Chapter 2 Entering the Kingdom of Heaven Not Like the Sons of Earthly Kings: The Gospel of Matthew

2021 ◽  
pp. 37-68
2018 ◽  
Vol 1 (1) ◽  
Author(s):  
Elkana Chrisna Wijaya

“Komparasi Eskatologi Injil Lukas dengan Injil Sinoptik Lainnya,” adalah subyek penelitian memberikan eksplanatori mengenai pemikiran-pemikiran teologis dari Lukas selaku penulis Injil Lukas dan Kisah Para Rasul, khususnya yang membahas tentang pemikiran-pemikiran atau pengajaran mengenai doktrin akhir zaman (eskatologi) yang dikomparasikan dengan Injil Matius dan Injil Markus, sebagai serangkaian kelompok dari Injil Sinoptik. Adanya kemiripan kata-kata, dan urutan bahkan isi/peristiwa yang hampir sama di antara ketiganya, serta kepentingan daripada doktrin akhir zaman, memberikan keunikan bagi masing-masing Injil, secara khusus bagi Injil Lukas itu sendiri. Disamping bermaksud untuk menyatakan keunikan dan perbedaan dari Injil Lukas dibandingkan dengan Injil Sinoptik lainnya, penelitian ini juga bermaksud memberikan informasi atau penjelasan mengenai hal-hal yang memiliki koherensi dan relevansi dengan doktrin akhir zaman yang dimaksud dalam subyek penelitian ini, di antaranya seperti perlunya menyentuh tulisan Lukas dalam Kisah Para Rasul, dan pembahasan mengenai Kerajaan Allah dan Kerajaan Sorga serta hal-hal lainnya. Oleh karena itu, untuk mengejawantahkan maksud di atas, maka penulis melaksanakan kajian terhadap beberapa ayat Alkitab dan pandangan para pakar dalam mengadakan pendekatan terhadap ayat-ayat eskatologi yang terdapat dalam ketiga Injil Sinoptik tersebut. Dengan pendekatan tersebut, maka hasil penelitian ini menjelaskan, di antaranya adalah bahwa Lukas menyusun Injilnya serupa dengan Markus, hanya saja terdapat penambahan pemahaman Lukas secara pribadi untuk menekankan nuansa yang berbeda dari tulisannya tersebut. Adapun mengenai istilah Kerajaan Allah dan Kerajaan Sorga, jika Markus dan Lukas konsisten menggunakan frase Kerajaan Allah, sebaliknya Matius menggantinya dengan istilah “Kerajaan Sorga,” meskipun memiliki pengertian yang sama, dengan maksud untuk memberikan pemahaman yang lebih mudah bagi para pembaca asli kitab-kitab tersebut. Di samping itu, ketiga penulis juga menuliskan kedatangan Yesus pada masa yang akan datang sebagai bagian penting dalam pemenuhan janji berkat Kerajaan Allah secara sempurna, sehingga tidak ada keraguan akan masa yang akan datang mengenai kedatangan Kristus kali kedua. "Comparative Luke's Gospel Eschatology with Other Synoptic Gospels," is the subject of an explanatory study of the theological thoughts of Luke as the writer of the Gospel of Luke and Acts of the Apostles, especially those which deal with thoughts or teachings about the end-time doctrine (eschatology) which are compared with the Gospel of Matthew and the Gospel of Mark, as a series of groups from the Synoptic Gospels. The similarity of words, and the order and even the contents / events that are almost the same between the three, as well as the interests of the end-time doctrine, provide uniqueness for each of the Gospels, specifically for the Gospel of Luke itself. Besides intending to express the uniqueness and difference of Luke's Gospel compared to other Synoptic Gospels, this study also intends to provide information or explanations about things that have coherence and relevance to the end-time doctrine referred to in this research subject, including the need to touch writing Luke in the Acts of the Apostles, and a discussion of the Kingdom of God and the Kingdom of Heaven and other things. Therefore, to embody the above purpose, the author carries out a study of several Bible verses and the views of experts in approaching eschatological verses contained in the three Synoptic Gospels. With this approach, the results of this study explain, among them is that Luke composes his Gospel similar to Mark, only there is an addition to Luke's personal understanding to emphasize the different nuances of his writing. As for the terms of the Kingdom of God and the Kingdom of Heaven, if Mark and Luke consistently use the phrase Kingdom of God, instead Matthew replaces it with the term "Kingdom of Heaven," even though it has the same meaning, with the intention to provide an easier understanding for the original readers of the books that. In addition, the three authors also write about the coming of Jesus in the future as an important part of fulfilling the promise of God's perfect blessing, so that there is no doubt about the future about the second coming of Christ.


Worldview ◽  
1967 ◽  
Vol 10 (4) ◽  
pp. 6-8
Author(s):  
Jack Mendelsohn

"Woe to you, scribes and Pharisees, hypocrites! for you tithe mint and dill and cummin, and have neglected the weightier matters of the late, justice and mercy and faith " - Jesus (Gospel of Matthew)"We cannot keep our moral convictions in one pocket and our thoughts and action about business and politics and social order and justice in another pocket quite apart."-Bishop Arthur LichtcnbergerPast Presiding BishopEpiscopal Church, U.S.A.Should churches, to the extent that they have economic muscle, use it to attack specific social evils and to support specific ethical ideals? The deepening involvement of religions bodies in social problems has brought them face to face with an old quandry in a new guise.’ Are there really two realms, God's and Mammon's, or is there only one a kingdom of heaven on earth to be established at least in part by judicious combinations of moral right and economic might?


