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Matthew 16:18 contains one of Jesus' most obscure remarks, as he assures Peter (and us) that the 'gates of Hades' will not overcome the church. But gates are stationary objects that don't normally overcome anything. What was Jesus promising? This article shows the weakness of prevailing interpretations and argues for an expansive metaphorical alternative. [ABSTRACT FROM AUTHOR]

Paschasius Radbertus authored a massive Commentary on Matthew during the middle decades of the Ninth Century amid the intellectual blossoming of the Carolingian Renewal. Inspired by an episode from Cicero’s De Inventione, Paschasius likened his effort to that of a great artist painting an image of Helen of Troy. In light of his explanation, an exploration of Paschasius’ use of the image illumines his theological method, particularly the importance of tradition and of mimesis both to his biblical exegesis and to his theological work more generally. Further, the study highlights Paschasius’ individual genius while also pointing to his representativeness among early medieval theologians. The essay concludes by noting Paschasius’ connection to and influence on pivotal later medieval and modern theological enterprises. [ABSTRACT FROM AUTHOR]

Discusses the parallelism between Geoffrey Chaucer's `Summoner's Tale' in his book `The Canterbury Tales' and the Gospel of Saint Matthew chapter 5 verse 13. Chaucer's major source for biblical texts; Reference to the salt of the earth.

The episode of Jesus' temptations by the devil (Mt 4: 1-11; Mc 1: 12-13; Lk 4: 1-13) proposes several challenges to modern exegesis. Along with the topic of historicity, issues of theological and literary order (fonts, form and redaction) soon appear. Clearly, the story of the temptations of Jesus refers to the temptations of Israel: Ex 16; Dt 8: 2-5 / Ex 17: 1-7; Dt 6: 16 / Ex 23: 20-33; Dt 6: 12-15. But on the other hand, a literary analysis of Mt 4:1-11 noted striking similarities with Mt 14:13-33 (the introduction by «John the Baptist», selective and orderly use of adverbs, some scenarios related, a same issues and an almost identical lexicography). The abundance and the order of the similarities between the two passages invite to think of a development conscious and intended by the author. There is therefore a literary relationship between the temptations of Israel, the temptations of Jesus (Mt 4:1-11) and the three miracles of Jesus (Mt 14:13-33). The study shows that Mt 4: 1-11 greatly illuminates the meaning of Mt 14: 13-33, and vice versa. This relationship between Mt 14: 13-33 and Mt 4:1 -11 became richer by the analysis of Jn 6: 1-21 (parallel of Mt 14:13-33); a passage in which several authors see the temptations of Jesus (absent in the fourth Gospel). Here, we need also a theological analysis. In the Bible, «temptation» is a religious concept that affects the covenant between God and man. Agents can be the Lord (testing), the man (doubting) and the devil (seducing). They can suffer temptation the Lord or the man but never the devil. The temptations of Jesus are specific for two notes: Jesus is tempted by the devil as Son of God, and is also enticed to form an alternative alliance against God, the Father. The texts of Matthew studied show it, each one in their own way. [ABSTRACT FROM AUTHOR]

El artículo discurre sobre la autenticidad del rito del bautismo jesuana en Mateo 28,19. El autor comenta sobre la interpretación textual de estos versos en distintos idiomas, incluyendo latin y griega. Se considera la interpretación del teólogo Frederick C. Conybeare así como de la "Harvard Theological Review."

In The Formation of Q, John S. Kloppenborg identifies three redactional layers in the Sayings Gospel Q: the 'formative stratum' (or Q1), the 'main redaction' (or Q2), and the 'final recension' (or Q3). He ascribes Q 13:25-7 in its entirety to the main redaction. As an alternative, I argue that verse 25 belongs to the formative stratum, while verses 26-7 belong to the main redaction. To substantiate the preceding case, verse 25 is measured against Kloppenborg's own criteria for distinguishing between the formative stratum and the main redaction, namely those of 'characteristic forms', 'characteristic motifs', and 'implied audience'. [ABSTRACT FROM AUTHOR]

