Matthew uniquely highlights Jesus as "Emmanuel", but almost wholly overlooked are the deeper implications of this "presence" motif for Matthean christology. Kupp takes a multidisciplinary approach to the weaving of the Emmanuel Messiah into the story-telling, redaction and christology of the Gospel. Kupp employs the lenses of both narrative and historical criticism to produce the first monograph in English on the divine presence in Matthew. Matthew's Gospel is a story that compels, a text with a history and a christological treatise.

Matthew uniquely highlights Jesus as 'Emmanuel', and Dr Kupp examines the implications of this 'presence' motif in this 1996 book.

The Gospel of Matthew says some things about Jesus, and attributes words to Jesus, that are unique to this Gospel. If we pay careful attention to these passages, we may find Matthew both challenging some of our most treasured assumptions and providing new, exciting possibilities for the life of the church. Jesus as the teacher and embodiment of Divine Wisdom, calling to us to learn gentleness and humility from him, leads us into a path of discipleship that has profound implications for Christians’ relationship with the world—but especially with Jews and Muslims.

The NIV Application Commentary helps you communicate and apply biblical text effectively in today's context. To bring the ancient messages of the Bible into today's world, each passage is treated in three sections: Original Meaning. Concise exegesis to help readers understand the original meaning of the biblical text in its historical, literary, and cultural context. Bridging Contexts. A bridge between the world of the Bible and the world of today, built by discerning what is timeless in the timely pages of the Bible. Contemporary Significance. This section identifies comparable situations to those faced in the Bible and explores relevant application of the biblical messages. The author alerts the readers of problems they may encounter when seeking to apply the passage and helps them think through the issues involved. This unique, award-winning commentary is the ideal resource for today's preachers, teachers, and serious students of the Bible, giving them the tools, ideas, and insights they need to communicate God's Word with the same powerful impact it had when it was first written.

In this volume Father Meier explores how Matthew remodeled the form, the Christological message, and the moral demand of the gospel. Part I shows Matthew's church in crisis. It was experiencing a shift in its Christian existence: from a narrow Jewish-Christian past to a universal Gentile future. To preserve yet reinterpret the particularistic traditions of that Jewish-Christian past, Matthew drew up a model of salvation history and then reshaped the gospel message to fit it. Part II offers a mini-commentary on the whole gospel to illustrate this reshaping of the message. Pericope by pericope, Matthew presents Jesus as Son of God and Son of Man, and therefore as 'the' definitive teacher of his Church. Indeed, the nexus between Christ and his Church emerges as the outstanding characteristic of Matthew's gospel. Part III studies Matthew's construction of a unified moral vision on the basis of this connection between Christ and Church. The basic stance of Jesus and his disciples towards the Mosaic Law is one of fulfillment - a 'prophetic' fulfillment which involves at times a deepening of, at times the abrogation of, the letter of the Law.

What type of Old Testament text did Matthew use as editor of his Gospel? On the one hand, the editorially inserted fulfilment quotations with their peculiar textual form may be expected to represent Matthew's biblical text. On the other hand, the remaining OT quotations are mainly Septuagintal, and it is often assumed that Matthew reinforced the Septuagintal character of the quotations which he found in his sources. In the first part of this study, the fulfilment quotations are examined. Their textual form is best explained as a Septuagint text that was revised to make it better agree with the Hebrew and to improve the quality of its Greek; the evangelist took these quotations from a continuous text. In the second part, Matthew's remaining OT quotations are investigated. If Matthew borrows quotations from his sources, he does not adjust them to the LXX but he simply copies them or edits them in his usual way; if he inserts quotations into his sources, he makes use of his revised Septuagint. On the whole, this revised Septuagint seems to have been "Matthew's Bible".

Matthew describes the beginning of Jesus's ministry with the summary words, ""μετανοεῖτε (repent/turn), for the kingdom of heaven is at hand"" (3:2; 4:17). Why does Matthew use this command, μετανοεῖτε, at the beginning of his ministry, and how does it relate to the rest of the Gospel? What do μετανοέω and μετάνοια mean? Scholars have stated that μετανοέω in 4:17 has critical value for understanding Matthew because the verse functions as a summary statement (or key phrase) of Jesus's public ministry and teaching. This book argues the thematic significance of μετάνοια (turning/repentance) in the Gospel of Matthew. The lexical idea of μετανοέω and μετάνοια involves a turning of mind (or heart, will, thinking) and behavior, and so in turn of one's whole being and life. This opening commandment of turning (μετανοέω), especially the concept, the essence, and the contents is fully revealed throughout the body of Matthew in various ways. Discipleship, the language of righteousness, doing the will of God, changing one's heart and mind, the Great Commission, and Matthean soteriological theme convey the essence of μετάνοια and the contents of the fruit worthy of μετάνοια(3:2, 8; 4:17). The five major teaching blocks (5-7; 10; 13; 18; 23-25) teach the theme and the content of μετάνοια.

In focusing exclusively on the book of Exodus and its constant allusions in the New Testament, this new collection of studies seeks both to increase knowledge of the textual transmission of Exodus in the first century, and to encourage further methodological reflection on the use of Scripture vs. scriptural traditions as employed by ancient authors. First exploring the role of Exodus within Judaism in the Second Temple Period, the contributors then reflect upon the rhetorical impact of Exodus citations and allusions in the New Testament. By taking the reader from the Four Gospels through the Pauline and Disputed Letters and Hebrews, and all the way to Revelation itself, this volume demonstrates both the unity and the diversity of appeals to Exodus traditions in Jewish and Christian literature within the Second Temple Period.

The essays collected here originated as papers given at the Annual Moore College School of Theology for 2014. Like Matthew's Gospel itself, they show a concern to place the good news about Jesus Christ in the context of God's unfolding plan of salvation throughout the centuries. The history of Israel contains both promise and pattern that point ahead to the coming of Jesus Christ as the Messiah who will 'save his people from their sins'. The essays also reflect a concern to speak into the context of the contemporary proclamation of that good news. When the risen Christ sent his first apostles to make disciples of all nations, the good news began to be preached widely to both Jew and Gentile. That good news still continues to be proclaimed into today's world, bringing hope to all those who sit under death's shadow. In their own small way, these essays seek to further thattask. For Emmanuel is come. God with us. The contributors are Keith Birchley, Peter Bolt, Ben Cooper, Matthew Jensen, Jeff Read, Bill Salier, Michael Stead, Jane Tooher and Paul Williamson."

The priesthood of all believers is a pillar undergirding Protestant ecclesiology. Yet the doctrine has often been used to serve diverse agendas. This book examines the doctrine's canonical, catholic, and contextual dimensions. It first identifies the priesthood of all believers as a canonical doctrine based upon the royal priesthood of Christ and closely related to the believer's eschatological temple-service and offering of spiritual sacrifices (chapters 1-3). It secondly describes its catholic development by examining three paradigmatic shifts, shifts especially associated with Christendom (chapters 4-6) and a suppression of the doctrine's missional component. Finally, the book argues that a Christian doctrine of the priesthood of all believers should be developed with a Christocentric-Trinitarian understanding of the missio Dei. This suggests there are especially appropriate ways for the royal priesthood to relate to the Father, to the Son, and to the Holy Spirit. A canonically and catholically informed priesthood of all believers leads contextually to particular ecclesial practices. These seven practices are 1) Baptism as public ordination to the royal priesthood; 2) Prayer; 3) Lectio Divina; 4) Ministry; 5) Church Discipline; 6) Proclamation; and 7) the Lord's Supper as the renewal of the royal priesthood.