Biblical Studies -- New Testament: Useful E-Books

Presents Matthew as a scribe who wrote about Jesus's life in a rich, multilayered way and shows the unique contribution the First Gospel makes to understanding the connection between the Old and New Testaments.

The first Gospel has traditionally been considered a very Jewish work. Recent scholarship has suggested some Hellenistic influence. The issue is explored in this work with attention focused on the dream narratives of the first two chapters. An investigation is carried out using a new methodology. The memory techniques used in an oral or semi-literate society are explored. A search is made for such techniques in Matthew and these are then compared with similar devices in a wide range of literature, Old Testament, contemporary Jewish, Greek and Roman. The intention is that literary practice should help to clarify the cultural setting in which Matthew functions. This is a work which will interest New Testament scholars with a focus on Gospel studies and oral transmission. It may also appeal to some classical scholars or those with a specialized interest in Josephus.

In this book, Catherine Sider Hamilton introduces a new lens through which to view the death of Jesus in Matthew. Using the concept of 'innocent blood', she situates the death of Jesus within a paradigm of purity and pollution, one that was central in the Hebrew Scriptures and early Judaism from the Second Temple to the rabbis. Hamilton traces the theme of innocent blood in Matthew's narrative in relation to two Jewish traditions of interpretation, one (in Second Temple literature) reflecting on the story of Cain and Abel; the other (chiefly in rabbinic literature) on the blood of Zechariah. 'Innocent blood' yields a vision that resists the dichotomies (intra muros vs extra muros, rejection vs redemption) that have characterized the debate, a vision in which both judgment and redemption - an end of exile - may be true. 'Innocent blood' offers a new approach not only to the meaning of Jesus' death in Matthew but also to the vexed question of the Gospel's attitude toward contemporary Judaism.

Little attention is usually given to the space or place of the kingdom. Yet Matthew employs the distinctive phrase "kingdom of heaven" and also portrays Jesus as Immanuel (God with us). In this volume Patrick Schreiner argues that by expanding one's view of space one can see that Jesus' purpose is to reorder the space of the earth in Matthew as the heavenly king. Jesus pierces the barrier between the two realms in his incarnation, and the spaces of heaven and earth begin to collide in his ministry. Therefore, in Matthew, Jesus does not just promise a temporal or ethereal kingdom, but one that is located, one that has a sense of rootedness. Jesus is granted authority over this space and inspires people to follow him in this construction project. The spatial kingdom begins in his body, and he extends it to his church by promising his presence.

This book is a reading of Matthew's Gospel as though it were written to integrate with, advance, and conclude the existing body of Scriptures. Matthew is read as though John was the last prophet of God and Israel's last chance for repentance, and that Jesus was YHWH who had come to judge the Temple, priesthood, and covenant nation according to the terms of the covenant God made with Moses at Sinai. Through this lens, new interpretations are given to the infancy narrative, the Sermon on the Mount, the mission, the parables, and Jesus' arrival in Jerusalem along with the events that followed.By reading Matthew this way, a greater appreciation can be gained for its necessary place in the canon, and many of Matthew's well-known conundrums can be meaningfully addressed. As a Hebrew document, Matthew understood the necessity to record the crimes against YHWH/Jesus in Israel and Jerusalem as the ultimate cause for the termination of the ethnically and geographically bound covenant, which could then be replaced by the cross-cultural and international covenant that Christians now enjoy.

From beginning to end, the very structure of the Gospel of Matthew emphasizes that Jesus is the Son of God.At climactic points Jesus is so identified--by Peter, by a Roman centurion, by Jesus himself, and by God the Father. With The Gospel of the Son of God, David Bauer provides a comprehensive introduction to this Gospel that has been so foundational to the Christian church. Arguing that the nature of Matthew itself should provide us with the framework for its study, he presents a holistic inductive approach with a literary, theological, and canonical focus.In the first section on orientation, Bauer explores issues of genre, interpretive methods, authorship, audience, and literary structure. Then he moves to interpretation, guiding readers through the meaning of sections of the text. Finally, the reflection section synthesizes and develops major theological themes emerging from the interpretation, including Christology, salvation history, eschatology, and discipleship.While providing a sound basis for the study of Matthew, Bauer goes beyond typical introductory issues to draw out the rich theological vision of the Gospel. His careful scholarship and clear exposition will make this a valuable resource for college and seminary students and pastors.

