The Exegesis Of Matthew's Connotations Of A Synagogue

The issue between the Gospel of Matthew and Judaism is a convoluted one. The picture that emerges when talking about whether Jesus’s teaching is anti-Semitic or not becomes ambivalent and it is not easy to interpret, as Coogan has pointed out, “Matthew functions as a bridge between the two Testaments . . .”(Coogan, 1746). In the context of Jewish-Christian dialogue, the fundamental question is how much of Judaism’s principles and practices ascribed to Jesus are preserved from traditional Judaism? As much as Matthew’s Gospel has been considered to be an extremely anti-Semitic, especially in the Christian realm, there remains substantial evidence indicating how Jesus, as presented by Matthew, had preserved the quintessence of Judaism.

In our current day and age, removed from the accounts in the Bible, some would still argue the divinity of Jesus. But this is not a new argument, the Disciples and even Jesus himself faced the animosity of doubters. The Gospel of Matthew describes some of these arguments and proves the undeniable truth that Jesus is the Son of God, the Messiah whom the Jewish Nation waited, and the Savior of the world.

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.

11 Is there anyone among you who if your child asks for a fish, will give you a snake instead of a fish? (Luke 9:11). Alternatively Matthew asserts, “Is there anyone among you who, if your child asks for bread will give a stone? (Matt 7:11). In the time of Jesus, the limestones were the same shape and color of bread. In Luke the serpent or eel resembled fish. In Jewish law the eel would be considered unclean and not fit for consumption. This passage stresses, “An earthly father will not give a son who begs of him something for sustenance (a fish or an egg) something similar-looking, but which is a possible source of evil to him” (Luke X 914). Just as an earthly father will protect their child, our Heavenly Father and His infinite wisdom will only answer prayers in an infinite way. He will give to them the extreme gift of the Holy Spirit from those that seek it.

From all the clubs and organizations I am associated with, I consider the National Conference of Synagogue Youth my favorite extracurricular activity for the past three years. The National Conference of Synagogue Youth is a club that is growing internationally, especially when I was president last year for Dallas. The local club I was managing started off with a population in the low twenties to the mid-thirties with the help of popular events I created with the board and friends associated. For example, The board members of NCSY in Dallas successfully bring in a Holocaust survivor for the week pertaining to Holocaust day every year. I would spread the information through others with Instagram, text messages, and emails that would later be

     Who is this man Jesus? Where was he from? What did he do for others and us? A great source of reference to answer this question would be someone who had direct contact with him in everyday life. Someone who saw the daily wonders he created would be the best source for information. Matthew, the apostle, is believed to have written the gospel of Matthew. He was able to experience firsthand all of the amazing miracles that Jesus performed. God inspired his words, and his gospel relates to the other three gospels in overall context. They were written in different formats and styles, but the overall message and story remains constant throughout all four gospels. This creates a strong

Levine’s book titled The Misunderstood Jew: The Church and the Scandal of the Jewish Jesus proves to be a highly informative resource when trying to understand the intricate relationship between Christianity and Judaism. Levine’s primary objective seems to be a desire to address the idea that there is a vast, irreconcilable disparity between the beliefs and practices of Christians and Jews. Levine’s central argument focuses upon a common misperception of this dissimilarity: it is the result of Jesus being in direct opposition to Judaism. Furthermore, she contends that only a decided openness and interfaith dialogue between Christianity and Judaism can truly provide the most complete and compelling portrait of Jesus’s life and work. To me, the most edifying facet of Levine’s argument was her call to anchor Jesus within the historical and cultural context in which he was teaching in order to best understand his work and his message. Levine not only provides support for this idea throughout The Misunderstood Jew, but near the end of the novel also offers up ways in which both Christians and Jews can reconcile these two ostensibly conflicting perceptions of Jesus. Therefore, in this essay, I will analyze Levine’s arguments regarding the importance of historical/cultural context in Chapter One and Chapter Four while synthesizing it with her solutions presented in Chapter Seven.

important and who are wondering how Jesus fits into history of the Jewish people. This problems means that Matthew’s community was largely Jewish Christian and needed to be reassured that being a Christian did not separate then from the Jewish heritage.

For this assignment, my group decided to visit the Solel Congregation of Mississauga to observe a Jewish religious service. This essay will argue the presence of different elements of power in the synagogue we visited as discussed in Malory Nye’s Religion: The Basics. The reverence for the Torah resembles Michel Foucault’s idea of the power of the panopticon, which parallels the distinct power of the Torah. I will also argue that, based on the interactions between the rabbi and the participants at the service, Antonio Gramsci’s concept of hegemony was not properly represented in the synagogue.

Before getting into the details of Jesus' cleansing of the temple as outlined in the book of Matthew, it will first be necessary to provide some context to the narrative. The cleansing of the temple can be found in Matthew 21:12-17, but the rest of the chapter includes important contextual information that allows one to better appreciate this passage both in its immediate historical context and its larger theological one. The cleansing of

The beatitudes are just a sample of the many teachings that this book has to offer.

In the beginning of Matthew, Matthew talks about how he’s going to portray Jesus. He mentions that first, he’s going underline that he is the new Jewish Messiah, The Messiah was supposed to be the offspring of David and Abraham. Since Abraham was the father of the Jews. Mark also was portraying Jesus as the Jewish Messiah.

The word gospel itself means good news, to spread the message of the gospel is to spread the good news, specifically the good news about Christ. The gospel of Matthew is all about spreading the good news of Christ and notably the good news about Christ’s love. Philosophy is the rational inquiry in search of the first cause of the order of the cosmos, with many philosophers believing that this first cause must be something divine. The message of the love of Christ can provide nuances to the philosophical ideals, like the search of the cause and order of the cosmos, that Plato provides in his Apology.

For this assignment I have decided to write an exegesis of Matthew 17:1-13. I have chosen the New International Version (NIV) as it is easier to read and understand. The New Spirit Filled Life Bible commentary explains that the book of Mathew was written around A.D 50-75 (Hayford 1321). The author is not exactly known, but it is attributed to Matthew. The major theme of this book is that Jesus is the fulfillment of the Old Testament, and that he is the Son of God.

Matthew 16: 13-19 is where Jesus explains to the disciples for the first time that he is really the Messiah, which they had not known before, while Matthew had made his readers aware of the fact in the first chapter. Peter receives this knowledge as a revelation from God, which is why Jesus blesses him and commissions him as the new high priest or chief rabbi, to use the terminology as Matthew would have understood it: