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Journal articles on the topic 'Matthew Gospel'

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Published: 4 June 2021

Last updated: 4 February 2022

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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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Horbury, William. "Hebrew Gospel of Matthew." Journal of Jewish Studies 47, no. 2 (October 1, 1996): 382–84. http://dx.doi.org/10.18647/1925/jjs-1996.

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12

Kingsbury, Jack Dean. "The Rhetoric of Comprehension in the Gospel of Matthew." New Testament Studies 41, no. 3 (July 1995): 358–77. http://dx.doi.org/10.1017/s0028688500021536.

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To date, narrative critics have only begun to address the familiar question of what the theology – or better, the ‘theological point of view’ – of the respective canonical Gospels is. To remind ourselves, the theological point of view of a Gospel is the peculiar understanding of faith and life that governs its narrative world. Typically, the implied authors of the Gospels do not ‘tell’ their readers or hearers what their theological points of view are; instead, they ‘show’ their readers what they are through their respective descriptions of the settings, characters, and events found within their Gospels.

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13

Shedinger, Robert F. "The Textual Relationship between45and Shem-Tob's Hebrew Matthew." New Testament Studies 43, no. 1 (January 1997): 58–71. http://dx.doi.org/10.1017/s0028688500022499.

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In 1987, George Howard published the text of a Hebrew Gospel of Matthew contained in a fourteenth-century Jewish polemical treatise entitledEvan Bohanauthored by Shem-Tob ben-Isaac ben-Shaprut. In his analysis of Shem-Tob's Hebrew Matthew, Howard demonstrates convincingly that the Shem-Tob text should not be considered a fourteenth-century back-translation from Greek or Latin traditions, but concludes that within the Shem-Tob text of Matthew is contained an ancient Hebrew substratum which dates back to early times, and indeed, represents an original composition in Hebrew of Matthew's Gospel. In a subsequent study, Howard compared the text of Shem-Tob against that of Codex Sinaiticus, finding five readings that Shem-Tob shares with only Sinaiticus and four more that are shared with Sinaiticus and a few other minor witnesses, strongly suggesting that Shem-Tob does indeed contain ancient readings. Using a similar methodology, this article will explore the textual relationship between Shem-Tob's Hebrew Matthew and the third-century papyrus45.

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14

Kirk, Alan. "Examining Priorities: Another Look at the Gospel of Peter's Relationship to the New Testament Gospels." New Testament Studies 40, no. 4 (October 1994): 572–95. http://dx.doi.org/10.1017/s0028688500024000.

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Ever since a fragment of the Gospel of Peter was discovered at Akhmîm in 1886–7, and published in 1892, scholarship has been divided over its relationship to the New Testament gospels. In 1892 J. Armitage Robinson argued that the gospel was a tendentious appropriation of canonical material which contained no traces of a primitive Urevangelium. In 1893 Adolf von Harnack argued tentatively for its independence from the canonical gospels, while Theodore Zahn argued for a late date and complete dependence upon the four gospels. In the flurry of articles and monographs which followed, scholars aligned themselves with one or the other of these two positions, depending upon whether they viewed the new gospel's similarities with, or divergences from, the New Testament gospels as being more decisive. Since both striking similarities and striking divergences appear throughout the Gospel of Peter, a stalemate was soon reached, and scholarly interest in the question declined. In the late 1920s Gardner-Smith could write that ‘interest in the discovery has waned’, and Léon Vaganay that ‘a virtual silence has fallen upon the journals’. In his commentary Vaganay attempted to settle the argument in favour of the Gospel of Peter's dependence. Using literary criticism he showed how the material in the gospel could be seen as a free literary re-working of the texts of Matthew, Mark, Luke, and John, a re-working driven by sectarian and apologetic interests, as well as by the personal predilections of its author.

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15

Schaser, Nicholas J. "Israel and the Individual in Matthew and Midrash: Reassessing “True Israel”." Religions 12, no. 6 (June 9, 2021): 425. http://dx.doi.org/10.3390/rel12060425.

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Since the Holocaust, New Testament scholarship has become increasingly sensitive to issues of Christian anti-Judaism. While many Matthean specialists have acknowledged the problems with polemical interpretations of the Gospel, the idea that Matthew presents Jesus and/or the church is the “true Israel” continues to enjoy broad acceptance. The scholarly conflation of Jesus and Israel recycles the Christian polemic against a comparatively inauthentic or inadequate Judaism. This article argues that Matthew does not present Jesus or his church as the true Israel, and that the Jesus-as-Israel interpretation could be refined by comparing the Gospel with later rabbinic discussion that connects Israel with biblical individuals. Genesis Rabbah 40:6 juxtaposes verses about Abraham and Israel to reveal a comprehensive scriptural relationship between the nation and the patriarch without devaluing either party. The rabbis’ theological thesis is predicated on both similarity and separation between Abraham and his offspring. Insofar as both Matthew and Midrash present similar biblical content and exegesis, a comparative analysis can provide Gospel commentators with a view of the Jesus-Israel paradigm that avoids the Christianization of “true Israel.”

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16

Zuurmond, Rochus. "The Textual Background of the Gospel of Matthew in Ge‘ez." Aethiopica 4 (June 30, 2013): 32–41. http://dx.doi.org/10.15460/aethiopica.4.1.489.

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The Gospel of Matthew in Ge‘ez has been handed down in two ancient Versions: A-text and B-text. The A-text is the earlier one, translated from the Greek and completed not later than the 6th century. It is a very ‘free’ translation, adapting the text not only to a Semitic vernacular but also to a new cultural background. The Vorlage of the A-text was rather close to the Byzantine type of text, but it has more readings in common with Greek manuscripts such as ﬡ, W and B, than those commonly understood as ‘Byzantine.’ The B-text, although strongly influenced by the A-text, removes practically all translational liberties of the A-text. It contains readings that seem to have originated from Syriac or Coptic Gospels and therefore is probably a medieval revision of the A-text on the basis of Arabic Gospels. Existing European editions of the Gospel of Matthew by and large exhibit a B-text.

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17

Powell, Mark Allan. "The Plot and Subplots of Matthew's Gospel." New Testament Studies 38, no. 2 (April 1992): 187–204. http://dx.doi.org/10.1017/s0028688500019858.

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Narrative criticism has called our attention to the fact that the Gospels have plots. Still, the actual work of describing the plots of our various Gospels has only just begun. This article intends to further that project with regard to the Gospel of Matthew. It will review and critique work that has been done so far and will then offer a more precise formulation than has been proposed previously.

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18

Daliman, Muner, and Hana Suparti. "Revealing the Secret of the Kingdom of Heaven in the Gospel of Matthew Chapter 13." European Journal of Theology and Philosophy 1, no. 3 (June 16, 2021): 9–14. http://dx.doi.org/10.24018/theology.2021.1.3.17.

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The God of biblical revelation is present everywhere in the Gospel according to Matthew, but often in a self-effacing way, receding behind Jesus, Emmanuel, God-with-us. God's presence is veiled by divine passives, hidden behind the reverent circumlocution “heavens.” The parable of the Kingdom of Heaven and the Kingdom of God is widely stated in our Gospel of Matthew. Many scholars claim that the Gospel of Matthew reveals more about Jesus as a powerful King.

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19

Downing, F. Gerald. "A Paradigm Perplex: Luke, Matthew and Mark." New Testament Studies 38, no. 1 (January 1992): 15–36. http://dx.doi.org/10.1017/s0028688500023055.

