Gospel According To Matthew
The Gospel of Matthew is one of the four canonical Gospels of the New Testament.
Although the text itself does not include author name, Christian tradition has assigned to one of the twelve disciples of Jesus of Nazareth , Matthew.
Long considered the oldest of the Gospels, which would have inspired Mark, Matthew is now second in the theory of two sources , that after the majority of scholars. According to this theory and its derivatives, the Gospel of Mark Prior and he would have been one of his sources, along with the hypothetical Q source. However, a number of authors maintain responses to synoptic problem that preserve the primacy of Matthew This said that the ancient tradition In his Ecclesiastical History, Eusebius of Caesarea in the early fourth century , summed up what was remembering the tradition of the apostle Matthew: "Matthew, indeed preached first to the Hebrews. As it should also reach out to others, he devoted himself to writing in his mother tongue, his Gospel, deputy remains in its presence by means of writing, for those he departed. " (HE III, 24, 6). Still according to Eusebius, Papias had written to 125: "Matthew in Hebrew therefore meets the loggia (to Jesus) and translated them all (rmneusen) as he was capable. (HE III, 39, 16). Also Irenaeus wrote, about 180: "So Matthew says he published among the Hebrews in their own language
The apostle Matthew, therefore, have published very soon, in Palestine and the Hebrew language (Hebrew or Aramaic), a written form of gospel, especially inserting speeches, or awards, Jesus (as can be found for example in the Gospel of Thomas ). It would then be moved abroad, like most other apostles. The hypothesis of the deacon Philip "The hypothesis of Deacon Philip is a development of the theory of two sources. (See diagram Problem ). The deacon Philip , one of September , would be the real author of our first gospel, after consultation with Luke, a companion of Paul during his stay in Palestine in the latter, about 57-59 (cf. Acts 21.8 - - 27.2); specifically to maritime Caesarea, home of Philip, where Paul himself was held prisoner for nearly two years. Philip and Luke have inherited from two sources: the logia of the Lord written in Aramaic by the apostle Matthew, according to tradition, and the Gospel of Mark, from the testimony and preaching of the apostle Peter. Philip as Luke would have had ample time to conduct their own investigation. The Hellenistic Philip and Luke then allegedly made independently of one another, in Greek, their respective gospel, one in Caesarea Maritime (Philippe), and one in Rome (Luke). Philip the Deacon (or the church after him) would have left the first gospel under the patronage of the Apostle Matthew, because it reproduces well the loggia and because the name of an apostle was more prestigious. This hypothesis has the advantage of reconciling the data remarkably tradition (external criticism) and the question of textual data block (inner critic). In particular, it raises some paradoxes of the theory of two sources. Why Matthew Greek (according to this hypothesis Philippe) and Luke, but who worked independently of one another, do they know anyway agreements remarkable place even infancy gospels with parallel developments though different insertion same location in the frame of Mark (3.19) of the Beatitudes and the Sermon on the Mount (albeit in very different forms, and though Marc does not speak here of the Beatitudes or Sermon), using two identical sources: the loggia and Marc (albeit with very different ways), not to mention many agreements detail (Marc cons) who have long been "cross" for scholars. There was not copying them, but prior consultation, and even common reading the same sources. On the other hand it is very likely that the first Gospel (Matthew Greek) was composed in Palestine because it denotes a precise knowledge of that country. It may be noted, moreover, that the testimony of Deacon Philip for intensive writing of Acts seems more likely. The first Gospel seems therefore apply primarily to Jews and rabbis of the synagogue, to show them to the scriptures, the Old Testament, that Jesus Christ really the Son of God and Emmanuel, God with us since the beginning, the son of David, the heir of all the kings of Israel and the Messiah they had hoped. The title Son of God intervenes at key turning points of the story, from childhood, baptism, confession of Peter at the transfiguration, Jesus' trial and crucifixion. The name of the son of David, which is associated and which comes in ten instances, shows that Jesus is the new Solomon, Jesus indeed speaks as Wisdom incarnate. Under the title "Son of man, which runs through the gospel, and that comes straight from Daniel and the Book of Enoch, Jesus is seen with any divine authority over the Kingdom of God in heaven as on earth. Greek Matthew, writing for a community of Christians came from Judaism, and probably talking with the rabbis, seeks primarily to show the person and work of Jesus fulfilling the Scriptures. It confirms the Scriptural