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75-623: The Gospel of Matthew ( Matthew 1:22 –23 ) interprets this as a prophecy of the birth of the Messiah and the fulfillment of Scripture in the person of Jesus . Immanuel "God ( El ) with us" is one of the "symbolic names" used by Isaiah , alongside Shearjashub , Maher-shalal-hash-baz , or Pele-joez-el-gibbor-abi-ad-sar-shalom . It has no particular meaning in Jewish messianism . In Christian theology by contrast, based on its use in Isaiah 7:14 ,

150-666: A discourse on mission and suffering. Jesus commissions the Twelve Disciples and sends them to preach to the Jews, perform miracles, and prophesy the imminent coming of the Kingdom, commanding them to travel lightly, without staff or sandals. Opposition to Jesus comes to a head with an accusation put forward by the Pharisees that his deeds are done through the power of Satan. Jesus in turn accuses his opponents of blaspheming

225-448: A further prophecy that at some unspecified future date God will call up Assyria against Judah: "The Lord will cause to come upon you and your people and your ancestral house such days as have not been seen since Ephraim broke away from Judah—the king of Assyria" (verse 7:17 ). Verses 7:18–25 describe the desolation that will result: "In that day a man will save alive a young cow and two sheep…in that day every place where there used to be

300-521: A permanent feature of the Temple worship. Changes were also made in the arrangements and furniture of the Temple, "because of the king of Assyria" ( 2 Kings 16:18 ). Furthermore, Ahaz fitted up an astrological observatory with accompanying sacrifices, after the fashion of the ruling people. In other ways Ahaz lowered the character of the national worship. 2 Kings 16:3 records that Ahaz offered his son by fire to Moloch (or made his son pass through fire ),

375-408: A possible explanation of why four extra years are assigned to Jotham in 2 Kings 15:30 and why Ahaz's 16-year reign ( 2 Kings 16:2 ) is measured from the time of Jotham's death in 732/731, instead of when Jotham was deposed in 736/735. Taking into account the factionalism of the time, Young writes: [A]ny record such as 2 Kings 16:2 that recognized these last four years for Jotham must have come from

450-502: A practice condemned by Leviticus 18:21 . The words may refer to a ceremony of purification or a sacrificial offering. The account in 2 Chronicles 28:3 refers to sons (plural). His government is considered by the Deuteronomistic historian as having been disastrous for the religious state of the country, and a large part of the reforming work of his son Hezekiah was aimed at undoing the evil that Ahaz had done. He died at

525-488: A remnant of Israel will return to the Davidic monarchy. Maher-shalal-hash-baz is more clearly related to the expected destruction of Ephraim and Syria. As for Immanuel, "God is with us", Isaiah might mean simply that any young pregnant woman in 734 BCE would be able to name her child "God is with us" by the time he is born; but if a specific child is meant, then it might be a son of Ahaz, possibly his successor Hezekiah (which

600-460: A sign that—due to their rejection of the Christ—the " Kingdom of Heaven " has been taken away from them and given instead to the church. The divine nature of Jesus was a major issue for the community of Matthew, the crucial element marking them from their Jewish neighbors. Early understandings of this nature grew as the gospels were being written. Before the gospels, that understanding was focused on

675-507: A thousand vines…will be turned over to thorns and briars" (verses 7:21–23 ). Isaiah 8:1–15 continues the previous chapter: the prophet tells of the birth of another child, his own son named Maher-shalal-hash-baz (a third symbolic name), then predicts that after Ephraim and Syria are destroyed the Assyrians will come like a river in flood to "cover the breadth of your land, Immanuel" ( Isaiah 8:8 ). A fourth, even longer, prophetic "name",

750-604: A trip to Jerusalem where there is an incident in the Temple , climaxing with the crucifixion on the day of the Passover holiday. John , by contrast, puts the Temple incident very early in Jesus's ministry, has several trips to Jerusalem, and puts the crucifixion immediately before the Passover holiday, on the day when the lambs for the Passover meal were being sacrificed in Temple. The early patristic scholars regarded Matthew as

825-563: Is betrayed. He is tried by the Jewish leaders (the Sanhedrin ) and before Pontius Pilate , and Pilate washes his hands to indicate that he does not assume responsibility. Jesus is crucified as king of the Jews, mocked by all. On his death there is an earthquake, the veil of the Temple is rent, and saints rise from their tombs. Mary Magdalene and another Mary discover the empty tomb, guarded by an angel , and Jesus himself tells them to tell

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900-517: Is evident from the gospel that there was conflict between Matthew's group and other Jewish groups, and it is generally agreed that the root of the conflict was the Matthew community's belief in Jesus as the Messiah and authoritative interpreter of the law, as one risen from the dead and uniquely endowed with divine authority. The divine nature of Jesus was a major issue for the Matthaean community,

975-522: Is found in Isaiah 9:6 with " Pele-joez-el-gibbor-abi-ad-sar-shalom ". This is generally translated fully in English Bible versions such as "his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace" (KJV). Isaiah 7:1–8:15 , is on the surface set in the time of king Ahaz , and a prophecy concerning the two kings whom Ahaz dreads, namely Pekah and Rezin . The defeat and death of both these kings at

1050-634: Is the Son of God from the very beginning, long before being conceived of a virgin mother without a human father. Gospel of Matthew The Gospel of Matthew is the first book of the New Testament of the Bible and one of the three synoptic Gospels . It tells how Israel's messiah ( Christ ), Jesus , comes to his people (the Jews) but is rejected by them and how, after his resurrection , he sends

1125-428: Is the traditional Jewish understanding); or, since the other symbolic children are Isaiah's, Immanuel might be the prophet's own son. However this may be, the significance of the sign changes, from Isaiah 7 , where Immanuel symbolises the hope of imminent defeat for Syria and Ephraim, to Isaiah 8:8, where Immanuel is addressed as the people whose land is about to be overrun by the Assyrians. The Gospel of Matthew cites

1200-552: The Kingdom of Heaven has been taken away from them and given instead to the church. The gospel is traditionally attributed to the Apostle Matthew . According to predominant scholarly views, it was written in the last quarter of the first century by an anonymous Jew familiar with technical legal aspects of scripture. According to early church tradition, originating with Papias of Hierapolis ( c.  60–130 AD ),

1275-562: The Psalms etc.) and in the form of "testimony collections" (collections of excerpts), and the oral stories of his community. Most scholars view the gospel of Matthew as a work of the second generation of Christians, though it draws on the memory of the first generation of Jesus's disciples, for whom the defining event was the destruction of Jerusalem and the Temple by the Romans in 70 AD in

1350-421: The Q source (material shared with Luke but not with Mark) and hypothetical material unique to his own community, called the M source or "Special Matthew." Matthew could have depended on Mark through oral tradition or used memorization rather than simply copying. Alan Kirk praises Matthew for his "scribal memory competence" and "his high esteem for and careful handling of both Mark and Q", which makes claims

1425-498: The genealogy of Jesus . He is also mentioned in Isaiah 7 and Isaiah 14:28 . Ahaz's reign commenced at the age of 20, in the 17th year of the reign of Pekah of Israel . It is described in 2 Kings 16 ; Isaiah 7–9 ; and 2 Chronicles 28 . Immediately upon his accession, Ahaz had to meet a coalition formed by northern Israel, under Pekah, and Damascus (Syria), under Rezin . These kings wished to compel him to join them in opposing

1500-471: The kingdom of Israel and Aram-Damascus (Syria) when they rebelled in the days of Ahaz and brought the Assyrians down on themselves. In the event, Hezekiah ignored Isaiah and joined the rebels, and the prophet's warning came true: the Assyrians ravaged Judah and Hezekiah barely escaped with his throne. A century later, in the time of Josiah , the prophecy was revised to present Ahaz as the faithless king who rejected God's promise of protection for Jerusalem and

1575-515: The Assyrians, who were arming a force against the Northern Kingdom under Tiglath-Pileser III (Pul). Isaiah counsels Ahaz to trust in God rather than foreign allies, and tells him to ask for a sign to confirm that this is a true prophecy (verse 7:11). Ahaz refuses, saying he will not test God (7:12). Isaiah replies that Ahaz will have a sign whether he asks for it or not, and the sign will be

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1650-566: The German language), or the Q source . This view, known as the two-source hypothesis (Mark and Q), allows for a further body of tradition known as "Special Matthew", or the M source, meaning material unique to Matthew. This may represent a separate source, or it may come from the author's church, or he may have composed these verses himself. The author also had the Greek scriptures at his disposal, both as book-scrolls (Greek translations of Isaiah ,