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In their recent survey of the synoptic problem E. P. Sanders and M. Davies argue that a complicated solution must be held to be the most likely, and conclude,Mark probably did sometimes conflate material which came separately to Matthew and Luke (so the Griesbach hypothesis), and Matthew probably did conflate material which came separately to Mark and Luke (the twosource hypothesis). Thus we think that Luke knew Matthew (so Goulder, the Griesbachians and others) and that both Luke and Matthew were the original authors of some of their sayings material (so especially Goulder). Following Boismard, we think it likely that one or more of the gospels existed in more than one edition, and that the gospels as we have them may have been dependent on more than one proto- or intermediate gospel.

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20

Leushuis, Reinier. "Speaking the Gospel." Erasmus Studies 36, no. 2 (2016): 163–85. http://dx.doi.org/10.1163/18749275-03602007.

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In his Paraphrases on the synoptic gospels, Erasmus stages the voice of the evangelist speaking in the first-person singular to address the reader in the second-person singular. Such a marked interlocutorial setting is absent in Scripture, with the exception of Luke’s brief address to a certain Theophilus. More than a strategy to forestall criticisms directed at the author of the paraphrase, this direct engagement between biblical author and reader reveals a deeper concern for the transfer of gospel faith and gospel philosophy to the minds of his contemporaries. This essay examines the ways in which the evangelist’s voice engages the implied reader in the Paraphrases on Matthew, Luke, and most notably Mark. It focuses on the reliability (fides) of narration and narrator, the emotional, sensory, and homiletic engagement between speaking voice and reader, and the role of drama and performative elements. The paraphrastic staging of the evangelist’s voice reflects each gospel’s unique challenge in conveying Philosophia Christi to the reader and in the Paraphrase on Mark illustrates in particular the literary dimension of reader-oriented imitatio.

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21

Joosten, Jan. "The Text of Matthew 13. 21a and Parallels in the Syriac Tradition." New Testament Studies 37, no. 1 (January 1991): 153–59. http://dx.doi.org/10.1017/s0028688500015393.

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Christian Orientalists have always been fascinated by the fact that the Greek text of the canonical Gospels is in some way secondary to a Semitic tradition. Indeed, even if we accept that all four Gospels were written in Greek, we must allow, somewhere in the chain of tradition from the teaching of Jesus to the Gospel-writers, for a transition from Aramaic to Greek. Consequently, a fruitful exegetical approach to the Gospel text has been the attempt to go beyond the Greek text-form to the more original Aramaic wording and to understand this wording in its proper setting in Palestinian Judaism of the 1st century AD. Several methods have been applied within this approach. G. Dalman championed the retroversion of significant New Testament terms into Palestinian Jewish Aramaic (and Hebrew), and investigated the use of the retroverted terms in Jewish texts of the first centuries. J. Wellhausen, and others, searched for anomalies in the Greek Gospel-text which might be explained as mistaken translations of Aramaic expressions. The history of research on this question up to 1946 is discussed and evaluated by M. Black in his Aramaic Approach to the Gospels.

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22

Ukeachusim, Chidinma Precious, Ezichi A. Ituma, and Favour C. Uroko. "Understanding Compassion in the Gospel of Matthew (Matthew 14:13–21)." Theology Today 77, no. 4 (January 2021): 372–92. http://dx.doi.org/10.1177/0040573620956712.

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The compassionate-love Jesus feels moves him to solve the problems of the suffering. Hence, everything Jesus thought, said, or did in his mission to salvage humankind was motivated by compassionate love. Jesus demonstrated that his mission-mandate should be done on the platform of genuine compassionate love. That is why, in the gospels, he was described as always being moved by compassion. Jesus demonstrated that his followers are to carry on the mission-mandate of the church in compassionate love. But in this era, the church has undergone a paradigm shift from this model of Jesus’ compassion. The problem of the church being less compassionate is hindering the contemporary church from achieving mission-desired goals. Consequently, this article studies the concept of compassion as an underlying theme in the gospel of Matthew and its implications for the mission-mandate of the church in Nigeria. Through the application of the redaction-criticism method of doing biblical exegesis, the study found that the church in Nigeria lacks the model of compassion which Jesus exemplified.

