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Although recent discussions on Matthew have emphasized the document's setting within Judaism, these studies have not analyzed how the Jewish figure of John the Baptist functions within this setting. Brian Dennert steps into this gap, arguing that Matthew presents Jesus to be the continuation and culmination of John's ministry in order to strengthen the claims of Matthew's group and to vilify the opponents of his group. By doing this he encourages Jews yet to align with Matthew's group (particularly those who esteem the Baptist) and to gravitate away from its opponents. The author examines texts roughly contemporaneous with Matthew which reveal respect given to John the Baptist at the time of Matthew's composition. The examination of Matthew shows that the first Evangelist more closely connects the Baptist to Jesus while highlighting his rejection by Jewish authorities.
The publication of the King James version of the Bible, translated between 1603 and 1611, coincided with an extraordinary flowering of English literature and is universally acknowledged as the greatest influence on English-language literature in history. Now, world-class literary writers introduce the book of the King James Bible in a series of beautifully designed, small-format volumes. The introducers' passionate, provocative, and personal engagements with the spirituality and the language of the text make the Bible come alive as a stunning work of literature and remind us of its overwhelming contemporary relevance.
From ancient times the Gospel of Matthew has been regarded as the "church Gospel" its aims are preeminently catechetical, pastoral, and missionary. But recent research raises many questionsregarding Matthew's creation, theological intentions, and shapingfor the circle of its first recipients. This highly original commentary by Rudolf Schnackenburgfollows Matthew chapter by chapter and verse by verse, carefullyexplaining and interpreting the text against both its primitive andcurrent horizons. Schnackenburg sees Matthew's purpose as simply"the proclamation of Christian salvation". His commentary givesextra attention to the great discourses of Jesus found in Matthew (such as the Sermon on the Mount), showing how Jesus' wordsand works have special currency for the self-understanding of thechurch and for the task of Christian living today. Written by a master exegete with a pastor's sensitivity, thiscommentary will fast become a classic study of Matthew's Gospel.
Matthew wrote his Gospel from his perspective as a Jew. It is with sensitivity to this perspective that Father Harrington undertakes this commentary on the Gospel of Matthew. After an introduction, he provides a literal translation of each section in Matthew's Gospel and explains the textual problems, philological difficulties, and other matters in the notes. He then presents a literary analysis of each text (content, form, use of sources, structure), examines the text against its Jewish background, situates it in the context of Matthew's debate with other first-century Jews, and reflects on its significance for Christian theology and Christian-Jewish relations. Bibliographies direct the reader to other important modern studies.
Having devoted the past ten years of his life to research for this major new work, John Nolland gives us a commentary on the Gospel of Matthew that engages with a notable range of Matthean scholarship and offers fresh interpretations of the dominant Gospel in the history of the church. Without neglecting the Gospel's sources or historical background, Nolland places his central focus on the content and method of Matthew's story. His work explores Matthew's narrative technique and the inner logic of the unfolding text, giving full weight to the Jewish character of the book and its differences from Mark's presentation of parallel material. While finding it unlikely that the apostle Matthew himself composed the book, Nolland does argue that Matthew's Gospel reflects the historical ministry of Jesus with considerable accuracy, and he brings to the table new evidence for an early date of composition. Including accurate translations based on the latest Greek text, detailed verse-by-verse comments, thorough bibliographies for each section, and an array of insightful critical approaches, Nolland's Gospel of Matthew will stimulate students, preachers, and scholars seeking to understand more fully Matthew's presentation of the gospel narrative.
This volume provides an accessible, introductory commentary on the opening book of the New Testament: the Gospel of Matthew. Words, concepts, parables and historical context are explained.
After having written a commentary on the Gospel of Mark, which was the first gospel written around 70 A.D., Mr. Jungers has turned his attention to the Gospel of Matthew, the second Gospel, written around 80 A.D. Matthew's Gospel is often called "The Jewish Gospel" because it is more Jewish in tone than the other three. The community for whom Matthew wrote was largely (though not exclusively) Jewish-Christian. For such an audience, Matthew could use Jewish rhetoric and themes without explanation. But, this is not the case for Americans and others who read Matthew today. They need, (and this small commentary may help), some interpretation so they can understand the meaning of the stories, as the Jewish Christians did some 2,000 years ago. Thus the Gospel of Matthew is a Jewish text about Christianity-Jewish in its conceptual assumptions, in its sociological settings, and in its theological message. Mr. Jungers tries to state in this little book what each text might have meant to Matthew's readers in the late first-century community for whom he wrote.