2005 ◽  
Vol 61 (3) ◽  
Author(s):  
Lazare S. Rukundwa ◽  
Andries G. Van Aarde

Reading the Gospel of Matthew from the perspective of postcolonial theory means taking the context of the Gospel seriously. The political and religious circumstances of Palestine under Roman colonization influenced Matthean redaction. From a this perspective, it can be argued that Matthew presents Jesus as a revolutionary leader whose divine mission was to challenge and overthrow the Roman empire and its local collaborators on behalf of the poor, the powerless, the afflicted, the hungry and the outcasts. His mission was to replace existing power structures with the universal, just and powerful kingdom of heaven on earth. The article argues that the story of the Canaanite woman (Mt 15:21-28) falls into this reality. She negotiates justice and righteousness on behalf of her demon-possessed daughter. Seen from the perspective of Jesus’ Beatitudes in Matthew (5:3-6), her encounter with Jesus helps him discover the wider scope of his healing mission, beyond geopolitical and cultural boundaries.


2021 ◽  
Vol 1 (3) ◽  
pp. 9-14
Author(s):  
Muner Daliman ◽  
Hana Suparti

The God of biblical revelation is present everywhere in the Gospel according to Matthew, but often in a self-effacing way, receding behind Jesus, Emmanuel, God-with-us. God's presence is veiled by divine passives, hidden behind the reverent circumlocution “heavens.” The parable of the Kingdom of Heaven and the Kingdom of God is widely stated in our Gospel of Matthew. Many scholars claim that the Gospel of Matthew reveals more about Jesus as a powerful King.


1894 ◽  
Vol 4 (2) ◽  
pp. 124-133
Author(s):  
Thomas J. Ramsdell

2014 ◽  
Vol 48 (2) ◽  
Author(s):  
Francois P. Viljoen

Though, in the Sermon on the Mount, Jesus explicitly states that he did not come to abolish the Law (Mt 5:17–19), in the narrative that follows directly after this Sermon, he apparently neglects purity laws by healing a leper (Mt 8:1–3). As an impure person, the leper was not supposed to come close to Jesus, but Jesus sympathetically reaches out and touches him. Furthermore, no mention is made of Jesus undergoing any purification rites after coming into contact with this man. Once the leper is healed, Jesus instructs him to perform only the third phase of the prescribed purification rite for lepers. Jesus is thus described as having the power and authority to heal the person and to declare him healed. What remains for the leper is to show himself to the priest and to bring the appropriate sacrifice, so that he could be accepted into the society again. In this article it is argued that Jesus, as the Holy One and miracle Healer, is not defiled by coming into contact with the leper. Purity flows from Jesus to heal the leper. As a teacher of the Law, Jesus enacts the true intention of the Law, which is to establish a holy community of believers within the Kingdom of heaven. This healing action forms a step towards the coming of the Kingdom of heaven. Thus, the purity laws find their fulfilment in Jesus. As result of this action, cultic purity transforms into a moral activity for the followers of Jesus.Hoewel Jesus in die Bergrede eksplisiet noem dat Hy nie gekom het om die Wet ongeldig te maak nie (Matt 5:15–19), lyk dit asof Hy, in die vertelling wat direk op die Rede volg, die reinheidswette oortree het deur die manier waarop Hy ’n melaatse genees (Matt 8:1–3). As ’n onrein persoon was die melaatste nie veronderstel om naby Jesus te kom nie, maar Jesus het simpatiek na hom toe uitgereik en hom aangeraak. Hierbenewens word geen melding daarvan gemaak dat Jesus enige reinigingsrituele ondergaan het nadat hy in kontak met hierdie man was nie. Nadat die melaatse genees is, beveel Jesus hom om slegs die derde fase van die voorgeskrewe reinigingsrituele vir melaatses uit te voer. Jesus word sodoende beskryf as iemand wat die mag en gesag het om ’n persoon te genees en gesond te verklaar. Wat oorbly, is dat die melaatse homself aan die priester moet gaan wys en die gepaste offer bring, sodat hy weer in die gemeenskap opgeneem kan word. Hierdie artikel argumenteer dat Jesus, as heilige persoon en wondergeneser, nie onrein word wanneer Hy in kontak met die melaatse kom nie. Reinheid vloei vanaf Jesus oor na die melaatse. As leraar van die Wet beoefen Jesus die ware bedoeling van die Wet, wat ten doel het om die heilige gemeenskap van gelowiges in die Koninkryk van die hemel te vestig. Hierdie genesingsaksie is nog ’n tree in die koms van die Koninkryk van die hemel. Sodoende vind die reinheidswette hulle vervulling in Jesus. As gevolg hiervan verander kultiese reinheid na morele optrede vir die navolgers van Jesus.


2000 ◽  
Vol 29 (3) ◽  
pp. 275-285
Author(s):  
B. Diane Wudel

Kenneth Burke's writings on rhetoric may guide an exploration of how the Sermon on the Mount in the Gospel of Matthew functions as a persuasive act, inviting hearers to identify with the community being formed around a promised kingdom of heaven. Burke's approach provides, first, a way to evaluate how other interpreters have described formal features of the Sermon's rhetoric. Second, Burke's insights help elucidate the Sermon's agonistic elements—its enticements to social identification and detachment. Finally, a reading à la Burke points to the paradoxically destabilizing effects of the Sermon on the Mount's perfectionistic demands.


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