Ruth Christa Mathieson’s unique reading of Matthew’s parable of the royal wedding feast (Matt 22:1–14), which concludes with the king’s demand that one of the guests be bound and cast out into the outer darkness, focuses on the means of the underdressed guest’s expulsion. Using sociorhetorical interpretation, Mathieson draws the parable into conversation with early Jewish narratives of the angel Raphael binding hands and feet (1 Enoch; Tobit) and the protocol for expelling individuals from the community in Matt 18. She asserts that readers are invited to consider if the person who is bound and cast out is a danger to the little ones of the community of faith unless removed and restrained.

Outlines the parables of Jesus and discusses how each of the parables can be taught and preached.

The NIV Study Bible is the #1 bestselling study Bible in the world's most popular modern English Bible translation. This best-loved Bible features a stunning four-color interior with photographs, maps, charts, and illustrations. One look inside this white Italian Duo-Tone(TM) edition reveals why this Bible is a favorite for over 9 million people.

The Abingdon New Testament Commentaries series provides compact, critical commentaries on the writings of the New Testament. These commentaries are written with special attention to the needs and interests of theological students, but they will also be useful for students in upper-level college or university settings, as well as for pastors and other religious leaders. In addition to providing basic information about the New Testament texts and insights into their meanings, these commentaries are intended to exemplify the tasks and procedures of careful, critical biblical exegesis.In this volume, Donald Senior unfolds the meaning of Matthew’s Gospel in its original context. The Gospel was written for an early Christian community caught in a moment of profound transition, striving to remain faithful to its Jewish heritage and facing a new and uncertain future in the Gentile world. Building on a lifetime of scholarship on this Gospel, Senior uses an array of methodologies to explore the literary, historical, and theological perspectives of Matthew in context. At the same time, he provides leads for the contemporary reader to note the interplay between Matthew’s Gospel and our own time and place. In the nexus between these two worlds of experiences, the message of the Gospel comes alive and takes on new meaning.

Contrary to the prevailing view that βασιλεία is a verbal noun signifying God’s rule, this study demonstrates how the term’s pragmatic range in Matthew’s Gospel covers both five distinct types of use and their integration into a coherent concept. The study, which is the first to examine all occurrences of βασιλεία in the First Gospel from the perspective of semantic monosemy, extends and enhances our appreciation of the Matthean Zentralbegriff, and engenders a more accurate apprehension of the nature and aims of the Matthean narrative and the theological views it conveys.

"The English translation at the beginning of each section is France's own, designed to provide the basis for the commentary. This adept translation uses contemporary idioms and, where necessary, gives priority to clarity over literary elegance." -- BOOK JACKET.

The Parable of the Royal Wedding Feast (Matt 22:1-14) concludes with the troubling scene of an individual being cast out into the outer darkness, where there is weeping and gnashing of teeth-because this person is not wearing wedding clothes! This is powerful "rhetography" using graphic imagery for rhetorical purposes. To explore what this Parable might imply regarding a "dress code for heaven," Socio-Rhetorical Interpretation (SRI) as formulated by Vernon Robbins is employed to consider the inner, inter-, socio-cultural, ideological and sacred textures of the Parable. Analysis of each of these textures contributes to my thesis that the expulsion of an individual from the wedding feast may be for the well-being of the community, especially "little ones." This is the focus of concern in the Community Discourse (Matt 18) where the only other "king" parable in Matthew's Gospel occurs and the king is associated with the heavenly Father (18:35). In my interpretation of Matthew 22:1-14 the king is also understood to represent God. Inner texture analysis draws attention to Matthew 22:11-13 as an act of expulsion of an individual (cf. Matt 18:15-17) rather than of separation of the good and the bad at the end of the age (cf. Matt 13; Matt 25). In intertexture explorations parallels are drawn between Matthew 22:13 and the angel of healing, Raphael, being commanded to bind the fallen angel Asael by the feet and hands and to cast him into the outer darkness (1 Enoch 10). In analysis of the social and cultural texture of the Parable I recognise the importance of honour in the first-century world but note that the Gospel of Matthew exhibits a counter-cultural attitude to honour. Therefore, I argue that expulsion of an individual concerns more than dishonouring the king by failing to dress in clean clothes. Ideological texture analysis of this Parable and its interpretations is undertaken from my social location as an Anglican priest in a church where "little ones" have been sexually abused and religious leaders have not taken sufficient responsibility for their well-being. Consideration of sacred texture categorises this Parable as primarily prophetic rhetoric (rhetorolect) directed at the religious leaders and insiders of first-century Judaism. I argue that the Parable of the Royal Wedding Feast continues to address religious leaders and insiders rather than little ones or those on the margins. This provokes the question of how the criticism Jesus levels at the scribes and Pharisees (Matt 23) and the teaching on community discipline Jesus provides to the disciples (Matt 18) applies to the church today, especially with respect to allegations of child sexual abuse. My reading of the Parable of the Royal Wedding Feast differs from others by exploring why one would be expelled from the feast with feet and hands bound, rather than focusing on the requirements needed to enter the dominion of heaven, such as better righteousness, bearing good fruit and doing good works. These may form "the dress code for heaven" for those preparing for the return of the Son of Man (Matt 13, 24-25), but this Parable is not addressed to disciples but rather to religious leaders (Matt 21-23).

