By J C R Cousland
This quantity identifies the crowds within the Gospel of Matthew and explains their personality and serve as. It argues right appreciation of the crowds is vital to an knowing of salvation historical past within the gospel.
Read or Download The Crowds in the Gospel of Matthew (Supplements to Novum Testamentum) (Supplements to Novum Testamentum) PDF
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For these reasons, an eclectic method makes good sense. The one outlined above should prove effective for an analysis of Matthew’s crowds, while avoiding some of the pitfalls associated with using either redaction or narrative criticism in isolation. 105 Stanton (“bi/oj,” 1201#58). For a penetrating assessment of the limitations of narrative criticism, see John Ashton, Studying John. Approaches to the Fourth Gospel (Oxford: Clarendon Press, 1994) 141-165. 106 W. Carter, “Narrative/Literary Approaches to Matthean Theology: The ‘Reign of the Heavens’ as an Example (Mt.
3 Matthew appears to have drawn at least two of 1 Minear (“Crowds,” 35), for instance, actually posits two crowds, since he is unwilling to identify the crowds of the Passion Narrative with the crowds of Jesus’ public ministry. 2 As oÃxloj is, by far, Matthew’s preferred designation for the crowds, this discussion will begin with it, and consider the question of related terms below. 3 Matthew—50, Mark—38, Luke—41. See Kurt Aland et al. v. Robert Morgenthaler (Statistik des neutestamentlichen Wortschatzes [3.
85 Given, how- 83 Stanton, New People, 168. See further Donald Hagner, “The Sitz im Leben of the Gospel of Matthew” in David R. ), Treasures New and Old: Contributions to Matthean Studies [Atlanta: Scholars Press, 1996] 63), and, most recently, Donald Senior “Between Two Worlds: Gentile and Jewish Christians in Matthew’s Gospel,” CBQ 61 (1999) 1-23 and Douglas R. A. ” CBQ 62 (2000) 264-77. Senior remarks that there is a scholarly consensus that “Matthew’s interface with Judaism…is the fundamental key to determining the social context and theological perspective of this gospel” (p.