Irony (as used here) is a rhetorical and literary device for revealing "what is hidden behind what is seen." It thus offers the reader a superior understanding by means of the distinction between reality and its shadow. The book provides a history of different definitions of irony, from Aristophanes to Booth; discusses the constitutive formal elements of irony and the functions of irony; then studies particular aspects of the Matthean Passion Narrative that require the reader to recognize a deeper truth beneath the surface of the narrative.

In Translation Theory and the Old Testament in Matthew, Woojin Chung employs a rigorous method of Skopos theory to examine Matthew's citation technique in his infancy narrative and locates the specific purpose of his use of Scripture. He argues that the complex nature of the formulaic quotations and allusion in Matthew 1‒2 can be understood in light of new methodological insights. The way Matthew cites the Old Testament for his communicative purpose is congruent to the approach of a Skopos translator who is motivated by a specific purpose of translation. The theory of interpretation of his use of Scripture, therefore, can be informed by the theory and method of translation.

What, in Matthew's view, should a human being become and how does one attain that ideal? In The Sermon on the Mount and Spiritual Exercises: The Making of the Matthean Self, George Branch-Trevathan presents a new account of Matthew's ethics and argues that the evangelist presents the Sermon on the Mount as functioning like many other ancient sayings collections, that is, as facilitating transformative work on oneself, or "spiritual exercises," that enable one to realize the evangelist's ideals. The conclusion suggests some implications for our understanding of ethical formation in antiquity and the study of ethics more generally. This will be an essential volume for scholars studying the Gospel of Matthew, early Christian ethics, the relationships between early Christian and ancient philosophical writings, or ethical formation in antiquity.

In this volume Elekosi F. Lafitaga reexamines Matthew's vision of the sheep and goats in the judgment of the nations, which are often interpreted as metaphors for the saved and the condemned. Lafitaga views these images in the wider context of the rhetoric of apocalyptic communication stretching back to Matthew 3. This broader context reveals that the vision of Matthew 25 serves to exhort Israel in the here and now according to the torah, with salvation for Israel involving an indispensable responsibility to love and serve humanity. Central to Lafitaga's analysis is the highly probable scenario that the material in Matthew is dependent on the Book of Dreams (1 Enoch 83-90).

The Gospel of Matthew encourages and inspires its audience to practice the true, authentic, and holistic worship required for believers in Jesus to live in the kingdom of Heaven. In accordance with all that Jesus taught and exemplified regarding authentic worship, believers are invited to complement their worship of God by worshipping and praying to Jesus, who, as God's beloved Son, represents 'God with us'. They are also invited to complement their ritual worship - especially the Baptism and Eucharist - instituted for them by Jesus, with an ethical worship that extends to others, especially to disciples, children, and 'the least ones' with whom Jesus identifies himself, the mercy God desires for a holistic worship. Indeed, a compassionatemercy toward all is the distinctive and noteworthy hallmark that characterizes the theme of worship in the kingdom of Heaven, according to the Gospel of Matthew.

Matthew crowds more Old Testament quotations and allusions into the prologue than anywhere else in his gospel. In this volume, Nicholas G. Piotrowski demonstrates the narratological and rhetorical effects of such frontloading. Particularly, seven formula-quotations constellate to establish a redemptive-historical setting inside of which the rest of the narrative operates. This setting is defined by Old Testament expectations for David's great son to end Israel's exile and rule the nations. Piotrowski contends that the rhetorical effect of this intertextual storytelling was to provide the Matthean community with an identity--in a contentious atmosphere--in terms of God's historical design for the ages, now fulfilled in Jesus and his followers.

This book is an informed, focused, deep, and creative analysis of the topic of (im)politeness applied to Jesus in Matthew's Gospel, with in-depth conclusions and analysis about the Matthean Jesus' (im)politeness. This study utilizes innovative methodological approaches regarding the analysis and interpretation of the subject in Matthew's Gospel, finding similarities with the language and (im)polite engagements of other first-century Greco-Roman characters and the Matthean Jesus in similar contexts. The (Im)Polite Jesus would make an excellent addition for studies on Matthew's Gospel or courses focused on biblical studies, biblical literature, biblical hermeneutics, methodologies, and in discussions about exposing interpreters' cultural biases when addressing the topic of (im)politeness.

