Matthew: Difference between revisions

Latest revision as of 00:12, 29 October 2023

Matthew

Gospel of Matthew or simply Matthew is one of the four canonical gospels, one of the three synoptic gospels, and the first book of the New Testament. The narrative tells how the Messiah, Jesus, rejected by Israel, finally sends the disciples to preach his Gospel to the whole world.

When

Many scholars believe the Gospel of Matthew was composed between 80 and 90 CE. There are others who imagine a broader range of possibilities as early as 70 CE to as late as 110 CE. Few suspect an earlier date but sources like the Gospel of Mark, the Q(Quelle) source and something called "Special Matthew", or the M source.

Who

This "Matthew" proclaimed as the author may not be the Matthew of the Gospel^[1] mentioned for the first time in Matthew 9 but the author seems to remain somewhat anonymous. He is believed to have been a male Jew with some non-traditional Jewish values.

How

The authors Greek was a polished Semitic "synagogue Greek" and some of his sources were in Aramaic or possibly he wrote in Aramaic and it was translated by him or someone else. The Peshitta (or “common”) Matthew appears to be the result of a process of revision from an earlier Syriac versions.

There is the Shem Tov Matthew, a complete text of Gospel of Matthew in the Hebrew language but its history is not well known before the 14th century and it found among anti-Catholic commentaries.

The author seems to have a working knowledge of both the technical and legal aspects of history and scripture and the place the gospel played at that time in history.

To whom

Matthew emphasizes the Jewish traditions which reflect the struggles and conflicts between different Jewish communities and their factions at the altar. The narrative explains why and how the Kingdom of God was to work and that it was taken away from^[2] the scribes and Pharisees and Levites who were apostasy and given to the church appointed by Him.^[3]

Audio Study and Links

Other links mentioned
Choice, Social bonds, Corban, Covetous practices, Repent, Mattias Desmet, Kingdom of God,

Teachings of Jesus

The gospel of Matthew emphasizes Jesus' teachings as much as H is acts to express his divine nature. What Mark "young man"^[4] who appears at Jesus' tomb, for example, becomes an angel with "countenance was like lightning, and his raiment white as snow:"^[5] in Matthew 28:5.^[6]

Divine nature

The divine nature of Jesus was a major issue for the community and times of the author. He does more to show Jesus as someone who would be called the Son of God from his birth which was in direct conflict with the Caesars who were also called the "Son of God" and even the Savior of the world.

Matthew also wrote that Jesus' coming was the fulfillment of Old Testament prophecy because he was writing to Jewish Christians.

Manuscripts

The biblical texts we read today are established by collating major surviving manuscripts, and citations of early Church writers in order to produce versions. Through a process of consensus. Scholars approximate the form of the lost autographs which we accept today as scripture but interpretation must be the result of the Holy Spirit rather than Private interpretation.

To whom?

The Greek-speaking Jewish-Christian community to which Matthew belonged, was a part of the larger Jewish community that did not all see Jesus as a messiah much less divine as modern Christians often project. The authors has a vision of the general assembly or congregations of the Church which often included people who would be seen as both Jew or non-Jew, i.e. Gentile, together.

The key to who was a part of the community of Early Christians was that in the early Church they practiced Pure Religion through a daily ministration of charity and love in hope and did not apply to those Fathers of the earth who called themselves benefactors but exercise authority one over the other.

This made them a peculiar people that often drew persecution.

Audio Broadcasts

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Footnotes

↑ The Papias of Hierapolis (c. 60–130 AD), says the gospel was written by Matthew the companion of Jesus but this may not be the case.
↑ Kingdom Taken
Matthew 2:6 "And thou Bethlehem, [in] the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor(2233), that shall rule my people Israel."

Matthew 9:16 "No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved." Jesus did not just reform the kingdom.

Matthew 21:43 "Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." Jesus would take it as priest and king.
Luke 13:9 "And if it bear fruit, [well]: and if not, [then] after that thou shalt cut it down." The Corbans of the world were covetous practices

John 19:15...19 "But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar." The kingdom taken by the words of their own mouth.