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23

Smith, Christopher R. "Literary Evidences of a Fivefold Structure in the Gospel of Matthew." New Testament Studies 43, no. 4 (October 1997): 540–51. http://dx.doi.org/10.1017/s0028688500023377.

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The current shift in emphasis in gospel studies from redaction criticism to literary criticism has called into question a longstanding belief about the structure of Matthew's gospel. Mark Allan Powell has described this shift and its effects succinctly in a recent article. Redaction criticism, he writes, has operated with premises which imply that ‘the changes an evangelist makes in the organization of source materials are especially significant for the determination of structure’. Redaction critics, therefore, having observed that ‘Matthew has added a large quantity of discourse material to what was taken over from Mark and has organized this material into five great blocks’, have favoured structural outlines that ‘organize the Gospel around these five prominent blocks of discourse’.1

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24

Pietrzak, Jacek. "H. Daniel Zacharias, Matthew’s Presentation of the Son of David: Davidic Tradition and Typology in the Gospel of Matthew (T&T Clark Biblical Studies; London – New York: Clark 2017)." Biblical Annals 10, no. 1 (January 8, 2020): 149–53. http://dx.doi.org/10.31743/biban.5057.

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Book Review: H. Daniel Zacharias, Matthew’s Presentation of the Son of David : Davidic Tradition and Typology in the Gospel of Matthew (T&T Clark Biblical Studies; London – New York: Clark 2017). Pp. xi + 224. $ 108. Hardback. ISBN 978-0-56767-077-9

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25

Glover, Richard. "Patristic Quotations and Gospel Sources." New Testament Studies 31, no. 2 (April 1985): 234–51. http://dx.doi.org/10.1017/s0028688500014661.

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Years of research on the sources of the gospels of Matthew and Luke led long since to three conclusions which many of us still find valid, first, that both these authors used our gospel of Mark; second, that they both used another source, commonly called Q; third, that each also used a source unknown to the other, and these two sources have been named M and L respectively. But about the nature of Q, M and L there are plenty of unanswered questions - such as, were they single sources or does each name cover several sources which we cannot easily disentangle from one another? Were they written or oral? How accurately do Matthew and Luke, who abbreviate Mark, quote their other sources? The language of Q was Aramaic; was the same true of other sources?

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26

Sim, David C. "Matthew's Use of Mark: Did Matthew Intend to Supplement or to Replace His Primary Source?" New Testament Studies 57, no. 2 (March 4, 2011): 176–92. http://dx.doi.org/10.1017/s0028688510000366.

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Most scholars acknowledge Matthew's debt to Mark in the composition of his own Gospel, and they are fully aware of his extensive redaction and expansion of this major source. Yet few scholars pose what is an obvious question that arises from these points: What was Matthew's intention for Mark once he had composed and circulated his own revised and enlarged account of Jesus' mission? Did he intend to supplement Mark, in which case he wished his readers to continue to consult Mark as well as his own narrative, or was it his intention to replace the earlier Gospel? It is argued in this study that the evidence suggests that Matthew viewed Mark as seriously flawed, and that he wrote his own Gospel to replace the inadequate Marcan account.

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27

Müller, Mogens. "Bundesideologie im Matthäusevangelium. Die Vorstellung vom neuen Bund als Grundlage der matthäischen Gesetzesverkündigung." New Testament Studies 58, no. 1 (December 2, 2011): 23–42. http://dx.doi.org/10.1017/s0028688511000282.

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The prophetic concept of a new covenant appears to be the key to the question of how the Gospel of Matthew depicts the life of believers in obedience to the commandments of God. This is made possible by the fact that God forgives all sins and puts his Spirit in the hearts of people, so that they are enabled to fulfil his will. Even though the new covenant is hardly mentioned in Matthew's Gospel, that is because it is written to a community of baptized believers in which the new covenant is presupposed as the foundation of their Christian life. The essential obligation also to forgive others is stressed in 6.14–15 and in the parable of the unforgiving servant (18.23–35), and the necessity of heart-transformation can be seen besides in the Matthean use of the metaphor of the heart.