1725-504: The Holy Spirit. The discourse is a set of parables emphasizing the sovereignty of God, and concluding with a challenge to the disciples to understand the teachings as scribes of the Kingdom of Heaven . (Matthew avoids using the holy word God in the expression "Kingdom of God"; instead he prefers the term "Kingdom of Heaven", reflecting the Jewish tradition of not speaking the name of God). The fourth narrative section reveals that

1800-728: The Jews. Of his three presumed sources only "M", the material from his own community, refers to a "church" ( ecclesia ), an organized group with rules for keeping order; and the content of "M" suggests that this community was strict in keeping the Jewish law , holding that they must exceed the scribes and the Pharisees in "righteousness" (adherence to Jewish law). Writing from within a Jewish-Christian community growing increasingly distant from other Jews and becoming increasingly gentile in its membership and outlook, Matthew put down in his gospel his vision "of an assembly or church in which both Jew and Gentile would flourish together". Matthew, alone among

1875-502: The Temple and to remove the defilements of the sanctuary, a task which took 16 days. According to the Talmudic rabbis, who refer to II Chron. xxviii. 19–25, Ahaz was the king who persisted in his wickedness even in the face of all the trials to which he was subjected, and would not repent (Sanh. 103a, Meg. 11a). Worse than this, he threatened Israel's religion to its very foundation, in order to destroy all hope of regeneration. He closed

1950-421: The Temple's traders and religious leaders. He teaches in the Temple, debating with the chief priests and religious leaders and speaking in parables about the Kingdom of God and the failings of the chief priests and the Pharisees. The Herodian caucus also become involved in a scheme to entangle Jesus, but Jesus's careful response to their enquiry, "Render therefore to Caesar the things that are Caesar's, and to God

2025-453: The age of 36 and was succeeded by his son, Hezekiah . Because of his wickedness he was "not brought into the sepulchre of the kings" ( 2 Chronicles 28:27 ). An insight into Ahaz's neglect of the worship of the Lord is found in the statement that on the first day of the month of Nisan that followed Ahaz's death, his son Hezekiah commissioned the priests and Levites to open and repair the doors of

2100-458: The annals of the anti-Assyrian and anti-Ahaz court that prevailed after the death of Ahaz. Ahaz is given sixteen years in these annals, measuring from the start of his sole reign, instead of the twenty or twenty-one years that he would be credited with if the counting started from 736t [i.e. 736/735 BC], when he deposed Jotham. In the mid-1990s a bulla appeared on the antiquities market. This bulla measures 0.4 inches (10 mm) wide. The back of

2175-456: The birth of a child, and the child's mother will call it Immanuel , meaning "God-with-us" (7:13–14). To protect himself Ahaz called in the aid of the Assyrians. Tiglath-Pileser sacked Damascus and annexed Aram. According to 2 Kings 16:9 , the population of Aram was deported and Rezin executed. Tiglath-Pileser then attacked Israel and "took Ijon , Abel Beth Maacah , Janoah , Kedesh and Hazor . He took Gilead and Galilee , including all

2250-573: The blood of the salamander, she enabled him to pass through the fire of Moloch unscathed (Sanh. 63b). Hezekiah dragged his father's remains on a pallet, instead of giving them kingly burial. T There has been considerable academic debate about the actual dates of reigns of the Israelite kings. Scholars have endeavored to synchronize the chronology of events referred to in the Bible with those derived from other external sources. The calendars for reckoning

2325-515: The bulla bears the imprint of the papyrus it once sealed, as well as the double string which held it together. It contains a fingerprint on the left edge. Like many bullae, it was preserved due to being baked by fire, presumably incidentally (house or city was burned), as in a kiln. The inscription reads: "Belonging to Ahaz (son of) Yehotam, King of Judah." Given the process that created and preserved bullae, they are virtually impossible to forge, so most scholars believe this bulla to be authentic. It bears

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2400-475: The capture and annexation of Damascus to Assyria and of the territory of Israel north of the border of Jezreel. Ahaz in the meanwhile furnished auxiliaries to Tiglath-Pileser. This appeal to Assyria met with stern opposition from the prophet Isaiah, who counseled Ahaz to rely upon the Lord and not upon outside aid. Ahaz, during his whole reign, was free from troubles with which the neighboring rulers were harassed, who from time to time revolted against Assyria. Thus it