Matthew 27:51–53 is characterized by Matthean vocabulary, style, and theological themes that support viewing the passage as Matthew's composition rather than an early scribal interpolation or pre-Matthean tradition which he adopted. The structure of the text presents the account as historical narrative rather than poetry. The earliest extant interpretations treated the passage as literal history rather than fiction. Matthew viewed the resurrection of the saints at the time of the crucifixion as a fulfillment of Ezekiel 37 which signaled that the era of the new covenant and new creation had arrived. [ABSTRACT FROM AUTHOR]

Jesus and Peter interact in two different ways in Matthew 16. In one scene (Matt 16:13- 20), Jesus praises Peter, whereas in the next one (16:21-28), Jesus rebukes him. This paper proposes that, when these two scenes are contrasted, it is possible to see not only differences but also similarities. These characteristics can be seen particularly in the way Peter and Jesus interact with each other. This paper presents the idea to manifest these thematic contrasts and similarities, in order to define Peter's position in the narrative and evaluate his performance in Matthew 16. [ABSTRACT FROM AUTHOR]

In this article, I examine whether the notion of covenantal nomism is applicable to the Gospel of Matthew. I survey several key concepts of covenantal nomism in Matthew to see how they function in the presentation of the story of Jesus. Then 1 discuss two equally binding terms in Matthew's soteriology: Torah and its hermeneutics by Jesus. I will show how Matthew significantly alters the terms of covenantal nomism and articulates a soteriology that is still thoroughly anchored in Jewish roots and yet distinctively shaped by the teaching of Jesus. [ABSTRACT FROM AUTHOR]

This postcolonial reading of the Great Commission in conversation with a Korean myth encourages all readers—colonizing and colonized—to pay more attention to their world, the world that has emerged following the Great Commission, than to the world of Jesus behind the text, or the world of Matthew within the text, so that they can emancipate presupposed meanings derived from hierarchical, formulaic, and christocentric interpretation. Reading the two texts together helps both missionizing and missionized readers hold the Great Commission as a national myth of the kingdom of God for the sake of the welfare of all human beings (the Korean principle of Hongik Ingan). [ABSTRACT FROM AUTHOR]

The article discusses the depiction of the establishment of the Catholic Church in the Gospel of Matthew.

This extended review of Francis Watson, Gospel Writing, engages critically with some of the major arguments of the book, including Watson’s case against Q and for Luke’s use of Matthew, his claim that the Gospel of Thomas preserves a very early genre of gospel writing, his argument that the Gospel of John is dependent on the Egerton Gospel, and his account of the process (‘normativization’) that produced the canon of the four gospels. His work is criticized generally for neglecting the wider literary context of the gospels in ancient Jewish and Graeco-Roman literature. [ABSTRACT FROM PUBLISHER]

The article discusses the Davidic key for counting the generations in Matthew 1:17. Topics covered include the debate over the issue of whether Matthew miscounted the number of generations from Abraham to Jesus Christ, the question of why Matthew presents the patrilineal genealogy for a Messiah that was born of the Virgin Mary, and the role of King David in the solution of this enigma.

This paper examines three passages of Matthew's Gospel, which give insight into the author's understanding of the relationship between faith and fear: 8:23-27, 14:22-33 and 28:1-10. The study is based on reader-response criticism, and focuses on the rhetorical finality of the texts. A simple etymological analysis of the nouns "faith" and "fear" in both Greek and Hebrew shows that these words are in basic contradiction: while the former stands for terms that indicate something "reliable" and "steady"; the latter derives from expressions denoting "trembling" and "escape". In the three pericopes, the manifestations of the implied reader's faith and fear assume the attitudes of their etymological settings. Although Matthew's implied reader moves between faith and little faith, he or she never becomes an unbeliever. Likewise, when little faith prevails, the implied reader's fear increases, but that fear never permanently separates the disciple from his Master. Finally, this study shows that the three accounts are shaped in such a way as to facilitate the full identification of the actual reader with the implied reader. The ultimate rhetorical purpose of this narrative strategy is to awaken the actual reader's faith to the presence of the Risen Lord. Such faith opposes his or her fear and the temptation to escape from hostile life-realities, while assuring a steadfastness in following Jesus Christ. [ABSTRACT FROM AUTHOR]