John 15:4 "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." The people must seek The Way.

John 15:8 "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples."

Luke 12:32 "Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom."

Luke 22:29 "And I appoint unto you a kingdom, as my Father hath appointed unto me;"

Mark 15:26 And the superscription of his accusation was written over, THE KING OF THE JEWS."

Acts 17:7 "Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus."

1 Peter 2:9 "But ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:"

See Taking and Giving the Kingdom
↑ Appoint a kingdom
Matthew 21:43 "Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof."

Luke 12:32 "Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom."

Luke 22:29 "And I appoint unto you a kingdom, as my Father hath appointed unto me;"

John 19:15 But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.
↑ Mark 16:5 And entering into the sepulchre, they saw a young man <3495 νεανίσκος neaniskos> sitting on the right side, clothed in a long white garment; and they were affrighted.
↑ Matthew 28:3 His countenance was like lightning, and his raiment white as snow:
↑ Matthew 28:5 And the angel<32 ἄγγελος aggelos also translated messenger] answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.

[1] The Papias of Hierapolis (c. 60–130 AD), says the gospel was written by Matthew the companion of Jesus but this may not be the case.

[ktaken-2] Kingdom Taken
Matthew 2:6 "And thou Bethlehem, [in] the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor(2233), that shall rule my people Israel."

Matthew 9:16 "No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved." Jesus did not just reform the kingdom.

Matthew 21:43 "Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." Jesus would take it as priest and king.
Luke 13:9 "And if it bear fruit, [well]: and if not, [then] after that thou shalt cut it down." The Corbans of the world were covetous practices

John 19:15...19 "But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar." The kingdom taken by the words of their own mouth.

John 15:4 "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." The people must seek The Way.

John 15:8 "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples."

Luke 12:32 "Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom."

Luke 22:29 "And I appoint unto you a kingdom, as my Father hath appointed unto me;"

Mark 15:26 And the superscription of his accusation was written over, THE KING OF THE JEWS."

Acts 17:7 "Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus."

1 Peter 2:9 "But ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:"

See Taking and Giving the Kingdom

[Appointk-3] Appoint a kingdom
Matthew 21:43 "Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof."

Luke 12:32 "Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom."

Luke 22:29 "And I appoint unto you a kingdom, as my Father hath appointed unto me;"

John 19:15 But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.

[4] Mark 16:5 And entering into the sepulchre, they saw a young man <3495 νεανίσκος neaniskos> sitting on the right side, clothed in a long white garment; and they were affrighted.

[5] Matthew 28:3 His countenance was like lightning, and his raiment white as snow:

[6] Matthew 28:5 And the angel<32 ἄγγελος aggelos also translated messenger] answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.

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[2]

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[5]

[6]

