It also contains a very useful page bibliography of secondary resources on the Gospel of Matthew.
Click for Another Critique on Keener's commentary on Matthew. It may also be going out of print since it is not available at Westminster Books and is currently available only from Amazon resellers.
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However, most experts do recommend it with certain caveats. They often do not interpret the prophetic passages such as Matthew 13, 24, 25 from a literal, futuristic perspective See also note below on "Best Commentaries. I would recommend notes by John MacArthur , Dave Guzik , Ray Stedman and John Walvoord to name just a few for an alternative interpretation of the prophetic passages in Matthew 13, 24,25 as yet future not as fulfilled in the past.
Caveat Emptor! To wit , neither of these lists even give honorable mention to one of the best expositional commentaries ever published on the Gospel of Matthew, the four volume series by Dr John MacArthur. MacArthur, John, Jr. The author often explains customs, gives views and reasons.
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In Matthew 13, he sees the fourth soil only as representing a genuinely saved person, and the leaven in a good sense. In Matthew 24, he views verses 15ff. Commentaries For Biblical Expositors- Dr. Jim Rosscup - highly recommended. See critiques on the top commentaries as rated by Challies and Mathison above. The critiques below deal primarily with how each author interprets Matthew This volume on Matthew is the best of his expository volumes on the four gospels. Does not deal with critical introductory problems. The volume requires careful and intent reading, and offers many rich spiritual insights into Matthew's gospel.
NETBible notes are in the right panel.
You can also select the tab for Constable's Notes. This Index compiles 3 separate printed volumes of over pages! Another source allows copy and paste but is missing a number of the entries listed below Matthew at Biblehub. New ed. London: Banner of Truth Trust, A Puritan work originally published in London in Deeply devotional but fails to interpret this passage in the light of the writer's theme. Remember that Scripture is always the best commentary on Scripture.
Therefore the inclusion of specific links does not indicate that we agree with every comment. We have made a sincere effort to select only the most conservative, " bibliocentric " commentaries. Should you discover some commentary or sermon you feel may not be orthodox, please email your concern. I have removed several links in response to concerns by discerning readers.
I recommend that your priority be a steady intake of solid Biblical food so that with practice you will have your spiritual senses trained to discern good from evil Heb note. Matthew 1 Resources. Matthew Dogs and Hogs Matthew Ask! Inwardly Corrupt. Ta Da! Matthew Amen. Perhaps there could be ways to approximate some of these virtues in one's own community of faith in ways consonant with one's faith. Paradoxically, growing in these virtues does not make each congregation less than itself, but more deeply itself as it makes choices concerning its own development in its faith.
Interreligious dialogue at the congregational level can deepen one's own religious faith, even in and through learning about another. The Methodists might marvel at the grace of God that they perceive at work within the Islamic context, and praise God the more for God's universal care. Friendship does not require that each become the other, only that each offer oneself to the other and be willing to receive from the other, toward the common good. And what of sending people to other lands?
Would this still be necessary in a pluralistic world? I maintain that this is essential. Economic worth replaces quality of life, wreaking havoc with sustainable lifestyles. We live in a world plagued by hatred of difference, and by violence in all forms: warfare, greed, exploitation, and abuse. And we live in a world where environmental destruction and greenhouse gases threaten the well-being of the planet itself, along with all life upon it.
In such a world, any reluctance to engage in mission as friendship is not only a violation of friendship, it is sin. It allows the enmities of this world to continue unchecked. Not to engage religiously in global friendship is to cede the world to forces of evil. For example, if religion is a potent way by which God draws the world into forms of community, it is the greatest of travesties that religion has been used as a catalyst for terrorism, warfare, and destruction of the common good.
Christianity itself is a sorry witness to this, not only historically, but also in the present day as Catholics and Protestants torment each other, particularly in Northern Ireland.
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Granted, the political issues are broader than the religious issues, but religion becomes the icon that blesses the warfare in the name of the sacred. In our own recent American history, we have experienced this most horrifically through the terrorism of September American Muslims in particular agonized not only at the losses of September 11, but also over such an egregious misuse of Islam on the part of the terrorist extremists. Using religion to bless violence is a travesty striking at the heart of religion everywhere. Friendship as global mission, then, must take place not only by seeking a knowledge of one another, but by together seeking deeper knowledge of the roots of the ills that plague our planet.
An exemplary Buddhist group in Japan, the Rissho Kosei-kai, illustrates the possibilities of mission as friendship in a global context. This branch of Tendai Buddhism was founded in the s. Convinced that the Buddha is "skillful in means" and therefore is more than competent to see to the world's religious movement toward enlightenment, these Buddhists decided that their unique task would be acts of compassion to alleviate the world's ills.
Further, since the world's ills span every country, continent, and religious group, to address those ills requires interreligious cooperation.
And so the Rissho Kosei-kai have, since its beginnings, worked with leaders of religions around the world to influence the political leaders of the world toward peace. They have also been among the first to enter countries decimated by warfare to tend to the suffering, particularly looking to the needs of those who are least able to care for themselves, the young and the aged. In the process of doing good, the Rissho Kosei-kai have indeed shared their Buddhist beliefs.
If persons decide that this form of belief meets their own religious need, the Rissho Kosei-kai gladly welcome them into their community.
But conversion is not their mission; compassion is their mission. In my experience, persons who are most open to Christian affirmation of other religions are often those persons who have spent their lives working in the midst of other religions. What may have begun as an effort simply to convert others to Christianity often seems to have become an effort to work with people toward their own communal well-being.
I recently heard a retired Methodist missionary from Chile speak about the agricultural college The United Methodist Church founded in the desert of northern Chile. Its purpose? Caught between war and famine, mountain people were leaving their homes and traveling to the cities in order to find work, but in the cities they found themselves the "lowest of the low," exploited and beaten. The agricultural college shares new techniques of mountain farming methods with the people so that they can live productively on the land they love.
Since the establishment of the college in , the flow of the people to the cities has decreased. The purpose of the mission was to work with the people toward their own well-being. Christian identity was not hidden, any more than is Buddhist identity in Rissho Kosei-kai. But Christian identity pushed beyond its own replication, and into the creative transformation of the lives of the people it served.
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The missionaries responsible for this work did not fear others, nor were they ignorant or unappreciative of the beliefs of the Chileans. Their own theologies did not require that others first conform to Christian beliefs in order to be loved by God. To the contrary, they were convinced that God loved the Chileans whether the missionaries were there or not, and that God worked with the Chileans toward their own well-being, whether or not the missionaries were there.
The missionaries' self-understanding was gratitude at the privilege of being partners with God and with the Chilean people in contributing to the common good. A theology of affirmation is a powerful catalyst for working together toward the communal good.
Together, the religious and political leaders created a doc- ument agreeing on shared concerns for the common good. The former heads of state share this document with present heads of state, arguing for its consideration in all political decisions.
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