The cleansing of the temple is near the beginning of Jesus' ministry in the fourth gospel, but near the end in the others. Luke also has a genealogy, not at the beginning of the Gospel, but after Jesus' baptism (Luke 3:23-38).
Jesus in the First Three Gospels by Millar Burrows
Jesus’ Ancestry, Birth and Early Life
Many of the people who met Jesus in the flesh were probably convinced that he was no ordinary man. The entire story of God's revelation in the Old Testament was a preparation for the gospel.
John the Baptist: The Baptism and Temptation of Jesus
The greatest source of difficulty, however, is not in the Bible, but in a misunderstanding of the doctrine of the Trinity. We can uncover some of the confusion by going back to the roots of the matter in the Old Testament.
The First Part of the Galilean Ministry
It is not essential that all or any of the miracles in the Gospels be demonstrably historical. This is the first occurrence of the term "Christ" in the accounts of Jesus' ministry in the Synoptic Gospels.
The Sermon on the Mount and the Sermon on the Plain
The same question applies to the form of address at the beginning of the prayer. It seems to have been clearly added to the liturgical use of prayer in some churches.
The Second Part of the Galilean Ministry
Who can forgive sins but God alone?" Jesus went on to heal the paralytic, demonstrating "that the Son of Man has authority on earth to forgive sins." This now becomes the point of the story. If the new cloth and the new wine refer to. the gospel or the Christian life, the moral of the saying seems to be that the old system of religious Neither Mark nor Luke mentions such a limitation of the mission of Jesus or his disciples.
That some of the material in the chapter arose in connection with a Jewish mission after Pentecost is not improbable. In that case, it was the missionaries of the apostolic church who were told to go only to the lost sheep of the house of Israel (Mt 10,5-6). Luke also has much of the material used in Matthew's second discourse but not found in Mark.
Matthew here places a saying that Luke uses at the beginning of the directions to the. The mission at hand is therefore that of the church, which, despite persecution, must be pursued with strength until the Son of Man comes. What all this has to do with the mission of the twelve disciples is by no means obvious.
The Third Part of the Galilean Ministry
He was not the last prophet of the old order, but the first herald of the new. Luke's form of the saying therefore means: "Wisdom is recognized by those who are wise." This was probably the original text and meaning. 34; authority to tread on serpents and scorpions, and over all the power of the enemy.
That this was the meaning of Jesus' defense of the disciples is indicated by another statement (Mk. The. Before this, Luke inserts the appointment of the twelve apostles, which follows it in Mark. This is an admirable summary of the Christian's mission church in the world .
The lists of the twelve chosen disciples in the Gospels might be expected to match, and they generally do, but there are some. Luke recounts here the healing of the centurion's servant, previously reported by Matthew (Luke 7:1-10; Mt 8:5-13). This is one of the few things in Mark that Matthew and Luke both leave out.
Teaching by Parables
Where Mark has this parable, Matthew gives the parable of the weeds (NBV, weeds), the first of five in this chapter that do not appear in Mark or Luke (Mt 13:24-30). In the parable, the owner of the field does not only deal with what has grown. Some scholars have therefore seen in this parable a reference to the conversion of the Gentiles.
Yet the owner of the field, who sows the good seed, is the Son of Man. Other expressions and ideas peculiar to Matthew, or to his particular source, appear in the interpretation of the parable. The same doubts are raised by the parable of the dragnet (Mt is also reported only by Matthew).
This agrees with what I have proposed as the meaning of the parable of the sower. The parables of the treasure found in a field and the pearl of great price go together and have the same meaning: the kingdom. The new and old treasures are his legal knowledge and the new teachings of the gospel.
The Fourth Part of the Galilean Ministry
The Evangelists agree that the place was on the eastern side of the Sea of Galilee and not far from the shore. When Jesus returned to the west side of the lake, Jesus found a large crowd waiting for him. Mark continues with a brief account of the continued teaching in the villages and the mission of the twelve disciples (6:7-13), which.
