In this article, Professor Huub van de Sandt introduces readers to the fascinating treatise called the Didache, and discusses how this early Christian document, which was based on an earlier Jewish source, helps us understand the Gospel of Matthew.
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.
We are now in the middle of Passover week and one frequently hears the question, “And where did you go for the Seder [the special home service on the first night of Passover]?” Answers are varied: “To my family’s home.” “To friends.” “To a hotel in Eilat.”
At last! The long-awaited Hebrew reconstruction of the Lord’s Prayer and accompanying commentary by David Bivin and Joshua Tilton is finally complete. The Hebrew reconstruction envisions how the Lord’s Prayer might have been formulated in its original language, while the commentary explores the ancient Jewish context to which the Lord’s Prayer belongs.
Toward the end of his Epistle, James exhorts his readers to pray with faith for the healing of the sick. When we read that “the prayer of a righteous man has great power in its effects” (James 5:16), we might have expected James to cite the example of Abraham. Genesis 20:17 might have served as the perfect prooftext: “Abraham prayed to God; and God healed Abimelech.” …The example of Elijah that was provided by James, however, seems less obvious and more difficult.
Blessing God as one who delights in repentance has rich theological implications. Nevertheless, this blessing runs the risk of inaccuracy by understating God’s reaction to repentance. He not only delights in it but displays peculiar patterns of behavior when under its influence.
We Christians sing a hymn that contains these words: “Blessed be the name, blessed be the name, blessed be the name of the Lord.” We also sing choruses that proclaim: “Your name is like honey on my lips”; “His name is exalted far above the earth”; “Praise the name of Jesus, praise the name of Jesus….” However, we may have misunderstood, or partially misunderstood, many biblical expressions that contain the idiom, “the name of.”
It has been noted that in instances where Mark’s editorial hand restructured his story, Luke has preserved a more primitive form of the account, a form that is independent of Mark’s influence. Gospel scholars need to properly evaluate Mark’s editorial style and acknowledge that frequently a theological agenda influenced his rewriting.
One of the most amazing and unusual experiences we have living in Israel is to see people who are avowed enemies nationally and historically come together in harmony and peace. A number of Israeli organizations bring together Arabs and Jews who have mutual interests (for example, in the area of the arts). Often harboring strong religious and political differences, these people get to know and understand each other on a personal level.