...College | Exegesis of Luke 5:27-32 | Biblical Exegesis Paper | | | | Jennifer Hess | 4/25/2010 Exegesis of Luke 5:27-32 Overview The passage that was chosen was Luke 5:27-32, or the calling of Levi. This passage presents Jesus telling Levi, a tax collector, to follow him. Levi does follow Jesus, and soon after they are having a banquet dinner with other tax collectors. Jesus is asked why he chooses to eat with them, and he simply responds with “It is not the healthy who need a doctor, but those who are sick. I have not come to call the righteous, but sinners to repentance.” Levi is chosen to emphasize that he is of the worst sinners. The dinner with the sinners is a part of Jesus’ mission of this passage. The sinners were considered unclean and profane, yet Jesus is there to be their physician. He is there to pursue the faith in them (Just 96). Historical Analysis The Gospel of Luke was originally written in Koine Greek (McKenzie 525). The intended audience is Greek-speaking, meaning Christianity was an international religion. The Gospels of Luke, Mark and Matthew have many of the same stories, but sometimes in different words or order. One of the problems of these Synoptic Gospels is the synoptic problem. The synoptic problem is the interrelationship of the three of them and the similarity in content (Mueller 75,77). One solution is that Matthew used information from only Mark, and Luke wrote last, using both of the gospels before him (McKenzie 524)...
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...can it be solved? The first three (3) books of the New Testament, Matthew, Mark, and Luke, are commonly called the Synoptic Gospels. They have gained this title because they are very similar to each other yet commonly different from John's Gospel. In fact, their similarities and relation to each other have created one of the most debated subjects in the realm of New Testament Studies. This area of scholarship has adopted the name The Synoptic Problem. Determining the dependence or interdependence of each Gospel then attempts to conclude, which Gospel was written first, and subsequently, which Gospel then used the other as a primary source, and if not what source was then used to compile the gospel in question. “Mark's Gospel is the shortest of the three, yet large portions of it are also found in Matthew and Luke. Additionally, Matthew and Luke share a significant amount of verses (more than 200) that are not found in Mark. The similarities include subject matter, exact wording, and even order of events. When material is found in all three Synoptic Gospels, it is referred to as triple tradition. The material that is only found in Matthew and Luke is called double tradition, or Q. Also, the material that distinctively belongs to Matthew is called the M tradition, while that which belongs to Luke is called the L tradition” (The) The content of M suggests that the community for which this gospel was written, as stricter than the others in its attitude to keeping the Jewish law,...
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...summary found at the very end of Luke 18:9-14 should give us all a good slap in the face. This particular passage is of vital importance in the Christian walk. Luke 18:9-14 tells us about a Pharisee and a tax collector who both go to a temple to pray. The Pharisee stands before God praying about himself; he thanks God that he is not like other men and women and that he is not like the tax collector beside him. At the same time, the tax collector lays himself down before the Lord praying that God have mercy on him, a sinner. Recognizing his sin and unworthiness the tax collector humbles himself and asks for the Lords mercy; which brings him forgiveness and peace. The Pharisee on the other hand looks down upon the tax collector and even thanks God that he is not like other men and women. This sense of self drives a wedge in the Pharisees relationship to God and also brings wrath and judgment upon himself. As I read this passage I found myself saying, "I must remain humble." Asking that question daily in every situation and circumstance will help each to avoid a mind set of self-righteousness as seen in Luke 18:9-14. (cf. Forerunner Commentary) The historical context of Luke is fairly interesting. Upon reading the gospels one might conclude that Matthew, Mark and Luke all pretty much say the same thing. This is slightly true; the gospels' sole purpose is centered on the life, ministry, death and resurrection of Jesus. However, the gospel of Luke begins by dedicating the writing...
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...BOOK CRITIQUE: WHY FOUR GOSPELS? Tiago Souza NBST 515 September 24, 2013 INTRODUCTION This work will analyze the book “Why Four Gospels” by David Alan Black. The main objective will be compare the Fourfold-Gospel Hypothesis opposed to the Markan Priority. In order to do that, this work will first analyze the historical background and reality context of the composition of each gospel. The author David Black has published over 100 scholarly articles and book reviews in such journals as Novum Testamentum, New Testament Studies, Bible Translator, Journal of Biblical Literature, and many others. He also serves as Professor of New Testament and Greek and the Dr. M. O. Owens Jr. Chair in New Testament Studies at Southeastern Baptist Theological Seminary in Wake Forest, North Carolina. SUMMARY The book starts by bringing up a description of the development of the gospels, and a not very known basic historical fact is that the Gospels were written through a not so brief period of time. The “Gospel according to Mathew” was published in 42 AD, and there was a 20-25 years gap between its publication and the publication of “Luke’s Gospel” and “The gospel according to Mark”. And than, another huge gap between the publication of those and finally “The Gospel of John” being published in 96 AD, so there was a 54 years interval between the publication of the 4 Gospels, and that fact shows that sometimes God likes to act in a way that takes time, seems unusual to human eyes, but in...
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...Introduction to the Bible as Literature English/Religious Studies 115 CRNs: 32306, 32307, 32306, 35587 Lincoln Hall 120 Monday and Wednesday 9:00-9:50 am Friday Sections Professor Rachel Havrelock Associate Professor Department of English raheleh@uic.edu Office 1909 University Hall Office Hours: Monday, Wednesday and Friday 1:00-2:00 pm Professor Scott Grunow Lecturer Department of English Cobelli@aol.com Course Description This introductory class presents a literary perspective on the Bible. Texts from the Bible stand at the center of analysis, while accompanying textbooks help us to contexualize biblical materials within history. Each week revolves around a particular theme with one lecture on the Hebrew Bible/Old Testament and one on the New Testament. Themes include creation, birth, the hero, the mountain, the community, the Temple, suffering, and the end of time. As we place biblical texts in their historical contexts, we will consider the Bible as a literary work with distinct genres, themes and conventions. The thematic connections between the Hebrew Bible and the New Testament will be explored at the same time that differences in their style and message are investigated. While reading the Bible, we will develop a vocabulary for discussing literary texts as well as a vocabulary specific to texts from the ancient world. This lively and pluralistic course provides a thorough introduction to the literature of the Bible. Course...
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...Hebrew Bible or “Old Testament”. They believe him to be the savior of mankind, and the son of God. However, in modern times, the use of critical scholarship in analysis of the Bible and to the New Testament Gospels in particular, has lead to an accelerating rate of disintegration in the traditional Christian belief system. The term "scholarship" implies the application of the scientific method of the evaluating evidence on the basis of objective standards unhindered from any personal involvement or biases. The main source of information on Jesus is from the Christian Gospels. Some scholars claim that the sources on which the Gospels are based were written within the living memory of Jesus' lifetime. There are four such Gospels the earliest being Mark (68-73 AD), followed by Matthew (70-100 AD), Luke (80-100 AD), and John (90-110 AD). Many conservative Christians accept these writings as evidence for a historical Jesus and as an account of his life and death. According to the Christian Gospels, Jesus was born in Bethlehem between 6 BC and 6 AD. The Gospel Mark, reports that Jesus was "the brother of James, Joseph, Judas and Simon" he also states that Jesus had sisters. Nothing of Jesus is recorded between 7 AD when Jesus visits the Temple in Jerusalem as a boy, and 25 AD when John baptized Jesus in the river Jordan. The Gospels states that starting around 27 AD, Jesus began traveling the country side performing miracles and preaching sermons around Galilee. Jesus reportedly preformed...
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...exclusively on God and His agenda as believers adore, worship, and submit to His will before they introduce their own personal petitions. The second half of the prayer focuses on how should disciple invite God to their daily life and live upon God’s continuous spiritual provision. Even with the second half where their wills are introduced, God still takes dominant position in the relationship. The discipleship of the followers thus is being presented through day-to-day prayers. Socio-Historical Background To fully understand the meaning of the text, the first thing to do is to step back to examine the society where the text was written, back to the time where the incident happened, thus we can fully grasp the context of the paragraph. The Gospel of Matthew as we know it was almost certainly written before A.D 100. It is quoted by Ignatius (Smyrn. 1.1), writing in approximately 110-115 A.D., and probably referred to in the Didache, which may date to sometime in the late 90s. External evidence helps us to confirm that Matthew wrote...