Apparently, Jesus and the disciples crossed a corner or bay of the lake to reach their destination. In addition to the two natural miracles, Mark and Matthew tell of many healings after Jesus and the disciples reached the other side of the lake (Mk 6:53-56; Mt 14:34-36). They noticed that some of the disciples did not wash their hands before eating.
We have seen in the story of the centurion's servant (Mt 8:5-13; Lk 7:1-10) evidence that Jesus could appreciate the true faith of a Gentile. The Aramaic word suggests that the story goes back to an earlier stage of the tradition. This is what they are accused of in Mark and in the rest of the passage in.
Peter’s Confession and the End of the Galilean Ministry
Reading the KJV and earlier English translations. "that I am the Son of man," is not supported by manuscripts or versions.). This may be why he immediately proceeded to predict the rejection and suffering of the Son of man. The story of his crucifixion and resurrection was the essence of the gospel proclaimed by.
In all three prophecies of Mark and Luke, and in all but the first in Matthew, the one who will suffer is called the Son of Man. It seems that for Matthew the coming of the Son of man as king has almost taken the place of the coming of the kingdom of God. By introducing here the kingdom of the Son of man, Matthew at least avoids Mark and Luke's abrupt change from the coming of the Son of man to the kingdom of God.
The account of the miracle is again much fuller and more dramatic in Mark than in Matthew and Luke. Regardless of the origin of this narrative, its significance for Jesus' attitude toward the treasure is clear. Shekinah in their midst.” The divine presence takes the place here of the presence of Jesus in Matthew's saying.
The Journey to Jerusalem
Millar Burrows was for many years Professor of Biblical Theology at Yale University Divinity School. He is widely known as the author of The Dead Sea Scrolls and More Light on the Dead Sea Scrolls, and is a contributor to The Interpreter's Dictionary of the Bible, published by Abingdon.
Luke’s Special Section
Luke’s Special Section Continued
Thus you will be truly blessed and you will be rewarded at the resurrection of the righteous. The mention of the resurrection evokes in one of the guests a devout release: "Blessed is he who shall eat bread in the kingdom of God!". From here, Luke tacitly abandons the setting of the dinner in the Pharisee's house.
These two parables are not stories, but generalizations in the form of questions, like the parable of the friend at midnight (cf. 11:5-8). Commonly called the parable of the prodigal son, the story has three equally important characters. It is also significant because it deals with the intermediate state before the resurrection of the dead.
Abraham's answer was probably added to the parable later to make it a prophecy of the resurrection. In the context of the saying in Luke, this interpretation seems unlikely, but that context may not be historical. Matthew says, "the coming of the Son of man." Other differences between Matthew and Luke do not affect the essential meaning of the passage here.
The Conclusion of the Journey to Jerusalem
In both forms of the rich man's question, it is assumed that salvation must be obtained by doing something. The story of the rich man and what follows raises profound questions for Christian life in our world today. Mark has the idea of the secret of the kingdom of God, which is hidden.
However, the sayings that call for radical renunciation are not those that emphasize the imminent end of time. The amusing image of the rich tax collector who climbed a tree to see Jesus is well known. Probably the phrase had circulated separately and was not originally part of the story of Zacchaeus.
Thus the parable of the pounds, which now follows, is given a definite intent and purpose. For the early church, which eagerly awaited his coming at any moment, this understanding of the parable would be natural. Matthew and Luke treat it as part of the master's words and add another sentence.
The First Days at Jerusalem
For the days will come upon you," and a specific prediction of the fall of Jerusalem follows. Crossing the narrow valley, he could go directly to the temple area through a gate in the eastern wall of the city. According to Mark, when Peter drew attention to the withering of the tree, said Jesus.
The miraculous catch of fish and the stilling of the storm are devotional legends that exalt Christ and encourage faith. The discovery of a coin in the mouth of a fish and the withering of the fig tree are quite. There is no indication that Jesus tried to take over the administration of the temple, or that the disciples had any part in the proceedings.
In short, neither the manner of his entry into Jerusalem nor the cleansing of the temple prove that he considered himself the Messiah. So it would be easy to assume that the whole story was a product of the later church. His interpretation of the Old Testament is alien to modern historical exegesis, but it is not.
