 37–66. BRILL, 2020. http://dx.doi.org/10.1163/9789004417724_003.

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"The Gospel of Matthew." In An Introduction to the New Testament and the Origins of Christianity, 177–98. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781316779361.012.

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"The Gospel of Matthew." In An Introduction to the New Testament and the Origins of Christianity, 174–94. Cambridge University Press, 2002. http://dx.doi.org/10.1017/cbo9780511801457.013.

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Conference papers on the topic "Matthew Gospel"

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Ostapczuk, Jerzy. "Text critic characteristic of the Church Slavonic translation of the Gospel text in Slavonic-Romanian early printed Tetraevangelion from 1551–1553." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.22.

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Text critical study of the early printed Cyrillic Tetraevangelions made it possible to divide these Gospel books into several textological groups. One of them, to which eleven Middle-Bulgarian and Serbian editions from XVIth c. belong, was also divided into two textual subgroups: Gospel of hieromonk Macarie (1512) and Gospel of deacon Coresi (1562). The goal of presentation is text critic analysis of the Church-Slavonic translation of the Gospel preserved in Slavonic-Romanian Early printed Tetraevangelion issued 1551–53 by Philip the Moldavian in Brașov. In the study, based on the three fragments from the Gos-pel of Matthew (3,17 – 8,21,13,44 – 15,11 and 26,1 – 27,61), all early printed Cyrillic Tetraevangelions issued Middle-Bulgarian, Serbian and East-Slavonic redactions from XVIthc. will be explored.

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