The Great Commission in Matthew envisions the eschatological conversion of some from among ‘all the nations’ (πάντα τὰ ἔθνη) to Israel’s Messiah, Jesus of Nazareth, and to his authoritative interpretation of Torah, which, until the end arrives, includes the observance of its every ‘letter and stroke of a letter’. Matthew’s belief that foreigners will be converted to the Israelite covenant with YHWH at the ingathering of the lost sheep of the house of Israel coheres with other Second Temple Jewish texts and develops out of his reading of Isa. 56.1-8. Matthew is certainly unPauline in this regard, but he is not consciously anti-Pauline, as has been argued by David Sim. Yet, Matthew does advocate a position on Gentile inclusion into eschatological Israel that is fundamentally different from Paul’s. Matthew and Paul stand in canonical tension on the nature of Torah observance for Gentiles wanting to enter the ἐκκλησία of Israel. [ABSTRACT FROM PUBLISHER]

Matthew uses Hos. 6:6 in two scenes of conflict between Jesus and the Pharisees. He defines the differences between Jesus and the Pharisees in terms of adherence to the Law with focus on the mercy that God desires. Matthew depicts Jesus as one who teaches and enacts Hos. 6:6 in continuity with the original prophetic intention of this statement. Jesus teaches by example by enacting mercy towards the marginalized and people in need. He loves the way Hosea announces that God intends his people to love. Jesus Himself becomes the presence and source of mercy. Jesus forms the central focus and prototype of the Matthean community. The community should follow his example. [ABSTRACT FROM AUTHOR]

Matthew's eschatological schema presents difficult narrative puzzles, not least of which is the paradox between a 'coming Son of Man' who is assumed to be absent from earth in the present, and a risen Jesus who promises perpetual presence 'until the end of the age' (28.20). A suggestion of G.B. Caird will be explored using a narrative-critical approach that focuses especially on Matthew's interests in divine presence, mountains and the significance of the Jerusalem Temple. It will be argued that the Matthean παρουσία may be read not so much as a 'second coming' but as a more continuous statement of presence from the cross and resurrection onwards. This places the 'Son of Man' as a narrative symbol of mediation between heaven and earth, in the clouds, on the final mountain-top, 'until the end of the age'. It is suggested that this can be seen as part of Matthew's theodicy for the destruction of the Temple in 70 CE. [ABSTRACT FROM AUTHOR]

The article offers the author's view on spirituality in the workplace of lawyers. She mentions its potential in promoting ethics, motivation and leadership. She notes her representation of work as a sacred act of assisting clients. An overview of her reference of the profession to the biblical text of Matthew is also presented.

Biblical exegesis played a central role in the theoretical construction of “orthodoxy” throughout the Middle Ages, even as it was progressively formalized into an independent genre separate from theology. Medieval interpreters of Sacred Scripture legitimized their own contributions by linking them to the tradition of early Christian writing, building upon the authoritative legacy of the church fathers and gaining for themselves a place as authorities. While reinforcing Catholic doctrine, exegetes also provided complementary reflections on erroneous, distorted, and deceptive interpretations of the divine word. They sought in Scripture prefigurations of the church's enemies, gleaning from the Bible and the patristic tradition the characteristics of a dangerous population of sinners, dissidents, infidels, and heretics. Alongside polemical, canonical, homiletic, judicial, and hagiographic writings, biblical commentaries made a key contribution to the shaping of the antiheretical discourse of the central and later Middle Ages. [ABSTRACT FROM PUBLISHER]

The article assesses the author's contributions to Matthean studies over the past thirty years. It focuses on the hermeneutical principle of congeniality by means of distinguishing three horizons in Matthew's narrative world: firstly, that of Jesus and his disciples commissioned to inclusive care for the marginalised; secondly, that of the Matthean community which is associated with the narrative role of the disciples; and thirdly that of the present-day reader who engages with both narratives. The article discusses congeniality in terms of the concept "hermeneutical circle". The assessment of the author's contributions consists of a comparison and debate with current trends in Matthean studies. [ABSTRACT FROM AUTHOR]

The article presents the presidential address by Michael G. Carter of Sydney University, delivered during the annual meeting of the American Oriental Society (AOS) in Portland, Oregon on March 17, 2013. Topics of the speech include the translation of the words of Jesus in the Gospel of St. Matthew about blessing the peacemakers, passage in the Qur'an which is similar to the Gettysburg Address, and aspects of mediaeval Islamic culture which could be by-products of institutional textuality.

