Matthew's Gospel

Intertextuality and the Pericanonicity of the Didache: The Dependence and Commentary of Didache 1:2-6 on the Canonical Gospels of Matthew and Luke

by David D. M. King

In this paper, I will look specifically at one section of Didache that contains gospel parallels, Did. 1:2-6. I will... more In this paper, I will look specifically at one section of Didache that contains gospel parallels, Did. 1:2-6. I will argue that Didache, at least this section of it, shows dependency on both Matthew and Luke. This dependency begins to explain two things: why Didache fails to make the cut of official canon and why it still remains close to the canon, in a group of pericanonical texts which are not canon but are still good to read. The later date of Didache, and its derivative nature, exclude it from the canon on the grounds of apostolicity. At the same time, this same dependence on, harmony with, and commentary on Matthew and Luke ensures that Didache will remain “good to read.”

“Evil at Odds with Itself (Matt. 12:22-29): Demonising Rhetoric and Deconstructive Potential in the Matthean Narrative,” Biblical Interpretation: A Journal of Contemporary Approaches 3 & 4 (double issue) (2003): 503-14

by Bruce Longenecker

Deconstructive analysis assumes that every text inevitably contains within itself the seeds of its own rhetorical... more Deconstructive analysis assumes that every text inevitably contains within itself the seeds of its own rhetorical self-destruction. The Matthean Gospel threatens to undermine its own rhetorical legitimisation in its depiction of evil, the cohorts of evil and evil's strategic incoherence. In Matt. 12:22-29 the story's central protagonist (Jesus) and his main antagonists (the Pharisees) are shown to hold different views on the character of evil. Within the course of the Matthean narrative, the view of the antagonists proves itself to be accurate, with the protagonist's view proving itself to be deficient. The reliability of the protagonist's discernment of things central to his own career and identity is thereby undermined. Comparison of the Matthean narrative with that of Mark suggests that this deconstructive tendency is to be credited to the Matthean evangelist in his efforts to demonise the synagogue of his contemporaries by means of a rhetoric of evil.

Anatomy of a Cargo Cult: Virginity, Relic Envy, and Hallowed Boxes

by Ryan Byrne

Resurrecting the Brother of Jesus, eds. Ryan Byrne and Bernadette McNary-Zak (University of North Carolina Press, 2009) pp. 137-186

A. Destro - M.Pesce, “The Cultural Structure of the Infancy Narrative in the Gospel of Matthew”, in C. Clivaz, A. Dettwiler, L. Devillers, E. Norelli (eds., with B. Bertho), Infancy Gospels : Stories and Identities (WUNT, 281), Tübingen: Mohr Siebeck, 2011, 94-115.

by Mauro Pesce

A Biblical-Theological Study of the Relationship Between the Theme of Rest and the Sabbath

by Casey Hough

This essay explores the theme of rest in relationship to the Sabbath throughout redemptive history. This essay explores the theme of rest in relationship to the Sabbath throughout redemptive history.

A Donkey and the Colt of a Donkey: the Problem of Doubling in the Gospel of Matthew -or- Why Matthew Has Two Asses

by David D. M. King

2005

Forsaking the Original: Multiformity of Memory and the Cry of Dereliction in Textual History (Matt 27:46; Mark 15:34)

by Amy Pfeister

As presented at the 2011 Society of Biblical Literature Annual Meeting: Performance Criticism of Biblical and Other Ancient Texts Session (Nov. 21)

The charts which served as a handout are included as an appendix

Something about Mary? Remarks about the Five Women in the Matthean Genealogy

by Peter-Ben Smit

The occurrence and significance of the five women in Jesus' genealogy in the Gospel of Matthew has been a source of... more The occurrence and significance of the five women in Jesus' genealogy in the Gospel of Matthew has been a source of continuous scholarly debate. Taking a gender-sensitive approach, this contribution argues for looking at the five women as one group, viewing them as simultaneously accentuating the messianic line that Jesus is part of and vindicating his somewhat irregular birth, as well as substantiating the openness of Israel for Gentiles by adducing precedents from Israel's history.

Les évangiles de l'Enfance et la revalorisation de l'Egypte

by Régis Burnet

« Les évangiles de l’Enfance et la revalorisation de l’Égypte », in F. QUENTIN (dir.), Le Livre des Égypte, Paris, Robert Laffont, à paraître en 2012.

Cet article analyse l’épisode néotestamentaire de la Fuite en Égypte et sa réception dans les Églises d’Égypte et... more Cet article analyse l’épisode néotestamentaire de la Fuite en Égypte et sa réception dans les Églises d’Égypte et d’Éthiopie. Il met en lumière une profonde revalorisation de l’Égypte. Alors que dans l’Ancien Testament, ce pays s’est toujours assimilé à la terre de la mort et de l’esclavage, l’Évangile de Matthieu a tendance à en faire un lieu de salut grâce à un fort renversement des valeurs : c’est à Jérusalem que siège désormais le nouveau Pharaon, Hérode, qui veut mettre à mort tous les premiers-nés des Hébreux. Le caractère positif des contrées traversées par le Nil s’est répercuté dans les Églises égyptiennes qui tendent à faire de leur pays une « autre Terre Sainte » grâce à une série de lieux saints appelant de nombreux pèlerinages.