2475-574: The children the Lord has given me. We are signs and symbols in Israel from the Lord Almighty, who dwells on Mount Zion"). The meaning of these name-signs is not clear: Shear-jashub has been variously interpreted to mean that only a remnant of Ephraim and Syria will survive the Assyrian invasion, or that a remnant of Judah will repent and turn to God, while in Isaiah 10:20–23 it seems to mean that

2550-591: The course of the First Jewish–Roman War (66–73 AD). From this point on, what had begun with Jesus of Nazareth as a Jewish messianic movement became an increasingly gentile phenomenon evolving in time into a separate religion. They hold that the author wrote for a community of Greek-speaking Jewish Christians located probably in Syria. Antioch , the largest city in Roman Syria and the third largest city in

2625-606: The crucial element separating the early Christians from their Jewish neighbors; while Mark begins with Jesus's baptism and temptations , Matthew goes back to Jesus's origins, showing him as the Son of God from his birth, the fulfillment of messianic prophecies of the Old Testament . The title Son of David , used exclusively in relation to miracles, identifies Jesus as the healing and miracle-working Messiah of Israel sent to Israel alone. As Son of Man he will return to judge

2700-402: The disciples to the gentiles instead. Matthew wishes to emphasize that the Jewish tradition should not be lost in a church that was increasingly becoming gentile. The gospel reflects the struggles and conflicts between the evangelist's community and the other Jews, particularly with its sharp criticism of the scribes and Pharisees with the position that through their rejection of Christ,

2775-678: The disciples to meet him in Galilee. After the resurrection the remaining disciples return to Galilee, "to the mountain that Jesus had appointed", where he comes to them and tells them that he has been given "all authority in heaven and on Earth." He gives the Great Commission: "Therefore go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to obey everything that I have commanded you". Jesus will be with them "to

2850-537: The divinity of Jesus, but rather confirm his status as an emissary of God (which was Mark's understanding of the Messiah). There is a broad disagreement over chronology between Matthew, Mark and Luke on one hand and John on the other: all four agree that Jesus's public ministry began with an encounter with John the Baptist, but Matthew, Mark and Luke follow this with an account of teaching and healing in Galilee, then

2925-500: The earliest of the gospels and placed it first in the canon, and the early Church mostly quoted from Matthew, secondarily from John, and only distantly from Mark. Ahaz Ahaz ( Hebrew : אָחָז , ʼĀḥāz , "has held"; Greek : Ἄχαζ, Ἀχάζ Akhaz ; Latin : Achaz ) an abbreviation of Jehoahaz II (of Judah), " Yahweh has held" ( Hebrew : יְהוֹאָחָז , Modern :   Yəhō’aḥaz , Tiberian :   Yŏhō’āḥāz ; Akkadian : 𒅀𒌑𒄩𒍣 Ya'úḫazi [ ia-ú-ḫa-zi ])

3000-561: The empire, is often proposed. Other scholars hold that the historical Jesus had already predicted that the Jerusalem Temple would be destroyed. The community to which Matthew belonged, like many 1st-century Christians, was still part of the larger Jewish community. The relationship of Matthew to this wider world of Judaism remains a subject of study and contention, the principal question being to what extent, if any, Matthew's community had cut itself off from its Jewish roots. It

3075-491: The ethics of the kingdom of God , introduced by the Beatitudes ("Blessed are..."). It concludes with a reminder that the response to the kingdom will have eternal consequences, and the crowd's amazed response leads into the next narrative block. From the authoritative words of Jesus, the gospel turns to three sets of three miracles interwoven with two sets of two discipleship stories (the second narrative), followed by

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3150-553: The first century, and argue that it was written in the 40s–50s AD. Whether the Gospels were composed before or after 70 AD, according to Bas van Os, the lifetime of various eyewitnesses that includes Jesus's own family through the end of the First Century is very likely statistically. Markus Bockmuehl finds this structure of lifetime memory in various early Christian traditions. The majority of scholars believe that Mark

3225-480: The future mother of Jesus, betrothed (engaged) to Joseph, but "found with child of the Holy Ghost" before she and Joseph "came together". ( v.18 ) Joseph was about to break the engagement, but an angel appeared to him in a dream and told him of the child's divine origin, and Matthew 1:22 –23 declares how this was the fulfillment of Scripture: The gospel of Matthew was written by an author who believed that Jesus

