" Furthermore, Lachs draws attention to the importance of the expression "in your name," in Matthew 7:23 ("did we not prophesy in thy name"). Lachs states that the Hebrew word "beshimkba, occurs three times in this verse for emphasis" and that "the name possesses the power of the one named," indicating that the rite of exorcism depends on the person of Jesus rather than on the exorcist (Lachs 150)
Redaction Criticism Matthew makes a direct reference to those who prophesy in Jesus' name, which Petri Luomanen states may be "terminologically" connected to "the preceding" verses (97), in which Christ warns his followers to "beware false prophets" (Matthew 7:15). Luomanen also asserts that "indirect evidence for the fact that verses 15-20 and 21-23 were connected in Matthew's mind came up in the redaction-critical analysis of verses 16-20 when we notice that Matthew omitted Lk/Q 6:45, a saying that would hardly have suited verse 21" (Luomanen 97)
The book also attempts to show why the Israelites had difficulty, after the death of the warrior Joshua, taking control of the full territory of the Holy Land. It was, the book suggests, a moral failure as well as a military failure (Keathley, 2007)
More than either Mark or Matthew, Luke seems to have become aware of Christianity as a budding religious power and uses the text to synthesize the story of Jesus with the story of the beginning of the Church (Johnson 1991). Like Matthew, Luke most likely hailed from Antioch but unlike Mark or Matthew, Luke was not a Jew but a Greek by birth (Aherne 1910)
Gospel of Matthew: Background The Gospel of Matthew is almost universally and incontrovertibly believed to be "dependent upon the Gospel of Mark," (Kirby 2006 "Gospel of Matthew"). The Gospel of Matthew shares structural features in common with the Gospel of Mark (Harrington 1991)
The only existing text of the Gospel of Matthew was written in Greek and intended for what Harrington (1991) calls a "Jewish Christian" audience. Although no Hebrew copy exists, some sources claim that Matthew originally wrote the text in Hebrew and later translated it (Jacquier 1911)
The Gospel of Luke: Background The Gospel of Luke seems to share more in common with Pauline texts, especially Acts, than it does with the Gospels of Mark and Matthew (Kirby 2006 "Gospel of Luke"). Luke writes with keen admiration of Paul (Johnson 1991)
However, Mark's identity is believed to be linked to Peter. Textual and historical evidence may suggest that Mark was a "disciple and interpreter" for Peter, and that the Gospel of Mark is in fact the teachings of Peter written by Mark (Kirby 2006 "The Gospel of Mark")
However, Mark's identity is believed to be linked to Peter. Textual and historical evidence may suggest that Mark was a "disciple and interpreter" for Peter, and that the Gospel of Mark is in fact the teachings of Peter written by Mark (Kirby 2006 "The Gospel of Mark")
However, Mark's identity is believed to be linked to Peter. Textual and historical evidence may suggest that Mark was a "disciple and interpreter" for Peter, and that the Gospel of Mark is in fact the teachings of Peter written by Mark (Kirby 2006 "The Gospel of Mark")
Textual and historical evidence may suggest that Mark was a "disciple and interpreter" for Peter, and that the Gospel of Mark is in fact the teachings of Peter written by Mark (Kirby 2006 "The Gospel of Mark"). Indeed, sources from the first century testify that Mark was a follower of Peter and that he had "written what Peter had preached," (MacRory 1910)
The meaning of this divine name has been debated by scholars for some time. Traditionally, it has been translated into Jahveh or Yahweh: "Jahveh (Yahweh) is one of the archaic Hebrew nouns…derived from the third person imperfect in such a way as to attribute to a person or a thing the action of the quality expressed by the verb after the manner of a verbal adjective or a participle…As the Divine name is an imperfect form of the archaic Hebrew verb 'to be', Jahveh means 'He Who is', Whose characteristic note consists in being, or The Being simply" (Maas, 1910)
Being and Truth are related in both Old Testament Scripture and New Testament. Jesus' "I am" assertion is coupled with the word "true" -- "I am the true vine" -- a technique used "to distinguish His reality and genuineness from that which is false" (Towns, 2002, p
Jesus, however, as a teacher, refused to turn away from his calling but continued to focus on the task God had called Him to do. "Jesus refused to act as a judge or an arbiter between these two brothers, not because He was incapable of doing so, but because it was not His calling" (Deffinbaugh Conclusion the Methods of the Master Section¶ 2)
Paul, stresses in the book, the Parables of Jesus: A Commentary, that the rich man's actions not only reflect idolatry but also practical atheism, recognized in Jewish tradition. The Testament of Judah (perceived to be second century BC) states that the "love of money leads to idolatry,' for those who are led astray by such love 'designated as god's those who are not gods'" (Hultgren 108)
Jesus taught a valuable life principle which encompassed greed in a universal way "A man's life does not consist in the abundance of his possessions" Deffinbaugh Conclusion the Methods of the Master ¶ 4). Stacy states that during the critical "crunch" time when Jesus "set his face," to travel to Jerusalem mirrors the prophet Ezekiel when he years earlier also "set his face" to symbolize his determination and to resolve "to pronounce God's judgment upon an unrepentant and disobedient Jerusalem" (Stacy 285)
As part of the tradition of the cultures of the time (Mesoptamian/Near East), oracles were seen throughout as a direct communication with the divine. The use of the word for oracle in Ezekiel asserts the validity of his argument and the notion that it was divinely inspired (Blenkinsopp, 150-1)
Babylonian economics, etc.) are not at the heart of what makes it important for the Judaic culture to return to its own land (Block, 236)
The Babylonians allowed the Judeans to settle into small groups, keep their culture alive, but also encouraged them to open up businesses, ply their trades, and become part of the Babylonian nation. This provided relative security and comfort and, in fact, second and third generation children knew nothing of a homeland and decided to stay (Boccaccini, Chapters 1-2)
Thus, a responsible sentry would call warning at first sight of danger, allowing plenty of time for warriors to prepare a defensive position. If no one responded, the sentry still did his duty; if he did not do his duty, the implication is that he is responsible for the negative consequences (Cooke, 365-72)