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28

Staalduine-Sulman, Eveline van. "Agricultural Imagery in Targum Jonathan and Matthew." Aramaic Studies 11, no. 2 (2013): 211–24. http://dx.doi.org/10.1163/17455227-13110208.

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‭To explore the question of whether TgJon might function as background to NT texts I compare TgJon and the gospel according to Matthew. I restrict this research to agricultural imagery, because the Targum is famous for its explanation of metaphors and similes, and because much imagery in Matthew has an agricultural background. It appears that in some cases it is interesting and helpful to consult the Targumic version of the Hebrew Bible. Targumic explanation of imagery is close to that of Matthew’s, although one must be aware of the differences.‬

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29

Feldt, Laura. "Ancient Wilderness Mythologies—The Case of Space and Religious Identity Formation in the Gospel of Matthew." Archiv für Religionsgeschichte 16, no. 1 (November 13, 2015): 163–92. http://dx.doi.org/10.1515/arege-2014-0010.

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Abstract This article discusses the nexus of religion and wilderness by analyzing the reception and transformation of wilderness mythology from The Hebrew Bible in early Christian literature. It focuses on the impact of the Torah wilderness space on religious identity formation in the gospel of Matthew. Drawing on theories of social space and narrativity, the article compares the Torah wilderness space with that of Matthew and argues that wilderness mythology is of central importance for how the gospel of Matthew becomes effective as a religious text, which strives to form religious identity and practice.

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30

Goulder, Michael. "Two Significant Minor Agreements (Mat. 4:13 Par.; Mat. 26:67-68 Par.)." Novum Testamentum 45, no. 4 (2003): 365–73. http://dx.doi.org/10.1163/156853603322538758.

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AbstractThree of our oldest witnesses, Origen and P70 from the third century, and Eusebius from the fourth, read Nαζαρα at Mat. 2:23, and this should be accepted as the original, as at 4:13. Matthew is probably inferring the form from his (amended) citation of Jg. 13:5,7, Nαζωραîoζ εσται, on analogy with Ioυoυδαîoζ Ioυδα. So Nαζαρα is Matthaean, and Luke's use of the Matthaean form at Lk. 4:16 is an indication that he knows Matthew's Gospel. At 26:67-68 Matthew has divided the mockers into two groups. The first spit in Jesus' face, and punch it, and the evangelist therefore suppresses Mark's blindfolding, which would protect Jesus. The second group belabour Jesus with sticks from around and behind; as he cannot see them, the "Prophesy!" taunt is transferred to them, with its explanatory, "Who is it who smote you?" Luke has the same addition of five words in the same order, including a hapax. It is difficult to resist the conclusion here that Luke knew Matthew's Gospel.

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31

Yang, Yong-Eui. "Torah in the Gospel of Matthew." Canon&Culture 5, no. 1 (April 30, 2011): 37–79. http://dx.doi.org/10.31280/cc.2011.04.5.1.37.

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32

Luz, Ulrich. "Intertexts in the Gospel of Matthew." Harvard Theological Review 97, no. 2 (April 2004): 119–37. http://dx.doi.org/10.1017/s001781600400063x.

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33

Carter, Warren. "Book Review: The Gospel of Matthew." Interpretation: A Journal of Bible and Theology 57, no. 3 (July 2003): 322. http://dx.doi.org/10.1177/002096430005700318.

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Byrne, Brendan. "Book Review: The Gospel of Matthew." Pacifica: Australasian Theological Studies 16, no. 3 (October 2003): 322–23. http://dx.doi.org/10.1177/1030570x0301600308.