3300-504: The genealogy, birth and infancy of Jesus, the first narrative section begins. John the Baptist baptizes Jesus, and the Holy Spirit descends upon him. Jesus prays and meditates in the wilderness for forty days, and is tempted by Satan . His early ministry by word and deed in Galilee meets with much success, and leads to the Sermon on the Mount , the first of the discourses. The sermon presents

3375-492: The gospel was written by Matthew the companion of Jesus, but this presents numerous problems. Most modern scholars hold that it was written anonymously in the last quarter of the first century by a male Jew who stood on the margin between traditional and nontraditional Jewish values and who was familiar with technical legal aspects of scripture being debated in his time. However, scholars such as N. T. Wright and John Wenham hold there are problems with dating Matthew late in

3450-462: The gospels, alternates five blocks of narrative with five of discourse, marking each off with the phrase "When Jesus had finished" (see Five Discourses of Matthew ). Some scholars see in this a deliberate plan to create a parallel to the first five books of the Old Testament; others see a three-part structure based around the idea of Jesus as Messiah , a set of weekly readings spread out over

3525-524: The hands of the Assyrians is dated around 732 BCE, placing the birth of the Immanuel child late in the reign of Ahaz . Scholars generally date the written version of these events from the reign of Ahaz's son Hezekiah some thirty years later, the purpose being to persuade Hezekiah not to join with other kings who intended to rebel against their joint overlord, Assyria . Isaiah points to the dreadful consequences that followed for Judah's northern neighbours,

3600-457: The healing and miracle-working Messiah of Israel (it is used exclusively in relation to miracles), and the Jewish messiah is sent to Israel alone. As Son of Man he will return to judge the world, a fact his disciples recognize but of which his enemies are unaware. As Son of God he is named Immanuel ('God with us'), God revealing himself through his son, and Jesus proving his sonship through his obedience and example. Matthew's prime concern

3675-441: The house of David, with the result that God brought Assyria to devastate the land until a new and faithful king (presumably Josiah) would arise. Isaiah 7 –8 mentions three children with symbolic names: Shear-jashub , meaning "a remnant shall return"; Immanuel, "God is with us"; and Maher-shalal-hash-baz , "the spoil speeds, the prey hastens". Isaiah 8:18 informs the reader that Isaiah and his children are signs ("Here am I, and

3750-564: The increasing opposition to Jesus will result in his crucifixion in Jerusalem, and that his disciples must therefore prepare for his absence. The instructions for the post-crucifixion church emphasize responsibility and humility. This section contains the two feedings of the multitude (Matthew 14:13–21 and 15:32–39) along with the narrative in which Simon, newly renamed Peter ( Πέτρος , Petros , 'stone'), calls Jesus "the Christ,

3825-434: The kingdoms of Israel (called Ephraim in the prophecy) and Syria (also known as Aram or Aram-Damascus or Syria-Damascus). Isaiah 7:1–2 tells how the kings of Ephraim and Syria attack Jerusalem when Ahaz refuses to join them in their anti-Assyrian alliance. Ahaz wishes to ask Assyria for help, but Isaiah, at God's command, takes his son Shear-jashub (a symbolic name meaning "a remnant shall return") and assures Ahaz that

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3900-450: The land of Naphtali , and deported the people to Assyria." Tiglath-Pileser also records this act in one of his inscriptions. Through Assyria's intervention, and as a result of its invasion and subjection of the kingdom of Damascus and the Kingdom of Israel, Ahaz was relieved of his troublesome neighbors; but his protector henceforth claimed and held suzerainty over his kingdom. This war of invasion lasted two years (734–732 BC), and ended in

3975-450: The latter two works are significantly different in terms of theology or historical reliability dubious. Matthew has 600 verses in common with Mark, which is a book of only 661 verses. There is approximately an additional 220 verses shared by Matthew and Luke but not found in Mark, from a second source, a hypothetical collection of sayings to which scholars give the name Quelle ('source' in

4050-590: The law no longer having power over the New Testament Christian into antinomianism , and addressed Christ's fulfilling of what the Israelites expected from the "Law and the Prophets" in an eschatological sense, in that he was all that the Old Testament had predicted in the Messiah. The gospel has been interpreted as reflecting the struggles and conflicts between the evangelist's community and

