Bible Epic Miniseries

Pastor David took an interesting approach to preaching this particular passage in which Jesus' feet are washed by the sinful woman who cleans his feet and anoints them with perfume to the ire of Simon the Pharisee. Jesus uses this as an opportunity to use a parable to teach about grace and its availability to everyone. After reading the passage he began to break down the different perspectives of the characters in the story as if analyzing a play. He examined the perspective of the woman, Simon, Jesus and the others at the dinner.

Conscientious Objectors in Vietnam Claiming yourself to be a Conscientious Objectors back in those days, required a lot of courage and could affect you and the way others saw you in so many ways. For those who do not know what a Conscientious Objector is, is someone who has claimed the right to refuse or reject military service due to morale, religious, or ways of thinking concerns. And it wasn't easy believe me, see the U.S was constantly in need of soldiers, but those who refused were most of the time sent to prison for not serving their country. In other countries, they would put CO's (Conscientious Objectors) into other civil services.

In Matthew 1-2, the infant stories are used to prepare the ground for the theme of Jesus; the new and perfect Moses, the great teacher and interpreter of God’s ways. A parallel can be drawn between the experiences of the infant Jesus and the experience of Moses. This can be seen in Matthew 2:16-18, where the slaying of innocent male Hebrew children occurred around the time of the birth of Jesus, and in Exodus 1:15-22, where Hebrew children were also murdered at the time of Moses’ birth. Just as Moses came out of Egypt, leading the people of God, so does Jesus. Following the infancy stories, the rest of Matthew’s Gospel is structured around five long discourses where Jesus teaches. On each occasion, the evangelist indicates that a great teacher has been at work (Maloney, 1988, p. 133-34).

The people who are gathered in front of Jesus did not understand that this bread was provided by God, they thought Moses had fed the people. The bread was sent from heaven to supply for the physical needs of the people. The people do not understand that Jesus can fill them in a way that no bread is able to. It is evident that this crowd does not yet understand what it means to be a true disciple of Jesus.

Jesus' decision to physically cast out the moneylenders from the temple stands as one of the most interesting events of his life, because it represents what seems to be the only moment in the Gospel narratives where he becomes visibly angry to the point of physical action. While one could argue that Jesus is frequently (and justifiably) angry with the disciples from time to time, this is the only moment that Jesus' anger moves him to physical force. Although the event is recorded in all four of the Gospels, this study will focus specifically on its rendering in Matthew, because when considered in the context of Matthew's larger narrative, one can see how Jesus' decision to cleanse the temple does not represent an aberration in either his character or theological message, but rather the natural culmination of Jesus' life and works prior to that point, and demonstrates a kind of revolutionary, anti-authoritarian element of Jesus' message of salvation that is all too often overlooked by Christians and critics alike.

The Book of Mark is one of the four gospels in the New Testament and one of the three synoptic gospels, and it is described as a historical narrative (Mueller 66). Thematically, the story of the Rich Young Ruler is consistent with the common theme in this book: the lack of understanding about Jesus and Jesus’ teachings (Mueller 69). More specifically, this passage discusses wealth, but in the way of sacrificing all types of wealth to achieve the ultimate goal of entering into the Kingdom of God or gaining eternal life. Though today’s audience might not be as well prepared to receive the same message as Mark intended, in today’s time, the story of the “Rich Young Ruler” can be used to imply that achieving eternal life is not about the act of giving up worldly riches but rather the act of sacrifice for God.

In the gospel of Mark 7:1-8, 14-15, and 21-23 the Pharisees notice that Jesus’ disciples are eating without washing their hands. The Pharisees found this unusual because they wouldn’t eat until their hands were clean, which was the tradition of the elders that they had followed. However the Pharisees would not only cleanse their hands. They also cleaned their jugs, kettles, beds, and even themselves after returning from the market. So when they saw that the disciples were eating with unclean hands, they asked Jesus why the disciples didn’t follow tradition as they did. Jesus responded saying to the Pharisees that they disregard the commandments, yet they honor human tradition. Jesus then gathered the crowd and said to them that nothing that