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Brewer, Douglas F. "The ‘Matthew’ Effect: The Gospel Truth." Physics Today 44, no. 10 (October 1991): 154. http://dx.doi.org/10.1063/1.2810312.

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Muddiman, John. "Book Review: Matthew: The Teacher's Gospel." Theology 88, no. 722 (March 1985): 142–43. http://dx.doi.org/10.1177/0040571x8508800216.

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Frolov, Dmitry, and Sofia Moiseeva. "Stone in the Gospel of Matthew." St.Tikhons' University Review. Series III. Philology 49, no. 4 (December 31, 2016): 96–116. http://dx.doi.org/10.15382/sturiii201649.96-116.

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Crook, Zeba A. "The Gospel of Matthew ? John Nolland." Religious Studies Review 32, no. 4 (October 2006): 258. http://dx.doi.org/10.1111/j.1748-0922.2006.00116_1.x.

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Middleton, Paul. "Book Review: A Commentary on Matthew; The Gospel of Matthew." Expository Times 116, no. 1 (October 2004): 31. http://dx.doi.org/10.1177/001452460411600111.

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Jones, Ivor H. "Book Review: Matthew: A Commentary on the Gospel of Matthew." Expository Times 111, no. 8 (May 2000): 275. http://dx.doi.org/10.1177/001452460011100813.

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Petersen, William L. "TheVorlageof Shem-Tob's ‘Hebrew Matthew’." New Testament Studies 44, no. 4 (October 1998): 490–512. http://dx.doi.org/10.1017/s0028688500016696.

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Responding to assertions and evidence in a 1997New Testament Studiesarticle by R. F. Shedinger (and to George Howard, the editor of the text in question), this article demonstrates with fourteen textual examples and circumstantial evidence (Isaac Velasquez's Arabic gospel translation) that the Hebrew Matthew contained in Shem-Tob'sEven Bohan(1) is part of the western harmonized gospel tradition, (2) is especially, often uniquely, related to the traditions which lie behind the Middle Dutch Liège Harmony, and (3) is translated from a medieval LatinVorlage. In no way is it (paceShedinger) related to45or (paceHoward) pre-Johannine.

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Thellman, Gregory S. "The narrative-theological function of Matthew's baptism command (Matthew 28:19b)." Anafora 6, no. 1 (2019): 81–106. http://dx.doi.org/10.29162/anafora.v6i1.2.

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The triadic name given in the baptism command of Matthew 28:19b has often been considered awkward in its context and perhaps anachronistic in light of later Christian Trinitarian doctrine. This article argues that Matthew 28:19b is rather a fitting climactic conclusion to a narrative-theological motif throughout Matthew’s Gospel where triadic or at least dyadic language is employed within revelatory contexts that affirm Jesus’ divine sonship and messianic mission: either in small apocalypses or within apocalyptic discourse. This argument finds its crux in the baptism of Jesus itself (3:13–17) which is presented as an apocalypse in which the heavenly fatherly voice reveals the identity of the Son and anoints him with his Spirit, with the stated goal of “fulfilling all righteousness.” The revelation is presented by Matthew so that it is directed to the public within the narrative and implicitly to the reader disciple. The baptism revelation is then closely associated both with the lengthy citation of Isaiah 42:1–4 in Matthew 12:18–21, another triadic text, and with the visionary transfiguration account (17:1–8). Other passages are analyzed in order to trace the pattern throughout the Gospel. In the resurrection narrative (28:1–20) it is demonstrated that the resurrected Jesus is portrayed as a now heavenly, yet still embodied, revealer who is worshipped such that the Great Commission passage (28:16–20) is presented as a divine revelation. Within this “ultimate apocalypse” the risen Jesus commands his followers to make disciples of the nations by teaching and baptizing in the triadic name. The baptism command, in light of the triadic motif throughout the Gospel has the rhetorical effect of inviting Matthew’s reader-listener disciples to identify with Jesus in his own triadic baptism such that they too have an affirmed filial relationship with God and receive the anointing of the Holy Spirit to continue and extend Jesus’ messianic mission into the world under his universal authority and with his promised presence.