4125-633: The name has come to be read as a prophecy of the Christ , following Matthew 1:23 , where Immanuel ( Ἐμμανουὴλ ) is translated as μεθ ἡμῶν ὁ Θεός ( KJV : "God with us"), and also Luke 7:14–16 after the raising of the dead man in Nain, where it was rumoured throughout all Judaea that "God has visited his people" ( KJV ). The setting is the Syro-Ephraimite War , 735-734 BCE, which saw the Kingdom of Judah pitted against two northern neighbors,

4200-461: The nations. At the end of the discourse, Matthew notes that Jesus has finished all his words, and attention turns to the crucifixion. The events of Jesus's last week occupy a third of the content of all four gospels. Jesus enters Jerusalem in triumph and drives the money changers from the Temple, holds a Last Supper , prays to be spared the coming agony (but concludes "if this cup may not pass away from me, except I drink it, thy will be done"), and

4275-412: The other Jews, particularly with its sharp criticism of the scribes and Pharisees. It tells how Israel's Messiah , rejected and executed in Israel, pronounces judgment on Israel and its leaders and becomes the salvation of the gentiles . Prior to the crucifixion of Jesus, the Jews are referred to as Israelites —the honorific title of God's chosen people. After it, they are called Ioudaios (Jews),

4350-486: The prophecy of the sign of Immanuel from Isaiah, using a Greek translation rather than the original Hebrew. Matthew begins with a genealogy of Jesus from Abraham through David to Joseph , with Jesus as "the son of David", ( Matthew 1:1 ) a member of the "house of David" ( Isaiah 7:12 ) to whom the sign of Immanuel was given. Matthew 1:16 indicates that Jesus is not Joseph's natural son, and Matthew never refers to Joseph as Jesus's father. Verses 1:18–25 turn to Mary ,

4425-433: The revelation of Jesus as God in his resurrection, but the gospels reflect a broadened focus extended backwards in time. Matthew is a creative reinterpretation of Mark, stressing Jesus's teachings as much as his acts, and making subtle changes in order to stress his divine nature: for example, Mark's "young man" who appears at Jesus's tomb becomes "a radiant angel" in Matthew. The miracle stories in Mark do not demonstrate

4500-522: The schools and houses of worship so that no instruction should be possible, and the Shekinah (or Glory of God) should abandon the land. It was for this reason that Isaiah had to teach in secret (Yer. Sanh. x. 28b; Gen. R. xlii.), though Ahaz always humbly submitted to the prophet's rebukes—his only redeeming feature (Sanh. 104a). Abi saved the life of her son Hezekiah, whom her godless husband, Ahaz, had designed as an offering to Moloch. By anointing him with

4575-500: The seal of King Ahaz of Judah, who ruled from 732 to 716 BC. An orange carnelian scaraboid seal dating to the 8th century BC also mentions Ahaz. Its inscription reads, "Belonging to Ushna servant of Ahaz." While Ushna is unknown, the seal refers to Ahaz, king of Judah, who is mentioned in 2 Kings 16. This artifact is currently part of the Yale University's collection of ancient seals. Another important source regarding

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4650-571: The six-month interval beginning of Nisan 1 of 735 BC. By the Judean calendar that started the regnal year in Tishri (a fall month), this could be written as 736/735, or more simply 736 BC. His father was removed from responsibility by the pro-Assyrian faction at some time in the year that started in Tishri of 732 BC. He died some time between Tishri 1 of 716 BC and Nisan 1 of 715 BC, i.e. in 716/715, or more simply 716 BC. Rodger Young offers

4725-408: The son of the living God", and Jesus states that on this "bedrock" ( πέτρα , petra ) he will build his church (Matthew 16:13–19). Matthew 16:13–19 forms the foundation for the papacy's claim of authority . Jesus travels toward Jerusalem, and the opposition intensifies: he is tested by the Pharisees as soon as he begins to move toward the city, and when he arrives he is soon in conflict with

4800-489: The things that are God's", leaves them marveling at his words. The disciples ask about the future, and in his final discourse (the Olivet Discourse ) Jesus speaks of the coming end. There will be false Messiahs, earthquakes, and persecutions, the sun, moon, and stars will fail, but "this generation" will not pass away before all the prophecies are fulfilled. The disciples must steel themselves for ministry to all

