In this study Professor Ruzer suggests that there was a broader first-century Jewish context behind the narrative strategies employed in Mark’s prologue to Jesus’ messianic biography. On the other hand, he also demonstrates that Mark 1:9-11 can be used to recover an early phase of a pattern of messianic belief, seemingly shared by wider Judaism, that continued into the rabbinic period. In other words, New Testament evidence can be an important witness to broader trajectories in early Jewish messianic beliefs.
In an important study entitled The Gospel of Signs, Robert Fortna correctly identified a Jewish-Christian source embedded in the Fourth Gospel. This article is based upon the conclusions of Fortna’s research and explores their significance. I will also point out additional evidence Fortna overlooked that clarifies the origins and intentions of the Jewish-Christian source embedded in the text of the Fourth Gospel.
It is easy to claim new solutions and new approaches to familiar problems. But in the field of New Testament research it is much harder to make these claims stick. Some years ago I wrote an article in which I attempted to correct the prevailing view that Mark was the first of the Gospels. When the article was discussed in a seminar at Cambridge, the objection was raised that there was nothing new in my contentions or approach. Perhaps not. Perhaps I am simply unable to find in the enormous mountain of scholarly contributions to our knowledge of the Synoptic Gospels the special line of solution and methodology to which I found myself driven as early as 1962.
Despite the continuing debate between Matthean and Markan priorists, some form of the widely-accepted Two-Source Hypothesis seems necessary for a proper understanding of the synoptic relationships. The Two-Source Hypothesis as generally conceived, however, cannot cover the evidence of dependence and interdependence found in the Gospels of Matthew, Mark and Luke. The same must be said for the theory of Matthean priority.
Every reader of the Gospels knows the phrase, “Verily, I say unto you,” or “Verily, verily, I say unto you.” According to the standard English translations of the Old and New Testaments, it seems that Jesus alone used such a preamble. Most Christians, long accustomed to such expressions in the Bible, take it for granted that “Jesus talked that way.”
Once, when Jesus and his disciples were enjoying themselves at a dinner party, a simple observation was made: “Your disciples don’t fast!” The observation was innocent and simple enough; it was not an accusation, but an honest exclamation of perplexity. Jesus’ response, however, was far from simple.
One of the recently published Dead Sea Scroll documents is known as the “Register of Rebukes.” Only parts of eleven lines of a column of this document have survived. However, even these few words and parts of words are enough to see that the document, or a portion of it, was a list of the sect’s members who were rebuked because they had violated community laws.
This study is dedicated to those who have suffered the agony of divorce. Tragically their pain has been compounded by well-meaning Christians who have distorted both the letter and the spirit of Jesus’ teaching concerning divorce and remarriage. For them, may this article bring a measure of healing.
Among the more creative scriptural interpretations related to the fulfillment of prophecy in our day is one centering on Jeremiah 16:16. According to it, the “hunters” in this verse are the brutal pursuers of the Jewish people, such as the Nazis who systematically murdered millions of Jews. The “fishers,” on the other hand, are the quiet and gentle persons who assist the Jewish people, for instance, the Christians who presently are engaged in rescuing Jews from the republics of the former Soviet Union.