The article analyzes the meaning of the massacre of infants in Bethlehem, as ordered by King Herod, detailed in the Gospel of Matthew. According to the author, there has been some debate on whether the infanticide really took place, given that no corroborating account of the incident exists elsewhere. He asserts that whether it happened or not is unimportant and that the focus should be on why Matthew told of the event. He argues that it is Matthew's way of criticizing imperial power.

Matthew records six instances in which Jesus expressed the idiom 'weeping and gnashing of teeth' (8:12; 13:42; 13:50; 22:13; 24:45; 25:30). The phrase refers to the eschatological fate of the wicked. This article investigates whether those who weep and gnash their teeth suffer physically, or merely spiritually and emotionally. A word study of the 'weeping' and 'gnashing' revealed that both these terms contain within their connotation the aspect of weeping and gnashing of teeth that is a direct result of physical pain. The use of the 'furnace of fire' and 'cut him in pieces' similarly seems to associate the idiom with suffering as a direct result of physical pain. [ABSTRACT FROM AUTHOR]

The article examines the infancy narrative in the Book of Matthew, chapters 1-2. It claims that the chapters are organized around three chiasms that build on and advance the foundational themes in the genealogy. It cites the work by Raymond E. Brown titled "The Birth of the Messiah," which tackled the issue. It presents the opinion of Kristel Stendahl on the literary structure of the two chapters.

The Gospel is taken here as a model of the type of personal knowing and witness that gives its peculiar status to knowledge in the humanities. The Gospel according to Matthew is viewed in comparison with the other canonical Gospels in order to bring out its peculiar slant, particularly the way it reads Jesus's life retrospectively in the light of Easter. This is especially apt for bringing out the way that the Gospel story is made to serve as a narrative illustration of what is known theologically through faith in Christ as experienced in worship and liturgy. The question of literary genre as raised by the Gospel threatens to crack the system of genres and force an acknowledgment of the uncanny type of knowledge that the humanities entail. [ABSTRACT FROM AUTHOR]

In this article I start from a particular passage in the New Testament that will touch on biblical threads and paradigms related to textile. Mark 5:24b-34, Luke 8:42-48, and Matthew 9:19-22 tell the story of the healing of the "woman with an issue of blood," the Haemorrhoissa. This story (and its Nachleben in commentaries and iconographies) pulsates with a delicate energy relating to textile, cloth, and the magical impact of touch. will firstly investigate upon those textile-related dimensions by situating the passage in what I term its narrative, iconic, and anthropological space. This will finally lead to a hypothesis on the origin of the medieval assimilation of the Haemorrhoissa to the Veronica, the woman who carried the imprint of Christ's face. [ABSTRACT FROM AUTHOR]

The unintended reader (UR) is neither the addressee envisioned by the author nor the abstract readership implied by the text. The UR may or may not share the unstated assumptions the author brings to the text. This article is an interpretation of Matt 22.34-40 from the perspective of an UR. The Greatest Commandment in Matt 22.34-40 is presented as a summarium of the Torah, which functions as the criterion for the eschatological salvation in 7.21-23 and 25.31-46. For the intended readers of Matthew's Christian-Jewish community, there would have been shared assumptions about the conditions of salvation that might skew their interpretation of the text. The UR, who does not necessarily share such assumptions, has the liberty to take the text for what it says and the ensuing interpretation leads to an open soteriology that transcends conventional religious boundaries, which will be a hermeneutically distinctive contribution by the UR. [ABSTRACT FROM AUTHOR]

In this short note a previously unrecognized parallel to a Thomas saying in Origen's work is presented: in a paragraph of the Commentary on Matthew 14,14 dense with biblical quotations, a remembrance of the same logion recorded in Gos. Thom. 62,1 emerges. This piece of evidence might be included in the dossier concerning the relationship between Origen and the Gospel of Thomas, on which recent scholarship has turned its attention. [ABSTRACT FROM AUTHOR]