@@ Line 7: / Line 7: @@
 === When ===
-Many scholars believe the Gospel of Matthew was composed between 80 and 90 CE. There are others who imagine a broader range of possibilities as early as 70 CE to as late as 110 CE. Few suspect an earlier date but sources like the Gospel of [[Mark]], the Q source and something called "Special Matthew", or the M source.
+Many scholars believe the Gospel of Matthew was composed between 80 and 90 CE. There are others who imagine a broader range of possibilities as early as 70 CE to as late as 110 CE. Few suspect an earlier date but sources like the Gospel of [[Mark]], the Q(Quelle) ''source'' and something called "Special Matthew", or the M source.
 === Who ===
-This "Matthew" proclaimed as the author may not be the Matthew of the Gospel mentioned for the first time in [[Matthew 9]] but the author seems to remain somewhat anonymous. He is believed to have been a male Jew with  some non-traditional Jewish values.
+This "Matthew" proclaimed as the author may not be the Matthew of the Gospel<Ref>The Papias of Hierapolis (c. 60–130 AD), says the gospel was written by Matthew the companion of Jesus but this may not be the case.</Ref> mentioned for the first time in [[Matthew 9]] but the author seems to remain somewhat anonymous. He is believed to have been a male Jew with  some non-traditional Jewish values.
-There were many different groups calling themselves Jewish and many "[[Factions at the altar]]".
-The authors Greek was a polished Semitic "synagogue Greek" and some of his sources were in Aramaic or possibly he wrote in Aramaic and it was translated by him or someone else.
+=== How ===
+The authors Greek was a polished Semitic "synagogue Greek" and some of his sources were in Aramaic or possibly he wrote in Aramaic and it was translated by him or someone else. The Peshitta (or “common”) Matthew appears to be the result of a process of revision from an earlier Syriac versions.
+There is the  Shem Tov Matthew, a complete text of Gospel of Matthew in the Hebrew language but its history is not well known before the 14th century and it found among anti-Catholic commentaries.
+The author seems to have a working knowledge of both the technical and legal aspects of history and scripture and the place the gospel played at that time in history.
+=== To whom ===
+Matthew emphasizes the  Jewish traditions which reflect the struggles and conflicts between different Jewish communities and their ''[[factions at the altar]]''. The narrative  explains why and how the [[Kingdom of God]] was to work and that it was taken away from<Ref name="ktaken">{{ktaken}}</Ref> the [[scribe]]s and [[Pharisees]] and [[Levites]] who were [[apostasy]] and given to the church appointed by Him.<Ref name="Appointk">{{Appointk}}</Ref>
 == Audio Study and Links ==
 {| class="wikitable" style="float:right; margin-left: 10px;" width="35%"
-{{MatthewAudio}}
 {{Matthewlinks}}
 |-
@@ Line 27: / Line 36: @@
 === Teachings of Jesus ===
-The gospel of [[Matthew]] emphasizes Jesus' teachings as much as his acts to express his divine nature. What Mark  "young man"<Ref>[[Mark 16]]:5 And entering into the sepulchre, they saw a young man <[[3495]] νεανίσκος neaniskos> sitting on the right side, clothed in a long white garment; and they were affrighted.</Ref> who appears at Jesus' tomb, for example, becomes an angel with "countenance was like lightning, and his raiment white as snow:"<Ref>[[Matthew 28]]:3 His countenance was like lightning, and his raiment white as snow:</Ref> in [[Matthew 28]]:5.<Ref>[[Matthew 28]]:5 And the angel<32 ἄγγελος aggelos also translated messenger] answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.</Ref>
+The gospel of [[Matthew]] emphasizes Jesus' teachings as much as H is acts to express his divine nature. What Mark  "young man"<Ref>[[Mark 16]]:5 And entering into the sepulchre, they saw a young man <[[3495]] νεανίσκος neaniskos> sitting on the right side, clothed in a long white garment; and they were affrighted.</Ref> who appears at Jesus' tomb, for example, becomes an angel with "countenance was like lightning, and his raiment white as snow:"<Ref>[[Matthew 28]]:3 His countenance was like lightning, and his raiment white as snow:</Ref> in [[Matthew 28]]:5.<Ref>[[Matthew 28]]:5 And the angel<32 ἄγγελος ''aggelos''  also translated messenger] answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.</Ref>
 === Divine nature ===
-The ''divine'' nature of Jesus was a major issue for the community and times of the author. He does more to show Jesus as someone who would be called the [[Son of God]] from his birth which was in direct [[Cristian conflict|conflict]] with the [[Caesar]]s who were also called the "[[Son of God]]" and even the [[Savior]] of the [[world]].
+The ''divine'' nature of Jesus was a major issue for the community and times of the author. He does more to show Jesus as someone who would be called the [[Son of God]] from his birth which was in direct [[Christian conflict|conflict]] with the [[Caesar]]s who were also called the "[[Son of God]]" and even the [[Savior]] of the [[world]].
 Matthew also wrote that Jesus' coming was the fulfillment of Old Testament prophecy because he was writing to ''Jewish Christians''.
 === Manuscripts===
@@ Line 50: / Line 58: @@
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+{{Template:MatthewAudio}}
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Matthew: Difference between revisions

Latest revision as of 00:12, 29 October 2023

Contents

Matthew

When

Who