4875-448: The two enemy kings will not succeed ( Isaiah 7:3–9 ). Isaiah tells Ahaz of the apparent sign by which he will know that this is a true prophecy: a young woman will give birth to a child whom she will name Immanuel (another symbolic name, meaning "God with us"), and the lands of the "two kings you dread" will be laid waste before the child is old enough to "reject the wrong and choose the right" ( Isaiah 7:13–16 ). Isaiah 7:17 follows with

4950-559: The very end of the age". Christology is the theological doctrine of Christ, "the affirmations and definitions of Christ's humanity and deity". There are a variety of Christologies in the New Testament, albeit with a single centre—Jesus is the figure in whom God has acted for mankind's salvation. Matthew has taken key Christological texts from Mark, but has sometimes changed the stories found in Mark, giving evidence of his own concerns. The title Son of David identifies Jesus as

5025-470: The words "The Book of Genealogy [in Greek, 'Genesis'] of Jesus Christ", deliberately echoing the words of Genesis 2:4 in the Septuagint . The genealogy tells of Jesus's descent from Abraham and King David and the miraculous events surrounding his virgin birth , and the infancy narrative tells of the massacre of the innocents , the flight into Egypt , and eventual journey to Nazareth . Following

5100-450: The world, an expectation which his disciples recognize but of which his enemies are unaware. As Son of God , God is revealing himself through his son, and Jesus proving his sonship through his obedience and example. Unlike Mark, Matthew never bothers to explain Jewish customs, since his intended audience was a Jewish one; unlike Luke, who traces Jesus's ancestry back to Adam, father of the human race, he traces it only to Abraham, father of

5175-408: The year, or no plan at all. Davies and Allison, in their widely used commentary, draw attention to the use of "triads" (the gospel groups things in threes), and R. T. France , in another influential commentary, notes the geographic movement from Galilee to Jerusalem and back, with the post-resurrection appearances in Galilee as the culmination of the whole story. The Gospel of Matthew begins with

5250-578: The years of kings in Judah and Israel were offset by six months, that of Judah starting in Tishri (in the fall) and that of Israel in Nisan (in the spring). Cross-synchronizations between the two kingdoms therefore often allow narrowing of the beginning and/or ending dates of a king to within a six-month range. For Ahaz, the Scriptural data allow dating the beginning of his coregency with Jotham to some time in

5325-453: Was that the Jewish tradition should not be lost in a church that was increasingly becoming gentile. This concern lies behind the frequent citations of Jewish scripture, the evocation of Jesus as the new Moses along with other events from Jewish history, and the concern to present Jesus as fulfilling, not destroying, the Law. Matthew must have been aware of the tendency to distort Paul's teaching of

5400-427: Was that, in 722, Samaria was taken and northern Israel wholly incorporated into the Assyrian empire. Ahaz yielded readily to the glamour and prestige of the Assyrians in religion as well as in politics. In 732, he went to Damascus to swear homage to Tiglath-Pileser and his gods; and, taking a fancy to an altar which he saw there, he had one like it made in Jerusalem, which, with a corresponding change in ritual, he made

5475-468: Was the first gospel to be composed and that Matthew and Luke both drew upon it as a major source for their works. The author did not simply copy Mark but used it as a base, emphasizing Jesus 's place in the Jewish tradition and including details not found in Mark. Writing in a polished Semitic "synagogue Greek", he drew on the Gospel of Mark as a source, plus a hypothetical collection of sayings known as

5550-461: Was the promised Messiah , "God with us". At first, titles such as "Messiah" and "son of God" had described Jesus's future nature at the "deutera parousia", the Second Coming ; but very soon he came to be recognised as having become the Son of God at the resurrection; then, in Mark, he becomes known as Son of God at his baptism; and finally Matthew and Luke add infancy narratives in which Jesus

5625-555: Was the twelfth king of Judah , and the son and successor of Jotham . Ahaz was 20 when he became king of Judah and reigned for 16 years. Ahaz is portrayed as an evil king in the Second Book of Kings (2 Kings 16:2). In Edwin R. Thiele 's opinion, Ahaz was co-regent with Jotham from 736/735 BC, and his sole reign began in 732/731 and ended in 716/715 BC. However, William F. Albright has dated his reign to 744–728 BC. The Gospel of Matthew lists Ahaz of Judah in

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