The Trinitarian content of Matthew 28:19 states that the believer must be baptized in the name of the Father, the Son, and the Holy Ghost. This Trinitarian baptismal formula has been deemed as non-authentic. One of the main arguments presented is related to the first works of Eusebius of Caesarea. In his writings, this formula is not mentioned, which would theoretically demonstrate that it was enunciated in later times. This article affirms the Trinitarian canonicity of Matthew 28:19. Firstly, the textual problem of the passage will be discussed, considering the answers that have been drawn up in response to its absence in the writings of Eusebius. Secondly, this article will attempt to prove that the structure and narrative of Matthew's Gospel harmonize with the theology of the aforementioned Trinitarian formula. [ABSTRACT FROM AUTHOR]

The background of a short description of the recent growing interest in the effective-history (Wirkungsgeschichte ) of the biblical text precedes a foregrounding of Ulrich Luz and his work. His interests in recent forms of hermeneutics and ecumenism are considered alongside his role as an academic within the scholarly guild of biblical studies. A discussion of what Luz is trying to achieve in a sample section of his famous Matthew commentary leads, through consideration of some reviews and Luz’s own recent thinking, to a conclusion that an emphasis on religious spirituality as that which persists through the ages, from Bible to present times is problematic for downplaying the doctrinal concerns taught in these passages. [ABSTRACT FROM PUBLISHER]

The article presents the author's insights regarding the verse in Matthew 21:43 in which Jesus pronounced the taking of Israel from the people and giving it to those who will cultivate it. The verse has caused inconsistencies in the arguments of scholars and theologians in which some believes that the people refers to the Gentiles while some believes it is the kingdom of Israel. The old testament refer to the Kingdom of God as God's Kingdom, a heavenly place administered by God himself.

The article discusses the inquiry into the circumlocution of God within the Gospel of Matthew and his Judaism period, especially in the Aramaic Targumim. It comments on the generic name of God found in the Holy Bible and in the New Testament, which was presented by the insights of Ernst Lohmeyer. It also focuses on the humanity of Christ, where a comparison is made between the Gospel of Mark and Matthew and suggests that Matthew's gospel does not center his work on the divinity of Christ.

It is asserted that Matt 26:68|Luke 22:64(|Mark 14:65) is the most difficult of the minor agreements. Some advocates of the two-source theory have addressed this minor agreement by trying to make sense of the narrative as we have it, and others by making sense of the text as we have it (arguing for textual corruption or lost recensions). While some of these arguments are reasonable, in the final analysis they are not satisfying. Although we might remain persuaded that the two-source theory best integrates the data relating to the synoptic problem, this minor agreement reminds us that the synoptic problem is still a problem. [ABSTRACT FROM AUTHOR]

The article provides an analysis on the literary composition in the Gospel of Matthew chapter six, verse one to six and chapter 16, verse 16 to 18. It examines the text in the chapters from a different critical perspective to illuminate the performativity, alterity, and intentionality in the passages. It also presents a comparative analysis concerning the theory of asceticism in Matthew, in chapter four of Macabees, and in the Songs of the Sabbath Sacrifice.

The article discusses aspects of the Bible's New Testament Gospels that present the concepts of a Jewish Jesus and the loss of redemption by Jews who deny the resurrection of Jesus Christ. The suggestion that Jews spread rumors about the resurrection being a hoax is found in the New Testament book of Matthew 28:15 or chapter 28, verse 15. The reception of the person Jesus in Jewish society and the representation of Jesus and Jews in the Gospels and Christian teachings are the focus of the discussion. The Bible verses Matthew 10:24-25 and 12:11-12 are noted. Sections of rabbinical literature, Mishna Yadaim 4:5 and the Babylonian Talmud Berachot 59a, are also noted.