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...southeastern baptist theological seminary Richard Bauckham’s Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (Grand Rapids: Eerdmans, 2006) makes a persuasive argument that the Gospels display eyewitness testimony and thus renews the quest for the identity of the Beloved Disciple as the author of the Fourth Gospel. While Bauckham attributes this Gospel to “the presbyter John” mentioned by Papias, the authors of this study show that the patristic evidence more likely seems to support the authorship of John the apostle and that the literary device of inclusio in the Fourth Gospel, astutely observed by Bauckham, also favors the authorship of John the son of Zebedee. Key Words: Fourth Gospel, Beloved Disciple, John, authorship, apostle, Zebedee, John the Elder, Papias, Eusebius, Muratorian Fragment, Polycrates, Irenaeus, Bauckham Introduction Recent years have witnessed a significant number of publications on the identity of “the disciple Jesus loved” in John’s Gospel. The ever more daring proposals have included identifications of this figure as diverse as the apostle Thomas, Mary Magdalene, Lazarus, James the son of Zebedee, and even the Samaritan woman, among others. 1 Most recently, Richard Bauckham has weighed in on this debate in his landmark volume Jesus and the 1. Thomas: James H. Charlesworth, The Beloved Disciple: Whose Witness Validates the Gospel of John? (Valley Forge, PA: Trinity Press International, 1995), 414–21. He lists and evaluates...
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...Orthodox, Ecumenical, Islamic, Lutheran, Protestant, and Roman Catholic perspectives. Mary The Madonna in Sorrow, by Sassoferrato, 17th century Born Unknown; celebrated 8 September[1] Residence Nazareth, Galilee Nationality Israelite, Roman Empire[2] Ethnicity Israelite Spouse Joseph[3] Children Jesus of Nazareth Parents (According to the Gospel of James, circa 2nd Century AD): Joachim and Anne[4] Mary (Hebrew: מִרְיָם, Miriam; Aramaic: Maryām; Arabic:مريم, Maryam), variously called Saint Mary, Mother Mary, the Virgin Mary, the Theotokos, the Blessed Virgin Mary, Mary, Mother of God, and, in Islam, as Maryam, mother of 'Isa, was an Israelite[5] woman of Nazareth in Galilee who lived in the late 1st century BC and early 1st century AD, and is considered by Christians to be the first proselyte to Christianity. She is identified in the New Testament[Mt 1:16,18-25][Lk 1:26-56][2:1-7] and in the Qur'an as the mother of Jesus through divine intervention. Christians hold her son Jesus to be "Christ" (i.e. the messiah), and Muslims regard him as an important prophet of God. The canonical gospels of Matthew and Luke describe Mary as a virgin (Greek παρθένος, parthénos).[6] Traditionally, Christians believe that she conceived her son miraculously by the agency of the Holy Spirit. Muslims believe that she conceived by the command of God. This took place when she was already betrothed to Saint Joseph and was awaiting the concluding rite of marriage, the formal home-taking...
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...Lexington Bennett Haile 11:00 T/TH Exegesis Paper Exegetical Analysis of Mark 10:17-31 17 As he was setting out on a journey, a man ran up and knelt before him, and asked him, ‘Good Teacher, what must I do to inherit eternal life?’ 18Jesus said to him, ‘Why do you call me good? No one is good but God alone. 19You know the commandments: “You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not defraud; Honour your father and mother.” ’ 20He said to him, ‘Teacher, I have kept all these since my youth.’ 21Jesus, looking at him, loved him and said, ‘You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me.’ 22When he heard this, he was shocked and went away grieving, for he had many possessions. 23 Then Jesus looked around and said to his disciples, ‘How hard it will be for those who have wealth to enter the kingdom of God!’ 24And the disciples were perplexed at these words. But Jesus said to them again, ‘Children, how hard it is to enter the kingdom of God! 25It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.’ 26They were greatly astounded and said to one another, ‘Then who can be saved?’ 27Jesus looked at them and said, ‘For mortals it is impossible, but not for God; for God all things are possible.’ 28 Peter began to say to him, ‘Look, we have left everything and...
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...books, as before I did not really take interest of the other books included bible, aside from the likes of the Gospels, Genesis, Exodus, Psalms, and Proverbs. Nevertheless, I realized that the books are all part of the bible as each has a purpose to serve and stands as a testament to the infidelity of mankind, and of God’s unfailing love for...
