Critical Analysis of Matthew

Critical Analysis of Matthew

Introduction

This essay is based on the critical analysis of Matthew. In the history of Christianity, the Gospel of Matthew, the Gospel was certainly the most popular, most read and commented on. To read a Gospel passage is essential to rebuild the Old Testament background, explicit and implicit, to which it refers. This reconstruction is used to capture, on the one hand, the continuity of Jesus and on the other, the irrepressible new (Gardner, 1991). This is particularly important for the Gospel of Matthew. Both Matthew and Luke speak of the conception and birth of Jesus and some of the events that followed the birth. Neither Mark nor John mention in this period of the life of Jesus in Mark absence of the infancy narratives suggests that these stories do not exist in the most ancient Christian traditions about Jesus and various traditions concerning children have formed later. Matthew's version of these traditions is strongly influenced by the use of Old Testament texts. Even the theological imagination and symbolism play an important role in the composition of the infancy narratives (Lachs, 1987).

The birth of Jesus is placed in the great divine plan of salvation, the prophets, and already announced already in place in the first covenant with Israel, that is the purpose of the quotation of Isaiah (7:14) that Matthew places at this point story. Not for nothing the names of Jesus refer to the Hebrew verb save, points out how the angel (1.21), and he adapts to the full title of Emmanuel, God-with-us. The expression “God with us” find ourselves at the end of Matthew's Gospel: “I am with you always, until the end of the world” (28:20). Christ is present in the Church and continues to be God with us. Not only is this in the community, but it is the savior and the support of the community. The Gospel of Matthew never misses an opportunity to tell us the privileged places of the presence of the Risen Christ: in the community gathered in his name (18:20), the apostles' missionaries (10, 40), in needy brothers (25:31), in the church that sermon (28:20)

Jesus, the Synoptic Gospels and Acts

Jesus was an oral preacher, with a repertoire of parables, aphorisms, exhortations, and example stories. If, as the Gospels have it, he sent out followers to preach what he preached, they must have learned much the same repertoire, so oral transmission of the Jesus tradition must have begun before Jesus' death. After Jesus' crucifixion, his disciples continued to recite his words, and they also began to tell stories about him. Unfortunately, the roads along which the tradition moved to the written Gospels, who moved it, and how much it changed along the way, cannot be recovered. The tradition was sometimes used in moral exhortations, other times in polemical and apologetically settings, other times in gatherings for worship (Thayer, 2008). While the tradition was not fixed word-for-word, it likewise did not have the character of an amorphous ...