Matthew Gospel according to
Judas Iscariot’s betrayal alerts us to the fact that no one is exempt from the possibility of betraying Jesus. As the disciples sat together with Jesus at the last supper, Jesus made an announcement: “Behold,
Missionaries, like other servants of God, face the temptation of discouragement. Some things that contribute to discouragement include working among an unresponsive or hostile people group; frequent ministry trips away from spouses and family; trying
Luke 1:26-42 is a very interesting account of a women who willingly rendered herself to God’s service, to God’s plan, to God’s program, and to God’s proposal. It challenges me when I read Mary’s humble response to
“The author of this book was beyond a doubt the Matthew, an” “apostle of our Lord, whose name it bears. He wrote the Gospel of” “Christ according to his own plans and aims, and from his own” “point of view, as did also the other “evangelists.” “As to the time of its composition, there is little in the Gospel itself to indicate. It was evidently written before the “destruction of Jerusalem (Matt. 24), and some time after the” events it records. The probability is that it was written between the years A.D. 60 and 65. “The cast of thought and the forms of expression employed by the writer show that this Gospel was written for Jewish Christians of Palestine. His great object is to prove that Jesus of “Nazareth was the promised Messiah, and that in him the ancient” prophecies had their fulfilment. The Gospel is full of allusions to those passages of the Old Testament in which Christ is predicted and foreshadowed. The one aim prevading the whole book “is to show that Jesus is he “of whom Moses in the law and the” “prophets did write.” This Gospel contains no fewer than” “sixty-five references to the Old Testament, forty-three of these” “being direct verbal citations, thus greatly outnumbering those” found in the other Gospels. The main feature of this Gospel may “be expressed in the motto, “I am not come to destroy, but to” “fulfil.” “As to the language in which this Gospel was written there is “much controversy. Many hold, in accordance with old tradition,” “that it was originally written in Hebrew (i.e., the Aramaic or” “Syro-Chaldee dialect, then the vernacular of the inhabitants of” “Palestine), and afterwards translated into Greek, either by” “Matthew himself or by some person unknown. This theory, though” “earnestly maintained by able critics, we cannot see any ground” for adopting. From the first this Gospel in Greek was received as of authority in the Church. There is nothing in it to show that it is a translation. Though Matthew wrote mainly for the “Jews, yet they were everywhere familiar with the Greek language.” The same reasons which would have suggested the necessity of a translation into Greek would have led the evangelist to write in Greek at first. It is confessed that this Gospel has never been found in any other form than that in which we now possess it. “The leading characteristic of this Gospel is that it sets forth “the kingly glory of Christ, and shows him to be the true heir to” David’s throne. It is the Gospel of the kingdom. Matthew uses “the expression “kingdom of heaven” (thirty-two times), while” “Luke uses the expression “kingdom of God” (thirty-three times).” “Some Latinized forms occur in this Gospel, as kodrantes (Matt.” “5:26), for the Latin quadrans, and phragello (27:26), for the” Latin flagello. It must be remembered that Matthew was a “tax-gatherer for the Roman government, and hence in contact with” those using the Latin language. “As to the relation of the Gospels to each other, we must maintain that each writer of the synoptics (the first three) “wrote independently of the other two, Matthew being probably” first in point of time. “Out of a total of 1071 verses, Matthew has 387 in common with “Mark and Luke, 130 with Mark, 184 with Luke; only 387 being” “peculiar to itself.” (See MARK; LUKE; GOSPELS.)” “The book is fitly divided into these four parts: (1.) Containing “the genealogy, the birth, and the infancy of Jesus (1; 2).” “(2.) The discourses and actions of John the Baptist preparatory to Christ’s public ministry (3; 4:11). (3.) The discourses and actions of Christ in Galilee (4:12-20:16). “(4.) The sufferings, death and resurrection of our Lord (20:17-28).
Posted by webmaster on Friday, September 15th, 2017 @ 10:27AM