They believed that this leader-the Messiah (?anointed one?)-would rescue them from their Roman oppressors and establish a new kingdom. As their king, he would rule the world with justice. However, many Jews overlooked prophecies that also spoke of this king as a suffering servant who would be rejected and killed. It is no wonder, then, that few recognized Jesus as the Messiah. ?How could this humble carpenter?s son from Nazareth be their king,? they thought. But Jesus was the King of all the earth, and it was Matthew (Levi) who took it upon himself (but not alone) to spread the word. Matthew used about 1475 words, 137 of which are words used by him alone of all the New Testament writers. Of these latter 76 are classical; 15 were introduced for the first time by Matthew, or at least he was the first writer in whom they were discovered; 8 words were employed for the first time by Matthew and Mark, and 15 others by Matthew and another New Testament writer. It is probable that, at the time of the Evangelist, all these words were in current use. Matthew's Gospel contains many peculiar expressions that help to give decided colour to his style. Thus, he employs thirty-four times the expression basileia ton ouranon; this is never found in Mark and Luke, who, in parallel passages, replace it by basileia tou thou, which also occurs four times in Matthew.

This passage is preceded by a warning from Jesus about the Sadducees and Pharisees, and to beware of their false teachings, which is a common theme in Matthew. As usual, he rebukes them for their lack of faith and comprehension of his true mission and identity, and for their constant concern

The name Matthew comes from the Greek Maththaios, which is derived from the Hebrew or Aramaic Mattiyah. His name means “gift of Yahweh” or simply “gift of God.” Saint Matthew was one of the twelve apostles and he wrote the Gospel according to Matthew. Although he was a publican, it is said the Saint Matthew was a Jew. Before his conversion, he was a publican, which was a tax collector, by profession. Not much is really known about Matthew later on in his life. His beginning of apostolic activity started in the communities of Palestine. He wrote for his countrymen in Palestine and composed his Gospel in his native Aramaic. This is refereed to as the “Hebrew tongue” which is mentioned in the Gospel and the Acts of

In this paper, there will be research on the Gospel of Matthew from Daniel Harrington’s commentary “The Gospel of Matthew”, This paper will explain the teachings of the “6 Antithesis” in chapter 5 verses 21-48, and the main point on “Jesus came not to abolish but to “fulfill” the Law and Prophets (Harrington 90).” This paper will also have Daniel Harrington interpretations of the writing of the gospel of Matthew. I believe that Jesus had a reason for his teachings and how he went forward to preach them to the congregation.

The direct teachings of Jesus give instructions of how to live as Christians and the Parables were used in the Gospel to immediately confront us with a truth and evoke a change. (Fee & Stuart,2003, p. 152). The five major discourses of Matthew’s Gospel are centred around five lengthy Sermons using parables to make a point and call the people to make a change.

This is a summary of a No Travel Seminar on a Study of the Gospel of Matthew. The seminar was lead by Dr. John Dunaway who is a professor at NTS and has served as a pastor for over 50 years. After his brief self-introduction, he began his presentation with an overview of the Gospel of Matthew, followed by a more elaborated narrative summarizing the gospel, and he finished with brief closing remarks. Throughout this enthusiastic presentation, Dr. Dunaway made reference to remarks by multiple prominent commentators, which added substance to his narrative, even though none were explicitly stated upfront.

The 1920s were an economic boom, but a majority of the country could not enjoy the wealth and prosperity. Only a small percentage of the country enjoyed huge sums of wealth, and the majority of families, about 3/4s, were poor and lived in poverty (“Great Depression”). These statistics are surprising considering the growth of consumerism and advertising of the time. Even though most of the country did not share the wealth, they still engaged in the consumerism and culture of the time. Products started to be mass-produced and therefore more affordable. A culture of buying the latest and greatest products developed. Advertisements tempted people, promising that their product would give them the life they wanted. In order to keep up with the new products and devices, poorer families spent a majority of their incomes on unnecessary consumer goods (“1920s Vintage Ads”). For the rich, the culture of consumerism was not a problem as they had plenty of money to spare; however, for the poor this culture was damaging. Many people took out loans to pay for things such as cars and houses, and this was an economic problem that contributed to the depression (“Great Depression”). Even though most people’s lives were difficult in the 1920s, people were still hopeful. They believed in the country, themselves, the economy, and the idea that consumerism could improve your life.

The article proposes that psychosocial treatments in conjunction with pharmacotherapy offer those suffering from Schizophrenia better functional recovery and reduced relapse rates than treatment plans exclusively involving medication. Benefits of psychosocial treatments, as the article suggests, are the addressing of issues outside of the condition’s symptoms. Based on recent research in the fields of psychosocial interventions, these types of treatments help to mitigate issues such as damage to social and work relationships; increased risk of substance abuse, aggression, and self-harm; depression and demoralization; and experiences with psychosis. (Addington, Piskulic, & Marshall, 2010)