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...For thine is the kingdom, and the power, and glory, forever. Amen I have include an excerpt from my thematic paper in reference to the author of this verse. I find that it is important and is relating to the structure of the Gospel and the verse. Matthew: Many sources have the Gospel of Matthew being written in Hebrew and its intended audience were the Jews. Many people say “there are no Hebrew manuscripts of this text.” Upon further investigation this is true to an extent. This question first arose in the 16th Century by the Dutch Theologian and patristic scholar Desiderius Erasmus.” He concluded that there was no evidence of an Aramaic or Hebrew original of Matthews Gospel; it is ineffective to argue Matthews Gospel originally appeared in Aramatic and was translated to Greek.” Matthew’s Gospel relies heavily on the quotations and prophecies from the Old Testament, some believe that the author was a Jew who wrote his gospel for other Jews. We later learned that the Gospel was written in Greek and the Old Testament references were taken from the Septuagint, an ancient Greek translation of the Hebrew Bible. For this reason we can conclude that he must have been writing for a Greek-speaking audience. If Matthew’s author was writing the Gospel for a Jewish audience, it would have been for Jews that speak Greek that believed in the Septuagint and had no idea of Hebrew. Imperato (16-17) states that Jesus repeatedly relates to the...
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...has been part of human history for a very long time and has always been a topic of discussion and question. Looking outside in religion is analogous to H20 having characteristics of ice (the atheists), water itself (the followers), and gas (the fanatics). The focus of this paper is on a part of a religion that generally does not have a visible tie to a specific religion, not until it is investigated further, The Gospels. My Prior understanding a Gospel Church is one where there is a lot of standing and singing about God – this is a misunderstanding. The church itself is focused on the four Gospels and what the real meaning is. The word “Gospel” for Christians refers to the “good news” that is a result of Jesus Christ’s death and its meaning (Keathly, 2004). Another misconception of a Gospel Church is the Bishop has his own agenda and does not focus on the Gospels themselves. Also, I have always felt that the church has become a place to be seen, not just for the sighting itself but also be dressed up in the best clothes possible. Another misconception of the Gospels and Christianity is they have nothing do with Jewish faith and they are completely different. Misconceptions are easy to confirm or debunk with research and a non-partial attitude towards what is being investigated. With so many religions in the world how can anyone be sure which religion is best for them? Religion is a result of nurture and not nature, humans in general were not born to follow a specific religion...
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...communities cope with racial discrimination. Caught between the contradicting preachings of Martin Luther King Jr. and Malcolm X, a peculiar young theology student from Union Theological Seminary of New York City, James H. Cone, published his proposal for a Black Theology of Liberation titled Black Theology and Black Power (1969). This first scholarly work served as an introduction to his following work A Black Theology of Liberation (1970), which earned him the title of the founder or chief architect of Black Theology of Liberation in America. Cone, who was born and raised in the segregated South of the United States, not only developed this avenue through which the African-American community could assimilate their experiences with the gospel of...
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...Exegesis Literary Criticism Context The book of Luke 9: 28-36 talks about “The Transfiguration” of Jesus that happened on a mountain with the presence of Peter, John, and James. Before the event, several other acts involving Jesus had occurred. First, Christ sent his disciples to proclaim the Kingdom of God to the people upon given authority and power of casting out demons. Their mission was expected to spread the word in every home they were welcomed. The results of such a mission caused confusion to the Galilean ruler, Herod Antipas. He was wondering who Jesus was, because he was given many names like John the Baptist, Elijah or some of the past prophets who had risen from the dead (“The Transfiguration (Luke 9:27-36)”). The other event before the transfiguration was the feeding of five thousand people. When the disciples had returned from their mission as seen earlier, they relocated to a quiet place for a talk with Jesus; however, a multitude of people followed them upon their prevue to the information. Jesus used five loaves of bread and two fish to feed them after a day’s preaching. Later, when they were alone with Jesus, following the miracle Peter gives his declaration on what he thinks who Jesus was. The last event of the transfiguration was the prediction of Jesus about his death and warning the disciples not to inform people of his true form and nature. After the transfiguration, Jesus was also involved in many other activities. First, He heals a boy who is possessed...
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