This book examines all the relevant passages containing the Term "Son of Man" in both Matthew and the Parables of Enoch. Depictions of the Son of Man in the Gospel of Matthew and in the Parables of Enoch (Par. En.) raise questions about their relationship.The meaning and origin of the term "Son of Man" are discussed, as well as the possible influence of Par. En. on Matthew.Literary, Redaction, Sociological and Narrative criticisms are employed. Introductory questions of date, provenance and social setting are addressed for both Matthew and Par. En. Dates as early as the early second century bce and as late as the late third century ce have been proposed for Par. En., but a consensus seems to be growing for the late first century bce. Therefore Matthew could have known Par. En.Sociological methodologies reveal that the author and audience of Par. En. may have been members of an ousted ruling elite, opposed to the current administration, and yearning for a just reversal of fortunes. Sets of characteristics of the Son of Man in Par. En. and Matthew are developed, and the term is examined briefly in the other Gospels. Then the two sets of characteristics are carefully compared.Similarities in vocabulary as well as in the pattern of relationships prove to be intriguing, showing that Matthew and Par. En., in contrast to other writings, share a unique conception of the judgment scene focussed on the Son of Man as eschatological judge. This suggests quite strongly the shaping of Matthew's concept in the direction of Par. En.

The problem with too much Christianity today is that we replace the person of Jesus with a doctrine of grace. Living in denial of Jesus' teaching on judgment and holiness, too many Christians take refuge from the sayings of Jesus in doctrines of forgiveness that they hope will bolster up their sense of self-worth before God. Andy Angel tackles this dysfunctional spirituality head-on, opening up the journey of learning and love into which the living Lord Jesus invites us all. Unpacking the Gospel of Matthew, he encourages us to rediscover the teaching ministry of Jesus in our own lives, and in doing so, to recover the riches and freshness of the gospel message and to rediscover the depths of love Jesus has for each one of us.

A provocative new commentary that emphasizes the roles of marginality and empire in the Gospel of Matthew. Verse by verse, the author presents this Gospel as a counter-narrative shaping the followers of Jesus as an alternative community, resisting the authorities of both synagogue and state. Shows how the Gospel anticipates the time when Jesus' return will establish God's reign over all--including the imperial powers of Rome.

Although most people acknowledge that Jesus was a first-century Jew, interpreters of the Gospels often present him as opposed to Jewish law and customs--especially when considering his numerous encounters with the ritually impure. Matthew Thiessen corrects this popular misconception by placing Jesus within the Judaism of his day. Thiessen demonstrates that the Gospel writers depict Jesus opposing ritual impurity itself, not the Jewish ritual purity system or the Jewish law. This fresh interpretation of significant passages from the Gospels shows that throughout his life, Jesus destroys forces of death and impurity while upholding the Jewish law.

The Gospel of Matthew opens with a patrilineal genealogy of Jesus that intriguingly includes five women: Tamar, Rahab, Ruth, 'she of Uriah', and Mary. In a gospel that has a strongly Jewish and male-orientated outlook, why are women incorporated? Particularly, why include these four Old Testament women alongside Mary? Rejecting traditional as well as feminist views, E. Anne Clements undertakes a close literary reading of the narratives to discern how each woman is characterised and presented. All are significant scriptural figures on the margins of Israelite society. From this intertextual world established by Matthew, Clements explores why Matthew may have named these women in the opening genealogy and what implications their inclusion may have for the ongoing gospel narrative. Mothers on the Margin? argues that Matthew's Gospel contains a counter narrative focused on women. The presence of the five women in the genealogy indicates that the birth of the Messiah will bring about a crisis in Israel's identity in terms of ethnicity, marginality, and gender. The women signal that Matthew's Gospel is concerned with the construal of a new identity for the people of God.

Popular writer and teacher Jeannine Brown shows how a narrative approach illuminates each of the Gospels, helping readers see the overarching stories. This book offers a corrective to tendencies to read the Gospels piecemeal, one story at a time. It is filled with numerous examples and visual aids that show how narrative criticism brings the text to life, making it an ideal supplementary textbook for courses on the Gospels. Readers will gain hands-on tools and perspectives to interpret the Gospels as whole stories.