Introduction. The authorship of the Gospel ; The Gospel's sources ; How the author handled his sources ; From eyewitnesses to Matthew's sources ; The date of the Gospel of Matthew ; The provenance of the Gospel of Matthew ; What kind of document did Matthew think he was writing? ; The state of the Gospel text ; Elements of Matthew's narrative technique ; Matthew's use of the OT ; Matthew's use of other Jewish tradition -- Commentary. The stock from which Jesus comes, and its history (1:1-17) ; Infancy (1:18-2:23) ; John proclaiming in the wilderness (3:1-12) ; Preparation (3:13-4:12) ; Establishing his ministry (4:13-25) ; Sermon on the Mount (5:1-8:1) ; Jesus on the move in ministry (8:[1]2-9:34) ; Workers for the harvest (9:35-11:1) ; Seeing clearly and relating rightly to God's present agenda (11:2-30) ; Conflict with the Pharisees (12:1-50) ; Parables of the kingdom (13:1-53) ; Jesus interpreted, but also rejected (13:53[54]-16:20) ; Anticipating a future through suffering and beyond (16:1-17:20) ; Status and behaviour in the 'royal family' (17:22-18:35) -- Family and possessions in view of the kingdom (19:1-20:16) ; Redefining greatness, Jesus goes to Jerusalem to die : Jericho, Bethphage, entry into Jerusalem (20:17-21:11) ; Provocative ministry in Jerusalem (21:12-46) ; Jesus silences the leaders who are his opponents (22:1-46) ; Jesus criticises the scribes and Pharisees (23:1-39) ; The shape of the future (24:1-25:46) ; The Passion account (26:1-27:66) ; Resurrection and commissioning (28:1-20).

In The Gospel of Matthew and Judaic Traditions, Herbert W. Basser, with the editorial help of Marsha Cohen, utilizes his encyclopaedic knowledge of Judaism to navigate Matthew’s Gospel. This close, original reading explicates Matthew’s use of Jewish concepts and legal traditions that have not been fully understood in the past. Basser highlights Gospel sources that are congruent with a wide swath of extant Jewish writings from various provenances. Matthew affirms Jesus’ end-of-days—the coming of the Kingdom—salvation message: initially meant for Jews, it is the Gentiles who embraced his message and teachings that encouraged their faith and simple trust. Matthew’s literary art manages to preserve the Jewish details in his sources while disclosing an anti-Jewish and pro-Gentile bias.

The Prophetic Parables of Matthew 13 is a message of meditation based on the Bible and written by Arthur Walkington Pink (1 April 1886 – 15 July 1952) was an English Bible teacher who sparked a renewed interest in the exposition of Calvinism or Reformed Theology. Little known in his own lifetime, Pink became "one of the most influential evangelical authors in the second half of the twentieth century." Arthur Walkington Pink was born in Nottingham, England, to a corn merchant, a devout non-conformist of uncertain denomination, though probably a Congregationalist. Otherwise, almost nothing is known of Pink's childhood or education except that he had some ability and training in music. As a young man, Pink joined the Theosophical Society and apparently rose to enough prominence within its ranks that Annie Besant, its head, offered to admit him to its leadership circle.[4] In 1908 he renounced Theosophy for evangelical Christianity. Desiring to become a minister but unwilling to attend a liberal theological college in England, Pink very briefly studied at Moody Bible Institute in Chicago in 1910 before taking the pastorate of the Congregational church in Silverton, Colorado. In 1912 Pink left Silverton, probably for California, and then took a joint pastorate of churches in rural Burkesville and Albany, Kentucky. In 1916, he married Vera E. Russell (1893–1962), who had been reared in Bowling Green, Kentucky. Pink's next pastorate seems to have been in Scottsville. Then the newlyweds moved in 1917 to Spartanburg, South Carolina, where Pink became pastor of Northside Baptist Church. By this time Pink had become acquainted with prominent dispensationalist Fundamentalists, such as Harry Ironside and Arno C. Gaebelein, and his first two books, published in 1917 and 1918, were in agreement with that theological position. Yet Pink's views were changing, and during these years he also wrote the first edition of The Sovereignty of God (1918), which argued that God did not love sinners and had deliberately created "unto damnation" those who would not accept Christ. Whether because of his Calvinistic views, his nearly incredible studiousness, his weakened health, or his lack of sociability, Pink left Spartanburg in 1919 believing that God would "have me give myself to writing." But Pink then seems next to have taught the Bible with some success in California for a tent evangelist named Thompson while continuing his intense study of Puritan writings.