The Spirit in Matthew

It is clear that the Spirit of God plays a very important role in Matthew’s account. It is also important to note that Matthew refers to the Spirit in ways that are distinctive. For example, among the evangelists only Matthew speaks of the Spirit of God, and Matthew is unique in the NT in referring to the Spirit of the Father. This manner of nuancing the Spirit is analogous to the varied ways in which Matthew describes the kingdom, a concept qualified by such terms as “heaven,” “God,” “Father,” and “Son of Man.” This similarity is appropriate since a further unique feature of the Gospel is that Matthew alone decisively associates the Spirit of God with the presence of the kingdom of God. This discussion will focus first on Jesus’s experience of the Spirit and then on the work of the Spirit in the redemptive or kingdom activity of Jesus.

Kajian Teologis Kegagalan Pendangan Umum Yang Mengusung Yohanes Pembaptis Sebagai Mesias

Jesus asked his disciples, saying, “Whom do men say that I the Son of man am?” (Matt. 16:13, Mark. 8:27), then John the Baptist was the top answer, followed by Elijah, Jeremiah. This study uses a biblical study of the meaning of the whom do men say (general opinion) by using a qualitative writing method that is studied by biblical exegesis supported by various sources related to this research. Here it is found that public opinion greatly influences one's personal belief and confession of their faith in Jesus Christ. There is a meaning behind the rejection of Jesus' messiahship by carrying the popular John the Baptist figure. Perhaps if he announced himself as the Messiah, and waged a rebellion against the Roman empire which was colonizing Israelit at that time, it would be inconceivable if that happened. Researchers found the answer that the importance of personal spiritual experience closely with God between times when the truth became unpopular. By adhering to the Word of God, the Church of God can stand firm which is built on a solid rock foundation (Petra), namely Jesus Himself.

Frühbyzantinische Kreuzdiskurse des 6. und 7. Jahrhunderts und ihre Rezeption in Konstantinopel, Kappadokien und im Westen

The paper establishes connections between funerary art in the Eastern (Cappadocia) and the Western Mediterranean (Lombard kingdom in Northern Italy) during the seventh century. Jewelry pendants and gemstone decorations are also covered. The similarities of the image concepts suggest common design principles, with the cross as a symbol of the Son of Man when God returns on Judgment Day (Mt 24, 30). As celestial signs in the midst of stars and planets, these forms of the cross, which may also have influenced the Baiuvarian and Alemannic gold-leaf crosses, have a cosmic character. Under the sign of the concentric cross, according to Mt 24, 31, the angels gather together the elect (Christians) from the four directions of the world.

Two ancient theologians’ interpretations of the withered fig tree (Mt 21:18–22)

This article is an investigation on how two theologians from the Early Church interpreted the withered fig tree, as narrated by the evangelist Matthew (Mt 21:18–22). The two theologians referred to are Origen of Alexandria, who belongs to the pre-Nicene era and represents the Alexandrian School, and Ps.-Chrysostom who belongs to the post-Nicene era, and represents the School of Antioch. Origen believed that when the fig tree withered, it referred to Israel’s withering. This interpretation of the narrative surrounding the withered fig tree was very common in the Early Church. Ps.-Chrysostom makes it very clear that he cannot agree with this interpretation, which was quite common in the Early Church. He stated that it is wrong to liken the fig tree to the synagogue of the Jews. He argues that Jesus could not curse the synagogue, because he said that ‘The Son of Man did not come to destroy, but to seek and save the lost’ (cf. Lk 9:56). Moreover, if the synagogue withered, fruitful branches such as Paul, Stephen, Aquila and Priscilla could not have sprouted from the roots. These names are proof that God did not entirely reject the Jewish people. Ps.-Chrysostom then offers a different explanation to the question why the fig tree withered: He points out that Adam used the leaves of a fig tree to cover his nakedness. When Jesus caused the fig tree to wither, he wanted to show that he can give Adam a new garment of water and spirit that glistens like snow. Christ gave back to Adam what the serpent had robbed him of, namely ‘the angel-like life, the luxuriance of paradise, the garment of incorruptibility’ (PC. cp. 4).Contribution: The primary goal of this article is to explore the exegetical practices of two ancient theologians who came from two different schools and from two different eras. This study shows how they interpreted the account of the withered fig tree (Mt 21:18–22), based on their respective theological perspectives.