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.
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.
Jerusalem Perspective is excited to announce that in the coming months Dr. R. Steven Notley will be sharing a series of blogs on Jesus’ parables with our readers. In anticipation of these blogs, and as a preview of what we might expect from Dr. Notley, we are sharing two sermons on the parables that Dr. Notley delivered to the Narkis Street Congregation in Jerusalem. Enjoy!
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.
The Gospel of Mark was never popular in the Greek-speaking Hellenistic church. Papias, the mid-second-century bishop of Hierapolis in Phrygia, was the first church father to mention the Gospel and his statement was probably dictated by the general criticism voiced against Mark by the early Greek readers of the Gospel: “Mark,” Papias says, “did no wrong in writing down the things [he had only heard Peter say].”
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.”
A “Hebraism” is a typical feature of the Hebrew language found in another language. The majority of today’s New Testament authorities assume that Aramaic is behind the Semitisms of the New Testament, and that Jesus spoke Aramaic as his primary language. So much so, in fact, that the student who checks standard reference works is informed that the Greek words for “Hebrew” and for “in the Hebrew language” (not only in the New Testament, but in Josephus and other texts) refer to the Aramaic language.
My wife, Lenore, and I have dealt with a great many people who, because of various circumstances in their life, are unable to feel loved—by God or anyone else. In fact, they often describe how they feel as “numb” or “empty.” They often view themselves as unattractive, unlovable, and worthless. This is in spite of the fact that many of these people are considered successful in their chosen field.
Some months ago, pastor-blogger Trevin Wax posted an article called “Urban Legends: The Preacher’s Edition.” There he lists several “urban legends” that he’s heard floating around lately in sermons. Like Internet rumors that people forward on ad infinitum, these preaching illustrations don’t have much grounding in fact.
Without reading the Scriptures carefully, and without a familiarity with Second Temple-period extra-biblical sources, a simple reader of the New Testament might assume that a majority of the Pharisees were hypocrites and that the Pharisees as a movement were indeed a “brood of vipers.” As a result of this common Christian assumption, the word “Pharisee” has become a synonym for “hypocrite” in the English language.
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