The book of Matthew talks about Jesus walking on the water. There are a few ways that people explain the passage. Some people try to explain away the miracle. We are going to discuss both these ways. First of all, there are several ways that can explain the passage. The first way is that everything has a symbolism. The ship is Israel, while the disciples are the remnant. Jesus going to pray is like Jesus dismissing the Jews for a time and leaving them for a time. The waves are the the nations which toss about those that around them, with the help of the waves of persecution. Just as the disciples were troubled when Jesus came unto them, those that are not right with the Lord will be frightened when the Lord returns. Then, as he did in this story, he will call out and calm the fears of the people. Then Peter, who stands for the church, which is also called out from Israel, was called out. In the symbolism, this stands for the church being caught up in the air to be with the Lord. When the Lord does rescue “Peter”, the wind will forever be calm for the Christian.1 Yet, another way is very similar to the first. It also involves the Church, but in a different way. The other way was about the church as a group, while this way of explaination talks about the church as being filled with many individuals. Each tempest-tossed individual who has a storm of his own, has a Heavenly Father who comes and rescues the wind-driven soul when the Lord sees fit. One way to describe this passage is to say that Christ will save any individual that cries out in the middle of a terrible tempest.2 One can also say that the story shows the kingship of Christ. The theme of Matthew is the kingship of Christ. It would make total sense f... ... middle of paper ... ... is that he comes to each and every person in need. When we start sinking in the storms of life, we need to cry out to the Lord and he will reach out and will bring you out of the water that has begun to drown you. Works Cited English, E. Schuylyer. Studies in the Gospel According to Matthew. 2nd ed. Grand Rapids: Zondervan Publishing House, 1938. The Expositor’s Bible Commentary. Grand Rapids: Zondervan Publishing House, 1984. Morgan, G. Campbell. Studies in the Four Gospels. 3rd ed. Old Tappan: Fleming H. Revell Company, 1931. Cannon, William. The Gospel of Matthew. Nashville: The Upper Room, 1982. Clark, Adam. Clarke's Commentary. Nashville: Abingdon. Haldeman, I.M. Christian Science in the Light of Holy Scripture. Chicago: Fleming H. Revell Company, 1909. Barclay, William The Gospel of Matthew. 2nd ed. Philadelphia: The Westminster Press, 1959.
Vermes, Geza. Jesus the Jew: A Historian's Reading of the Gospels. Philadelphia: Fortress Press, 1973.
Donahue, John R., and Daniel J. Harrington. The Gospel of Mark. Collegeville, MN: Liturgical, 2005. Print.
Stanton, Graham. Gospel Truth?: New Light on Jesus and the Gospels. Valley Forge, PA: Trinity Press International, 1995. Paperback.
The author’s intent is Christological. Jesus is the Son of God. He is God amongst us. Recognized titles in Matthew include Christ, Son of God, Son of Man, Son of David, King, Immanuel. In addition, “the allusions and actions of Jesus of Matthew’s Jesus also communicate his Messianic claims.”2 The Gospel functions as a teaching tool and can be used liturgically. The author of Matthew intended it to be read and for his audience to understand, be engaged in and appreciate the literary devices and references. He “did not write for bad or casual readers, but in stead for good and attentive listeners. The ancient audiences were “accustomed to retain minute textual details”.3
Mark does not include the miraculous acts listed above, but illustrates the change of location from earth to heaven through comparing the earthly Jesus, “the temple made with hands,” who was “given as a ransom for many” (Mark 10:45) to the risen Jesus.2 The ripping of the veil in Mark, exposes the very face of God, splitting the heavens and opens a heavenly passageway, revealing God to all.3 “Certainly the significance of the fact that the torn veil reveals God's "face" in the face of one enthroned not on the ark or the cherubim, but on the cross, would not be lost on cultically sensitive and discerning readers!”4 The purpose of Mark’s Gospel is to reveal God. The first Gospel begins a Christological conversation that continues throughout the passion narratives and interrelated scriptures.
Damrosch, David, and David L. Pike, eds. "The Gospel According to Luke." The Longman Anothology of World Literature. Compact ed. New York: Pearson, 2008. 822-33. Print.
... main discourses of Jesus. Upon reading the Gospel of Matthew, readers are able to identify Jesus as the crucified Messiah and exalted Lord of the church. As the first book of a two-work narrative, Luke focuses on displaying Jesus as the universal Savior of the world, and readers are encouraged to spread the message of redemption to people of all nations. As the universally-known action story, the Gospels incorporate the drama, suffering, and hope associated with the life of Jesus, the ultimate hero. Whether people read this story through the lens of the intended audience or simply to gain understanding and knowledge about Jesus’ journey on earth, the purpose of the Gospels is clear. Despite differing elements of the Gospels, their intention to spread the wondrous story of Jesus and the coming of His kingdom throughout the world will forever remain constant.
Pink, Arthur W. Studies in the Scriptures, 1947. Edinburgh: Banner of Truth Trust, 1982. Print.
The foremost book of the New Testament is Matthew. It was written by the author, Matthew, to illustrate clearly that the ?King? has arrived. Matthew, a Jew, was very literate. He was a despised tax collector who later changed his life and lived completely for Jesus and became one of His? twelve disciples. Matthew directed this Gospel to his fellow Jews c.60-65 A.D. to prove that Jesus is the Messiah and to explain God?s kingdom that He holds i...
Brown, Raymond. A Crucified Christ in Holy Week: Essays on the Four Gospel Passion Narratives. Collegeville, Minnesota: The Liturgical Press, 1986.
St. Matthew. “The Sermon on the Mount”. A World of Ideas. Ed. Lee Jacobus. 9th e. Boston: Bedford,
This is a climactic moment in which Matthew’s life wavers between two possibilities. St. Matthew must decide to either continue
The Gospel according to Matthew, although being the first book of the New Testament canon, it was not considered the first gospel genre to be written. Matthew’s gospel gives an account of the life, ministry, death and resurrection of Jesus Christ of Nazareth. In this essay, I intend to look at how the exegesis and interpretation of this gospel may be affected by our understanding of the authorship, its intended readership and where and when it was written. Although all these categories are important in their own right, I will focus more of the intended audience and readership of this gospel.
Murray, John. The New International Commentary on the New Testament. The Epistle to the Romans. (Grand Rapids: William B. Eerdmans Publishing, 1968)
Stenmark, Mickael. How to Relate Science and Religion. Grand Rapids: William B. Eerdmans Publishing Company, 2004.