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The article explores biblical teachings of Matthew when Jesus Comes to Jerusalem as King. Topics include that Matthew's exegesis has confounded Christian exegetes because it appears that both Gen 49:11 and Zech 9:9, in original contexts, as Matthew has read cases of synonymous parallelism as references to two separate animals. It also highlights that the fact that Christ stands at the center of Matthew's understanding of the world is precisely what permits him to see old things in new way.

Study of Josephus' interpretation of the Bible has focused on the paraphrase in Antiquities, but Josephus continued to engage Scripture in his post-biblical history. This article contends that Josephus, like the authors of the synoptic gospels and later Jewish exegetes, saw the events of 66-70 C.E. through the lens of Jeremiah's temple sermon (7:1-34). The accounts of Jesus ben Ananias and Josephus' speech before the city walls, among other examples, show recourse to Jeremiah 7. [ABSTRACT FROM AUTHOR]

In Matthew's version of Peter's confession, the disciple says to Jesus, 'You are the Christ the Son of the living God,' and Jesus responds, 'Blessed are you Simon son of Jonah, for flesh and blood have not revealed this to you but my Father in Heaven' (16:16-17). In the history of interpretation these two verses have been used in debates about the Trinity, Christology, revelation, and personal salvation. This intriguing history has not been properly documented by scholars, since reception histories have focused on the re-naming of Peter as 'the rock' (vv. 18-19) and the feud between Protestants and Catholics over the papacy during the Reformation. This paper explores the forgotten exegesis of vv. 16-17 from the patristic to the modern period, organizing readers synchronically in terms of what they believe Peter meant by his confession (v. 16) as well as their explanation of why Jesus blessed Peter (v. 17). While primarily descriptive, the article shows how exegesis of Matt. 16:16-17 highlights theological debates unique to the time of each thinker, exposes the creativity of interpretive methods, and replicates the logic of larger theological systems in miniature. [ABSTRACT FROM AUTHOR]