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Bates, Clark. "The Paradox of the Easy Yoke: A Survey of χρηστός in Greek Literature and the Interpretational Implications for Matthew 11:30." Expository Times 131, no. 1 (May 17, 2019): 9–19. http://dx.doi.org/10.1177/0014524619848653.

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Matthew 11:30 could easily be considered one of the most recognizable passages of the New Testament. Many find comfort and fortitude in the words of Jesus, and warm to the idea that his ‘yoke’; is ‘easy’ and ‘burden’, ‘light’. However recognized and familiar this passage may be, it has not gone unnoticed throughout scholarship as a persistent word study in need of incessant explanation. While copious amounts of ink have been spilt discussing the nature of the ‘yoke’ in Matthew 11:30, it is the position of this article that the author of Matthew, had no intention of creating such a mystery. Rather, that the emphasis is to be found in the nature of the yoke itself and the attributive use of χρηστός in Greco-Roman literature, including that of the Greek Old Testament, and the writings of the first-century Christians. This article seeks to demonstrate that the use of χρηστός in the Matthean Gospel does not mean ‘easy’ by English standards, nor was this what the audience of this Gospel would have taken it to mean, given the common use of the term. This is accomplished through an engagement of the text and message of Matthew, followed by an examination of the word’s use in Classical Greek compositions and the Apostolic Fathers, as well as its use in the LXX and the New Testament.

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Van Aarde, A. G. "Jesus - Kind van God, Vaderloos in Galilea." Verbum et Ecclesia 22, no. 2 (August 11, 2001): 401–17. http://dx.doi.org/10.4102/ve.v22i2.662.

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This article consists of four sections. Firstly, it reflects on the public debate regarding Jesus' alleged illegitimacy. The article argues that illegitimacy here refers to fatherlessness. Secondly, Joseph is focused on. According to New Testament writings of the latter part of the first century, Joseph is either Jesus' biological father (John's gospel) or the person who adopted him as son (the gospels of Matthew and Luke). Thirdly, Joseph as a legendary literary model is discussed (in the Old Testament, intertestamentary literature, the New Testament, writings of the Church Fathers and the dogtrines of the Orthodox Church). Fourthly, the articles sketches a picture of a fatherless Jesus based on evidence from the earliest intracanonical writings (the Sayings Gospel Q, traditions in the Gospel of Thomas, Paul's letters and the Gospel of Mark). Joseph does not appear in these writings. The article concludes with a reflection on the relevance of fatherlessness for today.

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T, Arokiyathas. "Theories and Principles of Theology in the Sermon on the Mount Teaching of Jesus." International Research Journal of Tamil 3, S-2 (April 30, 2021): 130–34. http://dx.doi.org/10.34256/irjt21s226.

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The Bible is a good teaching and ethics. The first book of the New Testament is the Gospel of Matthew. The most famous of the teachings of Jesus Christ is the Sermon on the Mount teaching. The purpose of this article is to highlight the theological principles found in the Sermon on the Mount and explain with evidence that the theological elements are found in the Gospel of Matthew for the development of society.

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Furlong, Dean. "Theodore of Mopsuestia: New Evidence for the Proposed Papian Fragment in Hist. eccl. 3.24.5-13." Journal for the Study of the New Testament 39, no. 2 (November 1, 2016): 209–29. http://dx.doi.org/10.1177/0142064x16675269.