This article reviewed T.L. Donaldson's book, Jesus on the mountain: A study in Matthean theology, published in 1985 by JSOT Press, Sheffield, and focused on the mountain motif in the structure and plot of the Gospel of Matthew, in addition to the work of Donaldson on the mountain motif as a literary motif and as theological symbol. The mountain is a primary theological setting for Jesus' ministry and thus is an important setting, serving as one of the literary devices by which Matthew structured and progressed his narrative. The Zion theological and eschatological significance and Second Temple Judaism serve as the historical and theological background for the mountain motif. The last mountain setting (Mt 28:16-20) is the culmination of the three theological themes in the plot of Matthew, namely Christology, ecclesiology and salvation history. [ABSTRACT FROM AUTHOR]

The meaning of πιορκ in Matt 5:33 remains uncertain in the NT lexicon of Bauer in English and in major commentaries. This paper traces the problem in Bauer to misreading of punctuation. A re-examination of the evidence establishes that the appropriate meaning is break one’s sworn promise, and this is seen to be the meaning Bauer intended. [ABSTRACT FROM AUTHOR]

David Sim has argued that Matthew's so-called Great Commission (Mt 28:16-20) represents a direct anti-Pauline polemic. While this thesis may be theoretically possible and perhaps fits within the perspective of an earlier era in New Testament research, namely that of the Tübingen School, the evidence in both Matthew and the Pauline corpus does not support such a reading of early Christianity. In this paper, I argue that an antithetical relationship between Matthew's Great Commission and Paul's Gentile mission as reflected in his epistles is possible only (1) with a certain reading of Matthew and (2) with a caricature of Paul. In light of the most recent research on both Matthew's Great Commission and the historical Paul, these two traditions can be seen as harmonious and not antithetical in spite of the recent arguments to the contrary. My argument provides a further corrective to the view of early Christianity, which posits a deep schism between so-called Jewish Christianity and Paul's ostensibly Law-free mission to the Gentiles. [ABSTRACT FROM AUTHOR]

For the modern reader the logion 'The eye is the lamp of the body' is puzzling. While most scholars concur that it has something to do with greed and envy, they often fail to explain this correlation between inner attitudes and the physical eye. In this article I argue that the meaning of this passage can only be understood when read according to the ancient understanding of vision. It is important to interpret the genitive in the phrase 'O λύχvoζ Τoυ σώμαΤóζ έσΤιV ó óφθαλμóζ' as the ancient hearer or reader would have done. [ABSTRACT FROM AUTHOR]

The author comments on the Matthean advise "When You Pray, Go into Your ταμεĩoν" (Matthew 6:6), as one that contrasts to the public display of prayer. He argues that the statement does not reflect rural Palestinian practice. He mentions different interpretations of the Greek word referring to the place where prayer is supposed to happen wherein one claims that prayer happens in the inner room/storeroom and another one calls it a secret room.

There is a consensus amongst commentators that Matt. 1:23 and 28:20 form an inclusio around the gospel which highlights the theme ‘God with us’. Ulrich Luz uses this inclusio to argue that Matthew intends the reader to understand that love predominates over judgement—another key theme of the gospel. However, this reading misses the clear evocation of the eschatological judgement in Matt. 28:20. Reading Matt. 28:20 alongside Matt. 13:40, 49 demonstrates that Jesus is present with the disciples as Emmanuel until Jesus judges them as Son of Man. The inclusio evokes the presence of Christ with the disciples until the judgement, and so combines the themes of presence and judgement. If either theme predominates, it is that of eschatological judgement. [ABSTRACT FROM PUBLISHER]

The article reflects on the sermon of Matthew at the Mount Jesus, wherein he gave warnings to his disciples that they cannot enter the kingdom of heaven unless their righteousness outperform the Pharisees and scribes. It notes that the Pharisees has focus on various piety practices include prayers, fasting, and voluntary almsgiving. It cites a passage of the Russian Orthodox Church entitled "The Way of a Pilgrim," that explains how Matthew used the language of punishment and reward to record Jesus. It states that Matthew address issues on the growth and acquisition of the heart and mind of Jesus Christ including human desire, self-awareness, freedom to trust, and practical reminders.

