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In two places in the First Gospel (Matt 10:5b-6; 15:24) the Messianic mission of Jesus and his disciples is limited to a group called ‘the lost sheep of the house of Israel’. In light of Matthew’s intense interest in Jesus’ Davidic Messiahship and the Jewish Shepard-King traditions surrounding King David it is argued that the 'lost sheep of the house of Israel' refers to remnants of the former northern kingdom of Israel who continued to reside in the northern region of the ideal Land of Israel.
Surprisingly, this is the first full-length study devoted to Matthew's use of Zechariah by way of quotation and allusion. Three times he cites Zechariah (21.5; 26.31; 27.9-10), and on at least eight occasions he alludes to the prophet (23.35; 24.30, 31, 36; 25.31; 26.15, 28, 56). It is the messianic vision of Zechariah that has appealed to Matthew, with its elements of the restoration of the humble Davidic king, the smiting of the divinely appointed shepherd, the creation of a renewed remnant, and the worship of Yahweh by all nations. Among the questions Ham undertakes to resolve in this precise and clearly presented monograph are: how much Matthew's reading of Zechariah owes to his Jewish predecessors, how much he is in harmony with other early Christian readers of the prophet, and to what extent his image of Jesus has been shaped by Zechariah's eschatological hopes.
Matthews gospel presents Jesus as Israels royal Messiah, inaugurating Gods kingdom in the world. It was written to help Jewish Christians understand that their faith in Jesus was entirely consistent with the faith of ancient Israel. With frequent quotations and allusions from the Old Testament, Matthew demonstrates how Jesus is both Son of David and Son of God. This study will help you understand the scope of this gospel, the clear advice it offers for the church, and its personal implications for the lives of disciples today.
In Matthew’s Non-Messianic Mapping of Messianic Texts, Bruce Henning challenges the popular description of Matthew’s use of fulfillment language as Christological to the more general category “broadly eschatological” by exploring case studies which map a messianic image to Jesus’ disciples.
Contrary to the prevailing view that βασιλεία is a verbal noun signifying God’s rule, this study demonstrates how the term’s pragmatic range in Matthew’s Gospel covers both five distinct types of use and their integration into a coherent concept. The study, which is the first to examine all occurrences of βασιλεία in the First Gospel from the perspective of semantic monosemy, extends and enhances our appreciation of the Matthean Zentralbegriff, and engenders a more accurate apprehension of the nature and aims of the Matthean narrative and the theological views it conveys.
In The Colonization of Land in Matthew's Gospel, Maziel Barreto Dani proposes that land is constructed as a colonized and subjugated entitl. Traditional scholarship claims that the Gospel of Matthew is detached from spatial-territorial discussions and that geographical land concerns are displaced with Christology. Dani, however, reinterprets multiple implicit and explicit references to land in the Gospel to show continuity, rather than discontinuity, with the Hebrew Bible’s concerns with material land promises. She does so by engaging the Gospel within its broader Roman, Hellenistic, and Jewish contexts where the theme of land possession is pervasive. Central to the Gospel and the imperial contexts from which it emerges are contestations over the land and proclamations to whom the land belongs. Dani argues that while Judea and neighboring lands are under the firm control of Roman imperial power during the first century CE, Matthew’s Gospel envisions Rome’s demise and the control of land being transferred to an alternative empire governed by the sovereign rule of God. Though God liberates the land from Rome’s oppressive grasp and restores land promises to the righteous poor at Jesus’ return, the land fails to escape colonial control. That is, the world, while relinquished from Roman hegemony, is reasserted under God’s power and domination. In arguing that Matthew’s Gospel employs an imperializing agenda involving land reclamation, the Gospel may be a source for validating and justifying the modern colonization of foreign and occupied land under the guise of God’s purposes. The Colonization of Land in Matthew's Gospel challenges colonial ideologies which oppress not only peoples but the lands which they inhabit.
The second half of Matthews Gospel moves from the Transfiguration to the Resurrection, announcing Jesus as the worlds true King. The life, death, and resurrection of Jesus bring the hopes of ancient Israel to their dramatic climax, linking Jesus royal character to his humble service and self-sacrificing love. This study completes the unique portrait of Jesus developed in the first half of Matthews Gospel and offers firm guidance for the Church and disciples today.
A comparison of the shepherd metaphor in Matthew's Gospel with its use in early Jewish, Christian, and Graeco-Roman writings, shedding light on Matthew's socio-religious location.
Christian Zionism is often seen as the offspring of premillennial dispensationalism. But the authors of this work contend that the biblical and theological connections between covenant and land are nearly as close in the New Testament as in Old. Written with academic rigor, this provocative volume proposes a place for Christian Zionism in an integrated biblical vision today.
Although the Gospel of Matthew emphasizes Jesus as the son of David, no one has systematically investigated how 1-2 Samuel influence Matthew's portrayal of Jesus as the son of David. This work addresses that lacuna and shows how the sustained use of 1-2 Samuel in Matthew evokes the themes of mercy and righteousness as the hallmarks of a proper Davidic shepherd. The book's systematic intertextual and narrative approach offers another way to understand Matthew’s Christology and portrayal of the kingdom of heaven. It helps the reader appreciate the justice-focused nature of Jesus’ rule and its religious and political implications.