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Eusebius records Papias on the origins of the Gospels of Matthew and Mark but provides nothing comparable on John’s gospel, leading some scholars to conclude that Papias was silent concerning it. Others, however, suggest that Eusebius knew of Papias’s account of John’s gospel and chose not to record it. Charles Hill has argued at length that an unattributed passage in Eusebius’s Church History preserves the substance of Papias’s comments on John’s gospel. Richard Bauckham has raised objections to Hill’s hypothesis, arguing that while the problem of ‘order’ (τάξις) is common to Papias and the unattributed fragment, the solutions given by each are quite different. This study will provide a fresh analysis of the question, and will suggest new evidence in favour of Hill’s hypothesis from the writings of Theodore of Mopsuestia.

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Brooke, George J. "Comparing Matthew and Luke in the Light of Second Temple Jewish Literature." Journal for the Study of the New Testament 41, no. 1 (August 28, 2018): 44–57. http://dx.doi.org/10.1177/0142064x18788976.

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This article argues that Luke provides a framework for his gospel narrative about Jesus that is based on the institution of the Temple but that the narrative as a whole is filled with instability marked by features of inclusiveness, whereas Matthew provides a framework of hope in the fulfilment of prophetic texts but that the central gospel narrative as a whole is marked by a restricted and restricting structure based on the Torah. As such the two gospels variously play with features of Jewish societal self-understanding that are also, at least partially, represented in 1 and 2 Maccabees, or in the sectarian scrolls found in the Qumran caves. The insights of C. Lévi-Strauss, as recently adapted for reading narratives by J.W. Rogerson, are used as the basis of a reading strategy.

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Duffield, Ian K. "Difficult texts: Matthew 28.19–20." Theology 120, no. 2 (February 23, 2017): 108–11. http://dx.doi.org/10.1177/0040571x16676673.

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Have these two famous verses had too much weight placed upon them? The conclusion to Matthew’s Gospel is used to justify and mandate a vast range of missionary activity, but is this justified by the text? Can it bear the load? A close reading of verses 19–20 suggest that they make sense within Matthew’s Gospel and have a rather different meaning from the popular resort to them as ‘The Great Commission’. The interpretation offered here problematizes totemic ways of reading these verses by seeking to understand them in the light Matthew’s presentation of Jesus and his way as particularly expressed in the Sermon on the Mount.

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MÜLLER, MOGENS. "THE THEOLOGICAL INTERPRETATION OF THE FIGURE OF JESUS IN THE GOSPEL OF MATTHEW: SOME PRINCIPAL FEATURES IN MATTHEAN CHRISTOLOGY." New Testament Studies 45, no. 2 (March 1999): 157–73. http://dx.doi.org/10.1017/s002868859800157x.

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In the wake of redaction-criticism it has become customary to treat the evangelists as theologians. This study is an attempt to elucidate how the Gospel of Matthew defines the impact of Jesus on salvation in a reinterpretation of tradition. Following a new trend in christological studies, emphasis has been laid not so much on the different christological titles as on the way the Jesus story is told as articulating the writer's christology. A special trait in Matthew is its meeknes Christology, and great importance is also given to Jesus as the Teacher par excellence. God being the real actor in the gospel story, the Christology of Matthew turns out to be theology in the sense of soteriology.

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Kingsbury, Jack Dean. "Reflections on ‘the Reader’ of Matthew's Gospel." New Testament Studies 34, no. 3 (July 1988): 442–60. http://dx.doi.org/10.1017/s0028688500020208.

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Since World War II, the chief method by which scholars have studied the Gospels has been redaction criticism. More recently, however, literary, or narrative, criticism has also been on the rise. If one analyzes these methods, one quickly discovers that peculiar to each is a ‘model of readership’ that dictates who the ‘primary reader’ (reader or hearer of first reception) of a Gospel is and how he or she relates to the materials being presented in the Gospel. The purpose of this article is multiple: to point out who the primary reader in each of these methods is conceived to be; to take note of the role the primary reader is thought to play in the reading process; and, perhaps most importantly, to assess the adequacy of the model of readership that characterizes each method. To give the discussion focus, I shall restrict scrutiny to the Gospel according to Matthew.

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