texts: Davidic race (1.1 to 17), his virgin birth (1.23), his birth in Bethlehem (2.6), his stay in Egypt (2.15), its establishment in Capernaum (4.14 to 16), his messianic entry into Jerusalem (21,5.16). He does his work for miraculous healings (11.4-5) and for teaching (5.17). While he stressed that both the apparent failure of the mission of Jesus was announced by the Scriptures, and that the cuts of the Son of man fulfilling the prophecy of the Suffering Servant of Isaiah (from 12.17 to 21). The first Gospel presents itself less as a simple biography of Jesus, have done their part admirably Mark and Luke, as a perfectly constructed and documented thesis addressed the Jewish Hellenists, believers to reinforce their faith, the skeptics or opponents to refute them. It fits well in this climate of tension that existed in Palestine before the destruction of the Temple, as we described in the Acts of the Apostles, where persecution threatened incessantly martyrdom of Stephen at the instigation of the synagogue, dispersion of the apostles, to be followed by the martyrdom of Jacques minor. The problem of the first Gospel is reminiscent of that of the speech of Stephen, who is reported by the Acts (cf. Acts 7). This is not surprising they have almost the same author: Philip the Deacon Luke dictating to the speech of Stephen, he and final editor of the first gospel. The terrible invectives of the deacon Stephen, about to die, look remarkably like the curses of Christ (seven) against the scribes and Pharisees, which is found in Chapter 23 of our first Gospel. - The period of life is divided into two parts: - He made five speeches: Greek Matthew, it was said, recycled nearly all of Mark's Gospel. He has even made, as Luke, the framework of his own work. However, unlike Luke, he has, especially for the beginning, much less followed the sequence of Mark, thus showing that he did not, primarily, concerns historical or biographical. We can count at least 22 Pericopes that Matthew Mark Greek displaced, including 10 that are important include: They are inflicting significant jumps, such as placing the healing of the stepmother of Simon Peter after teaching on the mountain or the choice of the Twelve, while Mark and Luke place it before. Placing the healing of the paralytic and the call of Matthew-Levi after the storm subsided, while Mark and Luke have before. Etc.. But there is a remarkable phenomenon is that within these pericopes displaced Greek Matthew retains (despite some additions or deletions, as always) the original order of Mark found in principle in Luke (Luke, meanwhile, not having moved more often these pericopes). Here we have tangible proof, both of respect for the Greek Matthew content of the story of Mark and the veracity of the theory of two sources. It is Mark who is the master document that the other two Synoptics, and even John, were distinguished. But we must also note, another remarkable phenomenon, that from: Greek Matthew (probably Philip) now follows very closely the sequence of Mark (still with additions or deletions, inversions and some minor) until the end (authentic) of this gospel, even more faithfully than Luke, who, He amputated significantly the text of Mark or the interrupts for long stretches of insertions. Additions or omissions of Mark, Matthew or Luke Greek, are made independently by these two evangelists. This further reinforces the theory of two sources. To explain some minor chords of Greek Matthew and Luke, Mark cons, some German scholars have imagined the existence of a prior Marc, the Urmarkus, slightly different from the one we know that Greek Matthew and Luke have used common. Although not proven, one might note that this proposal would fit well with "the hypothesis of Deacon Philip." The Urmarkus none other than a private version of Mark, not yet published, that Luke would have communicated that the deacon Philip during his stay in Palestine. Its author, Marc, was then revised slightly before publication. We define the source Q as what the Gospels of Matthew and Luke have in common, apart from Mark. In this sense the source Q is not at all a hypothetical document, as we read sometimes, but it may well be revived. There was necessarily a common source for Matthew and Luke Greek, apart from Mark. But the problem is we can not delimit the document, or even assign a specific order. It is not at all sure it was the same strong presumption to the contrary, that the Greek Matthew and Luke did not report each verbatim. Moreover awards found there, besides a few stories, are not given in the same order by Greek Matthew and Luke. Which one has best fulfilled the original order of the document? More quotes from the document posted by the two diagrams are not, generally, do word for word, but periphrastic form, rather meaning for meaning. For the reconstruction of this document can not escape hypotheses. It seems the more likely either to admit that Luke was more respected than Matthew Greek order and content of the source Q, and he was introduced as such in his gospel, in two main beaches: You can add Lk 22.30. In addition it appears that: was also a separate document, one can, for lack of evidence to the contrary, to assimilate the source Q. Sentences, or discourses, that Matthew Greek owned and not listed in the source Q, as reconstructed above, may be conveniently attributed to a source Matthean mouth because the deacon Phillip would have been the confidant of the apostle Matthew before his departure for the mission. It does not seem to go much further. Here then, is identified purely and simply the logia of the Lord whose existence is known by tradition and the source Q, defined by German commentators. Greek Matthew, probably the deacon Philip, has used very freely both Matthean traditions, one written in principle in common with Luke, and oral versions of its own, plus the results of his investigation and his personal memories. That itself will be translated orally, for Luke, documents Hebrew or Aramaic, he had in his possession. Matthew Greek stressed the genealogy of Christ (cf. Mt 1,1-17), giving it considerable importance apologetics, biblical scholars than usual do not emphasize enough. This genealogy encapsulates the entire Old Testament, and relates to the New. In fact for us in our Bibles, it opens read the New Testament. Similarly for infancy gospels (cf. Mt 1.18 to 2.23), Matthew relates the Greek point of view of Joseph and the brethren of the Lord ", while Luke (cf. Lk 1 to 2) give the perspective of Mary, probably through the testimony of the apostle John, first contacted him. The facts narrated are very different, but they are still compatible and stackable. There was probably prior consultation about this, between Matthew Greek (Philippe) and Luke, because about one another and are exactly parallel, or symmetric in their respective gospel. The commentators have often cited the convergence assertions biographical, or theological, implied, contained in these two stories. Thus, according to Joseph A. Fitzmyer (The Gospel According to Luke I-IX, page 307): The references in Matthew and Luke. Although the facts narrated by Matthew Greek can not be proven historically, we see how they are nonetheless consistent with the psychology of the characters we know from elsewhere, such as Herod, and manners of the time. The historic environment is indisputable, with the last days of Herod and his estate. Upon entry, Jesus is presented as Savior (cf. Mt 1.21), Emmanuel (1.23), King (2.2), Messiah or Christ (2.4), Son of God (2.15) in fulfillment of all prophecies. In the story of the Passion and Resurrection of Christ, as sending a mission, Greek Matthew, like the other three gospels, follows very closely the pattern of Mark, until the end of this true gospel, that is located in Mk 16.8. Like others, he rewrote his own way, with little change in the substance. Matthew confirms Greek in particular, as Luke, the chronology of Mark that holds the Anointing at Bethany two days before the Passover (Matthew 26.2), celebrate the Holy Supper the night of Passover (26.17), and Jesus did stay at least six hours on the cross, on Friday, after being crucified at nine o'clock in the morning (cf. Mt 27.45). It adds only a few episodes, according to his personal investigation: After the Resurrection , Matthew Greek, unlike Luke and the final added to the Gospel of Mark (Mk 16.9-20) after Luke and perhaps John, after the first appearance of Christ to the holy women ( 28.9 to 10 Mt), reports the appearances of Christ to the apostles, and sent on mission in Galilee (Matthew 28.16-20) where the angel (Matthew 28.7) and Jesus himself (Mt 28:10) had made an appointment to the disciples. Similarly, the evangelist John put an apparition of Christ to his disciples in Galilee, the lake of Tiberias (cf. Jn 21). While closely following the sequence of Mark, Matthew Greek has added new episodes, however, shortening the narrative of Mark in some places. He seems to have enjoyed a tradition own, different from that of Luke, since it does not signal the appearance of Jesus before Herod (cf. Lk 23.8 to 12). In addition to a written tradition Matthean in principle common with Luke, and that, in the wake of German scholars of the nineteenth century, was decked out with the name "Q source", it seems that the first Gospel has received a source Matthean oral Force in this gospel. Philip had known personally the Apostle Matthew. From him he received, as the other eleven, the charisma of the diaconate, and the mandate of preaching the Gospel. (See Acts 6:6; 8,1.14). That the apostle Matthew, who was leaving for abroad (Rufin said the Ethiopia : cf. HE III, 1, 1, Latin translation of Rufinus), would have delivered his gospel Aramaic, in fact loggia, or Speech of the Lord with the charge to translate and publish. In addition to the loggia, the first gospel provides us with valuable information on the customs and original Matthew, became one of the Twelve. While Marc followed by Luke, tells us the call for a Levi son of Alphaeus, Matthew tells us the Greek, in the parallel account of Matthew it is the same, "His name was Matthew" ( Mt 