Published on September 26, 2008
Welcome to Heroes, part 2
SEASON 4 THE GOSPELS
the four faces of the gospel We do not have four gospels. We have only one gospel. That gospel is given in the person of Jesus Christ. In the four gospel accounts of Matthew, Mark, Luke and John we are given four different perspectives on Jesus. Mathew, Mark , Luke and John wrote the gospels presenting their view of Jesus for a people who were in particular need. Ez 1:4-11
Episode 19 M ark and the L ion
MATTHEW A MAN CALLED
the traditional view says he is because… Unlike most of the other apostles who were skillful fishermen, Matthew was skilled with the pen and with giving an account of facts and figures.
the traditional view says he is because… Papias, one of the earliest Church historians, records that "Matthew collected the sayings of Jesus in the Hebrew tongue." Matthew the evangelist wrote some 1068 verses. While the evangelist Mark wrote some 661 verses which focus on the "events" of Jesus' life and ministry, Matthew focuses on the substance of Jesus' teaching.
The ancient tradition that the author was the disciple and apostle of Jesus named Matthew is untenable the gospel is based, in large part, on the Gospel according to Mark (almost all the verses of that gospel have been utilized in this)
The ancient tradition that the author was the disciple and apostle of Jesus named Matthew is untenable it is hardly likely that a companion of Jesus would have followed so extensively an account that came from one who admittedly never had such an association rather than rely on his own memories.
The ancient tradition that the author was the disciple and apostle of Jesus named Matthew is untenable the attribution of the gospel to the disciple Matthew may have been due to his having been responsible for some of the traditions found in it, but that is far from certain
The unknown author drew not only upon the Gospel according to Mark but upon a large body of material (principally, sayings of Jesus) not found in Mark that corresponds, sometimes exactly, to material found also in the Gospel according to Luke.
In addition to what Matthew drew from Mark and Q, his gospel contains material that is found only there. written or oral tradition that was available to the author
Matthew was composed certainly after 70 A.D. and probably at least a decade later than Mark. Mark was written shortly before or shortly after A.D. 70, which marks the fall of Jerusalem to the Romans at the time of the First Jewish Revolt (A.D. 66-70). Matthew's use of Mark presupposes a wide diffusion of that gospel already.
As for the place where the gospel was composed, a plausible suggestion is that it was Antioch, the capital of the Roman province of Syria. That large and important city had a mixed population of Greek-speaking Gentiles and Jews. The church of Matthew, originally strongly Jewish Christian, had become one in which Gentile Christians were predominant.
Matthew writes as a Jew to his fellow Jews to present to them the evidence for Jesus' claim to be the King of the Jews. He quotes extensively from the Old Testament prophets to show how Jesus fulfilled all that was spoken about the Messiah who would come to establish the reign [or kingdom] of God. He frequently writes, "as it is written in the prophet..." or "this was done to fulfill what was spoken by the prophets...”
Matthew writes as a Jew to his fellow Jews to present to them the evidence for Jesus' claim to be the King of the Jews. Nine times Matthew refers to Jesus as the "son of David". The prophets had foretold that the Messiah would be a direct descent of David.
Matthew writes as a Jew to his fellow Jews to present to them the evidence for Jesus' claim to be the King of the Jews. Matthew's gospel begins with the genealogy of Jesus, tracing him back to David, King of Israel, and then to Abraham, the first Jew. Matthew traces Jesus' lineage through Joseph, his foster father, rather than through Mary, his biological mother
Matthew’s audience were Jewish-Christians who were also challenged to cope with the non-Jewish Christians who were increasingly joining their ranks Matthew begins his story with Jewish Family Tree of Jesus which includes foreign, pagan women: Tamar, Rahab, Ruth and Uriah’s wife.
Matthew’s audience were Jewish-Christians who were also challenged to cope with the non-Jewish Christians who were increasingly joining their ranks Matthew features the story of the Magi searching for Jesus and the Canaanite woman seeking Jesus’ help for her daughter.
Matthew’s audience were Jewish-Christians who were also challenged to cope with the non-Jewish Christians who were increasingly joining their ranks At the end of the Gospel, Jesus gives his disciples the task of teaching all nations.
Matthew’s audience were Jewish-Christians who were also challenged to cope with the non-Jewish Christians who were increasingly joining their ranks In between the first and last chapters, Matthew explains, by means of story and sermon, how the Jewish family of Jesus can and must extend into the Gentile family of the Church.
The Gospel according to Matthew is placed as the first book of the New Testament not because it was written first; rather, it serves as a bridge between the Old Testament and the New, showing how the former is fulfilled in the latter.
The Infancy Narrative (Matthew 1:1-2:23) Jesus is designated as "the son of David, the son of Abraham" the genealogy of Jesus Christ, the Messiah, the royal anointed one The first of the gospel's fulfillment citations, whose purpose it is to show that he was the one to whom the prophecies of Israel were pointing By his sojourn there and his subsequent return after the king's death he relives the Exodus experience of Israel. The words of the Lord spoken through the prophet Hosea, "Out of Egypt I called my son," are fulfilled in him
The Proclamation of the Kingdom (Matthew 3:1-7:29) Ministry and Mission in Galilee (Matthew 8:1-11:1) Opposition from Israel (Matthew 11:2-13:53) Jesus, the Kingdom, and the Church (Matthew 13:54-18:35) Ministry in Judea and Jerusalem (Matthew 19:1-25:46) five great discourses of Jesus, each concluding with the formula "When Jesus finished these words" or one closely similar In every case the discourse is preceded by a narrative section, each narrative and discourse together constituting a "book" of the gospel.
The Proclamation of the Kingdom (Matthew 3:1-7:29) Ministry and Mission in Galilee (Matthew 8:1-11:1) Opposition from Israel (Matthew 11:2-13:53) Jesus, the Kingdom, and the Church (Matthew 13:54-18:35) Ministry in Judea and Jerusalem (Matthew 19:1-25:46) five great discourses of Jesus: Sermon on the Mount Missionary Discourse Parable Discourse “ Church Order” Discourse Eschatological Discourse
The Passion and Resurrection (Matthew 26:1-28:20) The story of Jesus' passion and resurrection, the climax of the gospel, throws light on all that has preceded. In Matthew "righteousness" means both the faithful response to the will of God demanded of all to whom that will is announced and also the saving activity of God for his people The passion-resurrection of God's Son means nothing less than the turn of the ages, a new stage of history, the coming of the Son of Man in his kingdom
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