Jesus, the true interpreter of Torah: a look at Matthew 11:25-30

by Israel Díaz

This essay is one of four assignments written for a graduate course I completed on the Gospel of Matthew in the spring of 2011.

This essay explores the function of Matthew 11:25-30 within its literary context.  In doing so it illustrates how... more This essay explores the function of Matthew 11:25-30 within its literary context.  In doing so it illustrates how the passage functions as the climax to Matthew's argument concerning Jesus’ role as the true interpreter of Torah.

Blurred Vision and Ethical Confusion: The Rhetorical Function of Matt 6:22-23,

by Candida Moss

forthcoming in Catholic Biblical Quarterly.

Ricardo M. Puno - (…nor on a Sabbath – Mt. 24:20)

by De La Salle University - Theology and Religious Education Department (TRED)

Published in Hapág: A Journal of Interdisciplinary Theological Research
Vol 1, No 2 (2004)

Luke vs. Matthew on the Year of Christ's Birth

by Richard Carrier

Technical report prepared for Errancy Wiki.

Executive summary of a thoroughly detailed article (linked within) that examines every Christian apologetic attempt to... more Executive summary of a thoroughly detailed article (linked within) that examines every Christian apologetic attempt to explain away the contradiction between the Gospels of Matthew and Luke on the year Jesus was born (Matthew placing it before 5 or 4 B.C. and Luke placing it in 5 or 6 A.D.). Addresses all the relevant coin evidence, inscriptions, texts, grammar, and socio-political facts of the period.

O uso de parthenos em Is 7,14 no contexto septuagíntico e nos escritos de Eusébio

by Milton Torres

Vizita magilor şi fuga în Egipt în Evanghelia după Matei (The Magi’s Visit and the Flight to Egypt in Mt 2)

by Justin A. Mihoc

Published in 'Ortodoxia' (Romanian Patriarchy's Theological Review), no. 2/2010, pp. 142-167

The Nativity of Christ is one of the central episodes within the History of Redemption (Heilsgeschichte). However,... more The Nativity of Christ is one of the central episodes within the History of Redemption (Heilsgeschichte). However, this cannot be treated otherwise than in the wider context of the preceding and subsequent events. One of the greatest and most important figures for such an assessment is the one of Judea’s King, Herod the Great. The present study examines the second chapter of the Gospel according to Matthew, focusing on the relationship between Herod the Great and the birth of the Messiah. The analysis of the biblical text is divided into two sections corresponding to the two narrative sequences: The visit of the Magi (Matt 2:1-12) and The flight to Egypt, the massacre of the children in Bethlehem and the return to Nazareth (2:13-23).

The elements presented by the evangelist, i.e. the star from the East, the Magi, Herod the king, Bethlehem, Jerusalem, place the event of the Nativity into time and space. The political, social and religious context is analysed. The scriptural text depicts the events surrounding the birth and the attitude of those involved when hearing the news. The proposed interpretation is theological; based on the fact that messianic convictions motivated the New Testament writers to compose the birth accounts (Christ was the coming one of intertestamental expectation). Herod is placed in typological relationship with the Egyptian Pharaoh during the times of Moses, whose history is repeated and expanded in the second chapter of Matthew’s Gospel.

Fasting with Jews, Thinking with Scapegoats: Some Remarks on Yom Kippur in Early Judaism and Christianity, in particular 4Q541, Barnabas 7, Matthew 27 and Acts 27

by daniel stoekl

The Day of Atonement. Its Interpretations in Early Jewish and Christian Traditions (Themes in Biblical Narrative 18 ; Leiden : Brill, 2011),165-188.

SARA MILES AND JESUS’ DEFINITION OF THE KINGDOM OF THE HEAVENS: AN ANALYTICAL STUDY OF MATTHEW 5:3-9

by David Buhrow

Master's Thesis

Sara Miles was an atheist who nursed a healthy cynicism toward Christianity. Despite her prejudices toward... more Sara Miles was an atheist who nursed a healthy cynicism toward Christianity. Despite her prejudices toward Christianity, in the Eucharist Miles was confronted by the “impossible reality of God.” Miles experienced a Christianity that is available to all without regard to race, gender or social status. She discovered a Christianity that is inclusive.

Interpreting Mathew 5:3-9, this essay notes the attributes of the Church that Jesus pronounced and relate them to the life of Miles. In this pericope, the Matthean community is attempting to develop their definition of the Church based upon Jesus’ early preaching. They define their religious community based upon their understanding of the Kingdom of the Heavens. They believed the Church was to reflect in the present the attributes of the future Kingdom of the Heavens. Like the Matthean community, Sara Miles finds the Kingdom of the Heavens that Jesus offers is not based upon one’s piety or church attendance, but upon one’s hunger and thirst.

Thus the poor, those who mourn, the meek, the hungry and thirsty, the merciful, the pure in heart, and those who make peace are blessed because they are willing to act upon their innate urges to help those in need and seek God’s kingdom. This is the Kingdom of the Heavens which Sara Miles “discovered,” the Christian kingdom where she is accepted with only one prerequisite: a desire to feed others and thus herself be satisfied. Jesus is requesting that his disciples have this desire in the introduction to the Sermon on the Mount—The Beatitudes (Matt 5:3-12).