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Gundry sees this part of the chapter as an embellishment on the Gospel of Luke, and this verse as a magnified version of Luke 2: 10.
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Gundry and sees
Rather Gundry sees the author, who had been copying the list of kings from the Old Testament, turn to that source for the names of Joseph's ancestors.
" Gundry also sees the reference to " David the king ", an Old Testament turn of phrase, as an attempt to present him as a prototype for " Jesus the king.
Gundry agrees that all four have a dubious reputation and sees their addition to the genealogy as an attempt to show that the great leaders of Jewish history have origins as undignified as those of Jesus.
He was copying the early list from the Old Testament and Gundry sees the author of Matthew turning to this same source for some plausible ancient names but they were modified to make the copying less obvious.
Gundry sees this verse as important evidence of how the author of Matthew viewed sin and salvation.
Gundry sees this passage as influenced by the politics of the time it was written, a foreshadowing of the rejection of Jesus and his church by the leaders of Jerusalem.
Robert H. Gundry sees Matthew as a heavily embellished version of Luke with the humble shepherds transformed into the more exotic magi, for instance.
Gundry and part
Gundry believes the latter part of Matthew's list is " a large figure of speech ".
Gundry believes this is because the baptism would traditionally have been followed by a confessing of sins and the author of Matthew wanted to be clear that Jesus, who had no sins, did not undergo this part of the ritual.
Gundry and on
* Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art.
* Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art.
The more I got to know him, the more I respected him .” — adjunct professor of Historical Theology at Grand Rapids Theological Seminary and theological editor on The Faith, Stan Gundry
* Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art.
* Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art.
* Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art.
Gundry had been asked to furnish this work on Matthew as the commentary on The Gospel according to Matthew in the Expositor's Bible Commentary, a major evangelical series of commentaries published over the course of a decade or more in the 1970s and 1980s, as each section was completed.
In Fall 2001, Robert H. Gundry spoke at ETS on " Jesus the Word According to John the Sectarian.
* Perspectives on evangelical theology: papers from the thirtieth annual meeting of the Evangelical Theological Society ( 1979 ) edited by Kenneth S. Kantzer and S. Gundry.
* Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art.
* Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art.
* Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art.
Gundry lists three sites on the temple that have been considered for the setting of this scene.
* Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art.
* Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art.
Four years after the fire at Elmsley House, the firm of Gundry and Langley of Toronto was commissioned to design a new Government House on the same site.
Gundry notes that at this time cities would frequently have been located on hills for defensive reasons.
* Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art.
* Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art.
Gundry and Gospel
Gundry notes that " enter the kingdom of heaven " appears three other times in the Gospel, at Matthew 7: 21, 18: 3, and 13: 13.
Gundry notes that through the Gospel the author of Matthew tends to pair heaven and earth.
Gundry and Luke
Gundry believes that Luke gives the actual physical genealogy while Matthew is presenting the ceremonial one.
Gundry argues that the divergence is because while Luke was following Joseph's biological ancestry Matthew is listing Jesus ' predecessors as the leader of the Jewish people.
Gundry notes that this section does not appear in Luke or Mark and concludes that it is thus likely original to Matthew.
Luke only has the blessed hunger, Gundry feels the author of Matthew added thirst to match Isaiah 49: 10.
Gundry notes that Luke has excommunication as one of the forms of persecution, perhaps indicating the differences in situation between the writings of the two Gospels.
Gundry and verse
Gundry notes that the opening line " after the exile to Babylon " clearly does not refer to this verse alone.
Gundry believes that by quietly the verse means that even the witnesses would be forgone and the separation would be an entirely private affair.
Gundry notes that this verse again makes sure to note Herod is a king.
Gundry agrees that the verse is politically motivated and a deliberate foreshadowing of the persecution of Jesus and his church by the leaders of Jerusalem.
Gundry notes that the text again mentions that Bethlehem is in Judea, as does the next verse.
Gundry feels that, at least in this verse, disciples has a much broader meaning and refers to any who came to hear Jesus, he feels the word is used interchangeably in this section with crowds.
Gundry feels that Matthew modified the verse to better match Isaiah 61: 2.
This verse, according to Gundry, marks the beginning of the second quartet of Beatitudes.
Gundry notes that the introductory phrases of the antithesis has slowly been shrinking, in this verse it reverts to the full length of Matthew 5: 21, renewed by the addition of the opening again.
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