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The Homilies of St. Chrysostom on St. Matthew were undoubtedly delivered at Antioch (see Hom. vii. p. 43) and probably in the latter part of the time during which he preached as a Presbyter. Montfaucon consideres his little mention of the sin of swearing a sign of his accomplished some reformation on that point by his previous exertions. In the Homilies delievered from 386 to 388, it is a constant topic; and the Homilies known to belong to that date are so numerous, as scarcely leave room for such a series as the present. These, however, contain very little to mark the period to which they belong. The argument from his reference to dissensions some time gone by, possible those between St. Meletius and Paulinus and Evagrius, in commenting on St. Matt. xxiii. 6. is not very conclusive. A modern reader must sometimes be struck with finding in St. Chrysostom a kind of criticism, which we are apt to thing belongs only to later times. Hist main object, however, is moral, and he searches out with diligence both the meaning and the applications of particular passages, usually concluding with an eloquent exhortation to some special virtue. Some of the most remarkable of these exhortations are on the subject of Alms-giving, which he seems to have pressed with some success at last. His calculation in Hom. lxvi as to what might be done, is somewhat curious. In the end of Hom. lxxxviii. he demands a reformation as the condition of his entering on the cntroversy with Infidels. In the next Homily he discusses the evidence of the Resurrection with nearly the same arguments as would still be used against an objector. This is volume two out of two, covering the homilies #XLII through #XC.
Prof. George Wesley Buchanan PhD., Litt.D., D.S.L. Recognized in academic circles for being the first for the following: 1. use of insights from the Dead Sea Scrolls to solve biblical problems. 2. discover midrash (commentary on Scripture) in the First Testament. 3. publish intertextual commentaries both in the First Testament and in the New Testament. 4. discover the northern boundaries of the Promised Land. 5. discover independently (as one of two scholars) the true location of the temple at Zion. 6. discover the method for distinguishing the teachings of Jesus from the additions of the later church. Other scholars have followed Schweitzer in declaring that this could not be done. Other Biographical Data for Prof. Buchanan: Ordained elder in the United Methodist Church, pastor of churches for fourteen years. Horowitz Fellow, Scheuer Fellow, Rosenstiel Fellow, Association of Theological Schools Fellow, Claremont--Society of Biblical Literature Fellow, Recipient of the Alumni Achievement Award, Simpson College, Recipient of Numerous Research Grants
What was the original purpose of the Gospel of Matthew? For whom was it written? In this magisterial two-volume commentary, Walter Wilson interprets Matthew as a catechetical work that expresses the ideological and institutional concerns of a faction of disaffected Jewish followers of Jesus in the late first century CE. Wilson’s compelling thesis frames Matthew’s Gospel as not only a continuation of the biblical story but also as a didactic narrative intended to shape the commitments and identity of a particular group that saw itself as a beleaguered, dissident minority. Thus, the text clarifies Jesus’s essential Jewish character as the “Son of David” while also portraying him in opposition to prominent religious leaders of his day—most notably the Pharisees—and open to cordial association with non-Jews. Through meticulous engagement with the Greek text of the Gospel, as well as relevant primary sources and secondary literature, Wilson offers a wealth of insight into the first book of the New Testament. After an introduction exploring the background of the text, its genre and literary features, and its theological orientation, Wilson explicates each passage of the Gospel with thorough commentary on the intended message to first-century readers about topics like morality, liturgy, mission, group discipline, and eschatology. Scholars, students, pastors, and all readers interested in what makes the Gospel of Matthew distinctive among the Synoptics will appreciate and benefit from Wilson’s deep contextualization of the text, informed by his years of studying the New Testament and Christian origins.
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.
Excerpt from The Gospel of St. Matthew, Vol. 2 I 3. When Jesus heard of it, He departed thence by ship into a desert place apart: and when the people had heard thereof, they followed Him on foot out of the cities. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
When Jesus called Matthew, as he sat in his office where he collected customs duty, he rose up and followed him and left everything behind him except one thing - his pen. Matthew was to become the chronicler of Christ's life and teachings - and, though it is widely accepted that he did not write the gospel itself, his influence is felt throughout.
Standford Rives seeks to provide the best approximation of the original Gospel of Matthew based upon Hebrew sources. There is no disputing Matthew wrote his gospel in Hebrew. In about 400 AD, Jerome translated it from a copy at the Library of Caesarea. It was quoted dozens of times by the earliest church commentators. Jerome explained that our Greek version of Matthew came from this Hebrew version. Jerome noted a score of variants that were interesting. The Shem-Tob version of Matthew is the best candidate to reflect the original Hebrew Matthew. Standford Rives, a Christian attorney, tries to meticulously assemble what likely was the original Matthew from all these sources. It is hoped that this will be edifying to the faithful. This first of three volumes collects all viable earliest variants for Matthew overlaid on the framework of the American Standard Version of Matthew from 1901. These variants are color coded for easy identification. The variants are footnoted so the reader can read its source and weigh its strength and viability. The second volume will collect important scholarly material on the validity of the early variants and the significance of the changes to the traditional text. Topics covered in volume two include whether the virgin birth was originally present, whether Yahweh's name was originally used, and on the aid to apologetics which the original Matthew variants provides. The third volume is intended for devotional reading. It attempts to represent the best estimate of what the entire original Gospel of Matthew contained. There is no commentary. It is simply a smooth flowing text with the best variants reflected in the text using color coding to signify the source of each variant. The same color codes are used in volume three as used in volume one. They will tell the reader the general source of the variant, but to know the precise citation for the variant, one must refer back to Volume I. The first and third volumes are separated to keep customer purchase costs down. This allows the readers to choose whether to purchase just volume one or also volume three to know the contents of the Original Gospel of Matthew.
To the unstudied eye, St. Matthew's gospel can seem a terse narrative, almost a historical document and not the tremendously spiritual (and doctrinal) storehouse that it is. In his third volume of meditations on Matthew (chapters 19-25), Erasmo Leiva continues to show Matthew's prose to be not terse so much as economical--astoundingly so given its depth. The lay reader can derive great profit from reading this. Each short meditation comments on a verse or two, pointing to some facet of the text not immediately apparent, but rich with meaning. Leiva's work is scholarly but eminently approachable by the lay reader. The tone is very much of "taste and see how good the Lord is" and an invitation of "friend, come up higher!." The goal of the book is to help the reader experience the heat of the divine heart and the light of the divine Word. Leiva comments on the Greek text, demonstrating nuances in the text that defy translation. He uses numerous quotes from the Fathers and the Liturgy of the Church to demonstrate the way the Tradition has lived and read the Word of God. His theological reflection vivifies doctrine by seeking its roots in the words and actions of Jesus.