9.9), one of the Twelve (cf. Mk 3:18). In turn giving the list of apostles, Matthew mentions that Greek Matthew was a publican (cf. Mt 10:3). This is the first gospel single that we speak of the fee paid by the Temple Jesus and Peter (cf. Mt 17.24-27). We can see here a specific notation what was tax collector Matthew. He gave the money to tax its technical name "didrachm. In real financial specialist told us that it was worth two didrachmas stater (tetradrachm is another) to pay the tax aforesaid and it is therefore sufficient for two people (cf. Mt 17.27). Saint Matthew, Apostle and scribe of Christ (in Aramaic) would be clearly defined at the end of parabolic speech: "... scribe who has trained for the kingdom of heaven ... like a householder who brings out of his treasure what is new and the old. "(Matthew 13:52). Some commentators (Jerusalem Bible) believed they had found there a signature of the discrete primitive evangelist. The first Gospel parables we bring in outstanding fit for him, which would implement the money: parable of the unforgiving debtor, we speak of 10,000 talents, colossal sum, and a hundred denarii (cf. Mt 18.23-35) ; parable of the talents (cf. Mt 25:14-30), while Luke speaks of mines (cf. Lk 19.11-27). It was the first gospel in the Lord's Prayer evoke forgiveness of debt and debtors (cf. Mt 6.12), while Luke mentions for its part remission of sins and the duty to give to anyone who has (cf. Lk 11:4). It was the first Gospel which alone would give the price of the betrayal of Judas: "Thirty pieces of silver" (Mt 26.15), that is to say, thirty shekels (not thirty pieces of silver as the saying goes ), the value of a slave (cf. Ex 21.32), while Mark (14:11) and Luke (22.5) would not state that a certain sum of money. Similarly Matthew alone we clarify that Judas would have earned that amount, "the thirty pieces of silver to the chief priests and scribes" (Mt 27.3) would then discarded, seized with despair, not in the trunk but in the very sanctuary (naos) of the Temple (Mt 27.5). Similarly, in the story of the Resurrection, Matthew Greek alone would tell us that the chief priests and elders "gave the soldiers a large sum of money, with this warning: 'You will say this: His disciples came by night and stole him away while we slept. '"(Mt 28.12-13). Philip, a direct descendant of Matthew and custodian of his testimony, will want to leave under the patronage of Matthew the first Gospel single whole, in its final edition. The scholars have often noted the Petrine character of the first gospel. More than the other two Synoptics, he insisted on the primacy of the Apostle Peter. This is not surprising if one accepts that that was the first gospel to senior editor, and final, the deacon Philip. Is known from the Acts of the Apostles had maintained close relations with Prince Philip of the apostles. Ordained deacon at the initiative of Peter, and his hands to the head of the Twelve, Philip was to receive many times in Samaria and elsewhere in Judea (Acts 6 --- 12). The testimony of Philip in the first Gospel, as also in the Acts, could be firsthand. The report added to the first Gospel of Mark, himself a collaborator of Pierre and his interpreter, details of Peter, or words about him, which could hardly come from the personal confidences of the chief apostles of the deacon Philip 's march Peter on the waves (cf. Mt 14.28-33), Tu es Petrus (cf. Mt 16.17-19), perhaps the fee paid by the Temple Jesus and Peter in Capernaum (cf. Mt 17 24-27). These facts are known only by the relationship of the first Gospel, inserted in the frame of Mark. The first gospel was that of preaching the Kingdom of Heaven. But that Heaven does not come true on the land through a community of disciples, who was the Church and the Church itself was built on the apostle Peter. In the confession of the Messiahship of Jesus reported by Mark (8:29) and Luke (9.20), Greek Matthew (Philip) was added into the mouth of Peter, the explicit confession of the divinity of Jesus ( cf. Mt 16:16). This was in response to this last confession that Peter had heard instituted by Christ, as the steward of the Kingdom of Heaven. In 1964 , came out on screens a film written and directed by Italian Pier Paolo Pasolini , The Gospel according to St. Matthew (original title: It Vangelo secondo Matteo). Meaning and intent of the Gospel of Matthew
Map of the Gospel of Matthew
Use of Mark by Matthew
Use of the loggia, the source Q, by Matthew Greek
The Matthean genealogy of Christ
The infancy gospels, Matthew Greek
The Passion, the Resurrection, for missions in Matthew
Matthean oral tradition?
The appearance of the Petrine gospel I.
Notes References
See also
Internal Links
External Links
Bibliography
Film
Gospels Matthew Marc Luke Jean Written apostolic Acts of the Apostles Pauline Epistles Roman 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon Catholic Epistles Hebrews Jacques 1 Peter 2 Peter * 1 John 2 John * 3 John * Jude * Apocalypse Apocalypse of John * * Absent from the Peshitta Syriac
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