Following a thorough examination of the structure, language, and argument of Matthew's discourse on parables, Anthony O. Ewherido underscores its primary relevance to the ongoing discussion on the social context of Matthew's Gospel. The convincing analysis of the textual evidence and study of some social and historical trends in Christianity and Judaism in the post-70 C.E. era inform Ewherido's conclusion that at the time the Gospel was written to its predominantly Jewish-Christian community, that community had parted ways with Judaism and stood at an ideologically irreconcilable distance from the «synagogue across the street.»

"This is a study of the life and world of the community represented by the Gospel of Matthew. As Max Weber recognized, every community mus order its life, and develp means by which it can preserve and protect itself. It is clear that the Matthean community was in no way exempt from this sociological necessity. Matthew's community, like any other, was confronted with the task of explaining the experiences and convictions of the community to ensuing members as well as developing structures and procedures that would help protect it from alien forces and beliefs. This study focuses on those developments." --

Annotation. Arguing that crowds in the Gospel of Matthew serve as a theological entity that represent the people of Israel (as opposed to their leaders), Cousland (classical, Near Eastern, and religious studies, U. of British Columbia, Canada) explores how this representation sheds light on Matthew's relationship to Judaism. Although Matthew had broken with Jewish leadership, he still had hopes of converting the Jewish people to Christianity and this tension was displayed in the ambivalent manner in which crowds were portrayed in the gospel. Annotation copyrighted by Book News, Inc., Portland, OR.

In this third volume of the Biblical Imagination Series, Michael Card leads us to see the unique purpose of Matthew's Gospel both in the lives of the early Christians and for us today. Using the language of fulfillment, Matthew calls his readers to see their former identity confirmed even as it is recast in the dazzling image of Christ.

The Gospel of Mark appears to have been an overnight success in earliest Christian circles, inspiring and influencing two later evangelists to compose their own accounts of the life of Jesus. Matthew provides us with the first evidence of the reception of the Markan gospel, and is thus the closest we can come to knowing how Mark was understood by first-century Christians. What does Matthew's re-working of the gospel of Mark tell us about his relationship and attitude to this important Christian text? J. Andrew Doole examines Matthew's sources, which the evangelist used to compile and compose his own story of Jesus. Doole suggests that Matthew was not disputing the Gospel of Mark, rather developing its tradition in a conventional manner to reinforce its authoritative position in the growing Christian movement.

This book is the go-to source for introductory information on Messianic Judaism. Editors David Rudolph and Joel Willitts have assembled a thorough examination of the ecclesial context and biblical foundations of the diverse Messianic Jewish movement. Unique among similar works in its Jew-Gentile partnership, this book brings together a team of respected Messianic Jewish and Gentile Christian scholars, including Mark Kinzer, Richard Bauckham, Markus Bockmuehl, Craig Keener, Darrell Bock, Scott Hafemann, Daniel Harrington, R. Kendall Soulen, Douglas Harink and others. Opening essays, written by Messianic Jewish scholars and synagogue leaders, provide a window into the on-the-ground reality of the Messianic Jewish community and reveal the challenges, questions and issues with which Messianic Jews grapple. The following predominantly Gentile Christian discussion explores a number of biblical and theological issues that inform our understanding of the Messianic Jewish ecclesial context. Here is a balanced and accessible introduction to the diverse Messianic Jewish movement that both Gentile Christian and Messianic Jewish readers will find informative and fascinating.

The most Jewish of gospels in its contents and yet the most anti-Jewish in its polemics, the Gospel of Matthew has been said to mark the emergence of Christianity from Judaism. Anthony J. Saldarini overturns this interpretation by showing us how Matthew, far from proclaiming the replacement of Israel by the Christian church, wrote from within Jewish tradition to a distinctly Jewish audience. Recent research reveals that among both Jews and Christians of the first century many groups believed in Jesus while remaining close to Judaism. Saldarini argues that the author of the Gospel of Matthew belonged to such a group, supporting his claim with an informed reading of Matthew's text and historical context. Matthew emerges as a Jewish teacher competing for the commitment of his people after the catastrophic loss of the Temple in 70 C.E., his polemics aimed not at all Jews but at those who oppose him. Saldarini shows that Matthew's teaching about Jesus fits into first-century Jewish thought, with its tradition of God-sent leaders and heavenly mediators. In Saldarini's account, Matthew's Christian-Jewish community is a Jewish group, albeit one that deviated from the larger Jewish community. Contributing to both New Testament and Judaic studies, this book advances our understanding of how religious groups are formed.