Matthew 7.21–23: Further Evidence of its Anti-Pauline Perspective

Sim, David C.

doi:10.1017/s0028688507000161

Cited by 9 publications

(5 citation statements)

References 2 publications

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“…The Law-observant Matthean community was also engaged in an ideological struggle with those elements in the Christian tradition that failed to keep the ritual demands of the Torah, notably the Pauline tradition (Sim 1998(Sim :188-211, 2002b(Sim , 2007(Sim , 2008. There are two key texts in this regard.…”

Section: The Social Setting Of Matthew's Communitymentioning

confidence: 99%

“…In 7:15-23, Jesus presides over the final judgement, and condemns those who acknowledge him as Lord because they are workers of lawlessness [a) nomi/ a]. The condemned are clearly Christians who acknowledge the Lordship of Jesus but they are cast from his presence because they do not observe the Torah as Jesus himself had commanded in 5:17-19 (Sim 2007). The other passage is 13:36-43, the interpretation of the parable of the tares.…”

Section: The Social Setting Of Matthew's Communitymentioning

confidence: 99%

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The pacifist Jesus and the violent Jesus in the Gospel of Matthew

Sim

2011

HTS Teologiese Studies / Theological Studies

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The Gospel of Matthew presents two starkly different depictions of Jesus. The earthly Jesus of the past is a pacifist who teaches non-violence, compassion, non-retaliation, forgiveness and love of enemies, and he lives his life according to these ideals. The other Jesus is the eschatological figure of judgement who is the antithesis of the earthly Jesus. This Jesus is violent, merciless and vengeful in his treatment of the wicked. The evangelist constructed and promoted this terrible figure of judgement to assist his readers to cope with certain situations of crisis, but in doing so he paid a steep christological price by presenting Jesus in contradictory terms.How to cite this article: Sim, D.C., 2011, ‘The pacifist Jesus and the violent Jesus in the Gospel of Matthew’, HTS Teologiese Studies/Theological Studies 67(1), Art. #860, 6 pages. DOI: 10.4102/hts.v67i1.860

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Section: The Social Setting Of Matthew's Communitymentioning

confidence: 99%

Section: The Social Setting Of Matthew's Communitymentioning

confidence: 99%

The pacifist Jesus and the violent Jesus in the Gospel of Matthew

Sim

2011

HTS Teologiese Studies / Theological Studies

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“…Other authors have connected this more explicitly, and more polemically, with a reaction on the part of Matthew against Mark's assumed Paulinism (Sim 2002;2007;Svartvik 2008). In these approaches Mark is considered to be a major source for Matthew, but one that is in need of substantial reworking in order to make it 'go down' for his own readership and tradition.…”

Section: Introductionmentioning

confidence: 99%

Matthew’s building blocks: Mark and Q – A critical look at a recent monograph

Verheyden

2015

In die Skriflig/In Luce Verbi

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This article offers a critical analysis of some of the principal arguments put forward in a recent monograph by J.A. Doole in defence of the thesis that Matthew, whilst being familiar with Mark and Q, had a clear preference for the former in structuring his composition. Doole argues that Matthew used Q only in such a way that it never threatened to disrupt the dominance of Mark, used up Q 'as quick as possible', and was more at ease in Mark which he used both de visu and from memory. Against these positions, it is shown that Q played a more prominent roll all throughout Matthew's gospel than Doole assumes it did and that the 'de visu / from memory' dichotomy does not match the evidence.

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“… 3. Sim 1995, 1996a, 1998, 2002a, 2002b, 2007, 2008, 2009. Before Sim, cf.…”

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confidence: 99%

“… 44. Sim 2007, taking some cues from Betz 1985 and others. …”

mentioning

confidence: 99%

The Eschatological Conversion of ‘All the Nations’ in Matthew 28.19-20: (Mis)reading Matthew through Paul

White

2014

Journal for the Study of the New Testament

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The Great Commission in Matthew envisions the eschatological conversion of some from among ‘all the nations’ (πάντα τὰ ἔθνη) to Israel’s Messiah, Jesus of Nazareth, and to his authoritative interpretation of Torah, which, until the end arrives, includes the observance of its every ‘letter and stroke of a letter’. Matthew’s belief that foreigners will be converted to the Israelite covenant with YHWH at the ingathering of the lost sheep of the house of Israel coheres with other Second Temple Jewish texts and develops out of his reading of Isa. 56.1-8. Matthew is certainly unPauline in this regard, but he is not consciously anti-Pauline, as has been argued by David Sim. Yet, Matthew does advocate a position on Gentile inclusion into eschatological Israel that is fundamentally different from Paul’s. Matthew and Paul stand in canonical tension on the nature of Torah observance for Gentiles wanting to enter the ἐκκλησία of Israel.

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Matthew 7.21–23: Further Evidence of its Anti-Pauline Perspective

Cited by 9 publications

References 2 publications

The pacifist Jesus and the violent Jesus in the Gospel of Matthew

The pacifist Jesus and the violent Jesus in the Gospel of Matthew

Matthew’s building blocks: Mark and Q – A critical look at a recent monograph

The Eschatological Conversion of ‘All the Nations’ in Matthew 28.19-20: (Mis)reading Matthew through Paul

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