He makes clear what he considers to be the meaning of the Greek text that Matthew has bequeathed to the Church.
A perceptive introduction precedes Morris's warmhearted verse-by-verse exposition of Matthew, an exposition based on his own literal translation of the text. Now a standard reference work on the Gospel of Matthew, this mature, evangelically oriented commentary will continue to meet the needs of students, pastors, and general readers alike. This detailed commentary presents the Gospel of Matthew as a counter-narrative, showing that it is a work of resistance written from and for a minority community of disciples committed to Jesus, the agent of God's saving presence.
It was written and functions to shape the identity and lifestyle of the early community of Jesus' followers as an alternative community that can resist the dominant authorities both in Rome and in the synagogue. Matthew's Gospel anticipates the time when Jesus will return and establish God's reign over all, including the powers in Rome. In what sense does Matthew's Gospel reflect the colonial situation in which the community found itself after the fall of Jerusalem and the subsequent humiliation of Jews across the Roman Empire?
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To what extent was Matthew seeking to oppose Rome's claims to authority and sovereignty over the whole world, to set up alternative systems of power and society, to forge new senses of identity? If Matthew's community felt itself to be living on the margins of society, where did it see the centre as lying? In Judaism or in Rome? And how did Matthew's approach to such problems compare with that of Jews who were not followers of Jesus Christ and with that of others, Jews and gentiles, who were followers?
In this volume, Scot McKnight writes an introduction to the Synoptic Gospels as a whole, illuminating their distinctive historical and theological features and their importance within the New Testament canon. Tuckett writes on Luke, W.
Telford on Mark, and John Riches on Matthew. Highly readable, this volume is recommended to the New Testament student, as well as anyone interested in the background and content of the Synoptic Gospels. Careful study of the Synoptic Gospels can be a transforming experience. Yet for many, such study is unexciting because they fail to take the required time, they simply do not know how to study the Synoptic Gospels, or they do not have the necessary background to guide them through various passages.
This book is intended to help students formulate principles and methods for studying the Synoptic Gospels. This course from distinguished New Testament professor Dr. Craig Evans discusses the original context in which Matthew wrote his Gospel, as well as his purpose for writing. Matthew wrote for those still connected to the synagogue, answering questions based upon their Jewish context. Analyze the Gospel of Matthew as an ancient biography meant to communicate historical information as well as moral, theological, and political lessons.
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Brown examines a number of themes in Matthew and describes their thorough grounding in the Hebrew Scriptures. Thus salt was associated with joy, permanence, and covenant making. Savor is lost through mixture and contamination. Similarly, priesthood power does not dissipate with age; it, too, is lost through mixture and contamination. Hales — of the Quorum of the Twelve Apostles encouraged us to think about how our lives can lead others to glorify our Father in Heaven:.
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Robbins of the Seventy referred to these verses when teaching the importance of eliminating anger from our lives:. It is the thought-sin that leads to hostile feelings or behavior. Monson — reminded us that we can choose not to become angry:. No one can make us angry.
It is our choice. If we desire to have a proper spirit with us at all times, we must choose to refrain from becoming angry. I testify that such is possible. We experience displeasure or irritation or antagonism, and if we so choose, we lose our temper and become angry with others. Lust, on the other hand, is anything but godly and celebrates self-indulgence. It erodes the moral barriers that stand against inappropriate, abnormal, or illegal behavior.
The Joseph Smith Translation makes it clear that the Savior did not encourage His followers to literally cut or disfigure themselves. The Savior used startling images to teach followers the importance of casting away their sins and removing themselves from sinful places, people, and situations see Matthew —30 ; —9 ; Mark —48 ; Joseph Smith Translation, Mark —48 [in the Bible appendix].
It appears the Savior was referring to a saying common in His day. Pike, eds. Faust — of the First Presidency taught about the healing power of forgiveness:. Sidney Simon, a recognized authority on values realization, has provided an excellent definition of forgiveness as it applies to human relationships:. The Savior has offered to all of us a precious peace through His Atonement, but this can come only as we are willing to cast out negative feelings of anger, spite, or revenge.
Nelson explained the meaning of the word perfect as used in Matthew :. Perfection is pending. It can come in full only after the Resurrection and only through the Lord. But it will be a great while after you have passed through the veil before you will have learned them.
Such a man or woman might serve in Church positions or in private acts of mercy in an effort to achieve prominence or cultivate contacts that would increase income or aid in acquiring wealth. Others might serve in order to obtain worldly honors, prominence, or power.enunesar.tk
Best Commentaries and Books on Matthew | Logos Bible Software
If the hour of prayer found them in the streets, so much the better, for all men would see their devoutness! Have you ever said a prayer mechanically, the words pouring forth as though cut from a machine? Do you sometimes bore yourself as you pray? When you find yourself getting into a routine with your prayers, step back and think.
Meditate for a while on the things for which you really are grateful. Look for them. Bring your goals and your hopes and your dreams to the Lord and set them before Him.
New Testament Commentary: Matthew
Some people might ask what purpose is served in asking for blessings if Heavenly Father already knows what we need. Through prayer we acknowledge our dependence on the Lord, exercise our faith in His ability to bestow desired blessings, and acknowledge that ultimately all blessings come from Him. Approached properly, prayer helps us evaluate our lives and align with the will of God. We worship our Father in Heaven as all-knowing and all-powerful. Surely, as our Creator, He knows our cares, our worries, our joys, our struggles without our informing Him. The reason our Heavenly Father asks us to pray cannot be that we are able to tell Him something He does not already know.
Douglas Moo on Tradition and the Old Testament in Matthew 27:3-10
The object of prayer is not to change the will of God but to secure for ourselves and for others blessings that God is already willing to grant but that are made conditional on our asking for them. Blessings require some work or effort on our part before we can obtain them. Oaks taught that we should use special prayer language when addressing our Father in Heaven:. This change of clothing is a mark of respect. Similarly, when we address our Heavenly Father, we should put aside our working words and clothe our prayers in special language of reverence and respect. In offering prayers in the English language, members of our church do not address our Heavenly Father with the same words we use in speaking to a fellow worker, to an employee or employer, or to a merchant in the marketplace.
We use special words that have been sanctified by use in inspired communications, words that have been recommended to us and modeled for us by those we sustain as prophets and inspired teachers.