L'article analyse la tension, repérable dans quelques passages du premier évangile, entre l'obéissance aux commandements se situant à l'intérieur du cadre donné par la Loi, et la radicalisation à laquelle invite le Jésus matthéen. L'enquête débute par une exégèse détaillée de Mt 5, 17-20. Dans un second temps, elle s'intéresse à trois épisodes où la tension entre obéissance et radicalisation est apparente: les antithèses du Sermon sur la Montagne (5, 17-48); la controverse sur le divorce (19, 1-9); l'épisode du jeune homme riche (19, 16-22). Dans une troisième partie, l'interrogation porte sur la cohérence des passages analysés avec la déclaration de Jésus en Mt 23, 2-3. Il résulte de l'enquête le constat que le référent du premier évangile s'est déplacé: la colonne vertébrale structurant la théologie de Matthieu-et donc son identité religieuse-n'est plus prioritairement la Loi et l'obéissance aux commandements, mais le Messie et son enseignement [ABSTRACT FROM AUTHOR]

Matthew 16:18 has been object of countless studies, usually of dogmatic, structural or apologetic type. The author's proposal impacts the possibility of other readings of this statement of Jesus from the comments of the Judaism of the first century and its further developments. Special emphasis is placed on the tannaitic midrashic literature, and in its targumic precedent, to capture the theological fabric of that moment. Such a focus will provide greater clarity to Jesus' image as Christ in the Judeo-Christian communities. The paper, in turn, vindicates the employment of haggadic material for a better understanding of the reality of the NT and, especially, of Christology. [ABSTRACT FROM AUTHOR]

Over the past two decades, scholars have become increasingly interested in the history of the interpretation (Wirkungsgeschichte) of Matthew. Four lessons are already obvious. First, the history of interpretation helps us to evaluate contemporary proposals about intertextuality. Second, some credible interpretations that were once popular have unaccountably fallen out of the modern commentaries and need to be recovered. Third, engagement with earlier interpreters helps us to understand better our own context and to appreciate our limitations. Finally, the post-history of texts can be viewed as belonging to the revelatory process itself. [ABSTRACT FROM AUTHOR]

This paper argues that the righteous in Matt 25:31-46 stand out not only by their works of mercy, but also by their attitudes. Comparable descriptions of judgment emphasize the self-confidence of the righteous, based on their own knowledge of their good deeds. In contrast, those acquitted in Matt 25:31-46 are characterized by their ignorance of their own righteousness and their overall inability to help themselves. The passage therefore serves as a fitting conclusion to the teaching on discipleship in the Gospel of Matthew, contrasting the true disciples with the hypocrites (cf. 7:21-23) and bringing together the twin Matthean emphases on the faith of the helpless and the works of the righteous. [ABSTRACT FROM AUTHOR]

In spite of the fact that Richard Bauckham has produced a very learned and well-stated argument, his case for the Gospels as eye-witness testimony is unconvincing. If one assumes the two-source hypothesis, as Bauckham does, there is no point in arguing over Matthew and Luke: their sources (Mark and Q) are clear, and clearly not living eye-witnesses but written sources. Bauckham's arguments that would convince one that at least Mark and John rely upon eye-witnesses ultimately succumb to strong counter indications. The pattern of naming names in the synoptics offers no peculiarities necessitating Bauckham's assertion that they are actually the names of eye-witnesses. The theory of an inclusio of eyewitness testimony falters against the fact that Bauckham's eyewitnesses (Peter for Mark and the Beloved Disciple for John) are not actually present for the crucial events they are to have witnessed. And the shift from plural to singular third person voices would be more convincing if any of our Gospels used a consistent first person voice, singular or plural. Finally, Bauckham's appeal to Gerhardsson's model of a Jerusalem school from which Paul learned to memorize Jesus traditions exposes him to all the objections raised against that earlier argument, for which Bauckham offers no remedy. [ABSTRACT FROM AUTHOR]

This article presents an exploration into the social history behind the writing of the Gospel of Matthew, particularly in relation to the ethnic and religious identity of the writer and their relationship to greater Jewish culture. It is suggested that the writer of Matthew represented a group in conflict with the Pharisaic sect and the gospel's use by both parties is analyzed.

The article discusses the interpretation of Matthew 16:18 in the Syriac Philoxenian version (PHIL) of the New Testament commissioned by Syriac prose writer Philoxenus of Mabbug. It explores the emphasis put by Philoxenus upon philological accuracy and his opinion that the translator is the interpres of the Bible. Also analyzed is the work of German-English classical philologist Günther Zuntz about the writings of Philoxenus with a view to discovering PHIL readings.