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.

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.

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.

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.

Neither Jesus nor Paul developed a formal ethical system, yet each left a moral legacy that forms the core of New Testament ethics. In this book, Frank Matera examines the ethic found in the teachings of Jesus and Paul. He explores the broad range of moral concerns found in these writings and finds an identifiable unity that underlies the ethical teachings of both.

Western culture is in a moment when wholly new kinds of personal transformations are possible, but authentic transformation requires both personal testimony and public recognition. In this book, Adam Ellwanger takes a distinctly rhetorical approach to analyzing how the personal and the public relate to an individual’s transformation and develops a new vocabulary that enables a critical assessment of the concept of authenticity. The concept of metanoia is central to this project. Charting the history of metanoia from its original use in the classical tradition to its adoption by early Christians as a term for religious conversion, Ellwanger shows that metanoia involves a change within a person that results in a truer version of him- or herself—a change in character or ethos. He then applies this theory to our contemporary moment, finding that metanoia provides unique insight into modern forms of self-transformation. Drawing on ancient and medieval sources, including Thucydides, Plato, Paul the Apostle, and Augustine, as well as contemporary discourses of self-transformation, such as the public testimonies of Caitlyn Jenner and Rachel Dolezal, Ellwanger elucidates the role of language in signifying and authenticating identity. Timely and original, Ellwanger’s study formulates a transhistorical theory of personal transformation that will be of interest to scholars working in social theory, philosophy, rhetoric, and the history of Christianity.

What makes this commentary on Luke stand apart from others is that, from beginning to end, this is a literary analysis. Because it focuses solely on the Gospel as it appears and not on its source or origin, this commentary richly and thoroughly explores just what Luke is saying and how he says it.

If you find books such as Richard Dawkins' The God Delusion compelling but your faith heritage is also important to you, this book shows how you can affirm both. Taking a cue from Marcus Borg's contention that "scriptural literalism" is for many people a major impediment to authentic spirituality, Carl Jech describes how all religion can and should be much more explicit about its symbolic, metaphorical, and artistic nature. With a particular focus on mortality and the relationship of humans to eternity, the book affirms a postmodern understanding of "God" as ultimate eternal Mystery and of spirituality as an artistic, (w)holistic, visionary, and creative process of becoming at home in the universe as it really is with all its joys and sorrows. Religion as Art Form is a must-read for those who think of themselves as spiritual but not religious.

All people have sinned and broken God's law. None of us are good (Rom. 3:10). And as a result of our sin, God commands us to repent. But what does repentance look like? In this booklet, Dr. R.C. Sproul looks at several people in the Bible and how they give us a model of repentance. Dr. Sproul explains that true repentance is not simply a religious ritual or the resolve to do better next time. Rather, it's a spiritual conversion in which we turn from our sin and to God in faith. The Crucial Questions booklet series by Dr. R.C. Sproul offers succinct answers to important questions often asked by Christians and thoughtful inquirers.