40

There is a subtle difference in the responses of Zacharias and Mary. Zacharias says, in Luke 1:18 (NASB) Zacharias said to the angel, “How will I know this for certain? For I am an old man and my wife is advanced in years.” Zacharias is essentially asking the angel, "How do I know I can trust you? Prove it." Furthermore, Zacharias's only basis of doubt ...


26

Up until this point, the disciples had operated under the aegis of both Roman and Jewish law. They were seen as just another group of disciples of some charismatic Rabbi. If he had some strange ideas he was teaching, well, so did plenty of others. But now, all that was about to change. He was going to be taken by the Jews, tried and convicted and put to ...


22

This passage is often used to bolster the claim that Jesus is not God. The usual misinterpretation is that Jesus is saying that He isn't good, because He isn't God. The opposite is true. In this passage, Jesus is establishing His deity. The Answering Islam site offers a fairly good explanation. Excerpt: In the central passage of chapter 10, Jesus ...


17

This potential discrepancy is addressed in Apologetics Press' question: Did Both Thieves Revile Christ? Possible resolutions to the discrepancies between the accounts: Possibility #1: Initially, both thieves reviled Christ, but then one of them repented. After hearing Jesus’ words on the cross, and seeing His forgiving attitude, the one thief may ...


16

From Mathew Henry's Concise Commentary: Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he ...


16

Historically, Mark is seen as one of Peter's disciples. The historian Papias in the 2nd Century refers to him as such. Likewise, the evidence in the narrative, for example, indicates that Peter was a significant source for most of the material, and most theologians accept Mark as "Peter's" Gospel. Also, its seeming indication that the Temple is still ...


15

The books of Matthew, Mark, Luke and John can be seen to present Christ as King, Servant, Man, and God (in that order). See E.W. Bullinger's wonderful book Number in Scriptures for more on this topic (the chapter on the number seven). As Bullinger puts it, a king must have a genealogy, and a man should have one. You'll notice that Matthew's genealogy starts ...


14

The genealogy in the gospel of Matthew is definitely the genealogy of Joseph, and the genealogy in Luke's Gospel is most likely that of Mary. This coincides with the primary audiences of the two books (Mathew the Jews, and Luke the Gentiles). Mathew would want to show according to Jewish tradition that Jesus was both a Jew and a Son of David. Luke was trying ...


14

With parables you have to remember that they are directed at a specific audience, and make a specific point. Trying to extrapolate to draw conclusions outside the purpose of the parable would lead to a wrong conclusion. Parables are also used to illustrate general principles, not to lay down hard and fast rules. In the Parable of the Talents, the point is ...


14

If we accept the bible teaching that Mary/Joseph had children, then they would have been younger than Jesus. In the question, the age of Jesus was 12. The oldest sibling was probably no older than 10 at that time. Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? ...


13

It should be noted that the entire Jewish race began with a miraculous birth of an old man and woman who was "past the age of childbearing". Additionally, women who were barren became mothers through the provision of God--not only Sarah, but Rebekah and Rachel as well. Then Abraham fell on his face and laughed and said to himself, "Shall a child be ...


13

But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Matthew 6:33 This is what Mary was doing. Although what Martha was doing was not wrong, her focus was on those things and not on Jesus. Many people can get so caught up in church and completely forget about Jesus. Fixing things, making sure ...


13

The verse is part of a parable that Jesus taught. The parable seems intended to teach about the judgment of God at this point. It does not suggest that human governance should even follow this example. He merely uses what could and often did happen to illustrate a point of God's supreme governance. 11 As they heard these things, he proceeded to tell a ...


13

Side note: The issue isn't really about the doctrine of sola scriptura, but rather about literalism. "Sola scriptura" is a term used by Protestants to mean that we believe scripture is the only ultimate authority, as opposed to Catholic doctrines that the teachings of the Church fathers have equivalent or comparable authority to scripture. But nothing in ...


13

Protestants typically argue that Jesus is explaining how one might be "saved by works," and not suggesting that it is actually possible for the man to accomplish it on his own – on the contrary, he implies that it is impossible. John Gill's analysis is helpful: Our Lord intimates by this, that, according to the tenor of the law, eternal life was not to ...


13

Most branches of Christianity believe that Jesus rose from the dead bodily (ie he wasn't merely a spirit at that point). The very context of the verse you are referring to, is that he was eating the fish to show he was not a ghost to his disciples: Jesus Appears to the Disciples 36 While they were still talking about this, Jesus himself stood among ...


12

I think it is significant that the rich man knows and uses Lazarus's name for the same reason that it's significant that he knows Moses name. It clearly shows that he knew who the man was and had been aware in life of his condition and done nothing about it -- in the same way he did not heed the teachings of Moses and the prophets. Leon Morris also suggests ...


12

Jesus is talking here about the resurrection of the dead. Because of what Christ did all will live again. So yes you could die for the gospel but you would gain eternal life in Christ. Just adding some scripture to back this up: (KJV) 1 Corinthians 15:42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: ...


12

There are two facets to the answer, one regarding the nature of the sin offering itself, and one regarding Mary’s motivations for making the offering. In summary, in Israel, so-called “sin” offerings were offered for transgressions agains the ritual law, not so much for offenses against the moral law. Moreover, just as Jesus submitted himself to the ...


12

What lies below is certainly not the only way to interpret this scripture, but it is one way I find extremely compelling, and to my knowledge, provides a reasonable historical understanding. This passage in scripture is built on a long foundation of culture and history, which is largely lost on a modern audience. First, a reminder about the immediately ...


11

The only way that I have ever had this explained to me which has made any sense was by my Biblical Hebrew professor. Basically, "Unjust manager" can mean, in Aramaic, "manager of the unjust." Basically: He wasn't unjust, he governed the unjust. He got caught up in one of his subordinate's scandals He cut out his commission (the top 20%) of the debt from one ...


11

It is almost certain that this person is Matthew. In the parallel account of this narrative in the Gospel of Matthew, we see that Levi appears to be "renamed" Matthew. Matthew 9:9 (NIV) 9As Jesus went on from there, he saw a man named Matthew sitting at the tax collector’s booth. “Follow me,” he told him, and Matthew got up and followed him. It is ...


11

This is a parable, so the fact that "a man of noble birth" is third person is rather irrelevant. It's pretty obvious he's symbolizing someone, probably Jesus. Context. Verse 11 reads: As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately. I ...


11

In verse 49, as you have quoted it, this fellow is casting out demons in Jesus' name. As such, Jesus is still the one and only Way. Jesus' point here is not that there is another name under heaven by which men can be saved, but rather that just because someone is 'not part of the group' doesn't mean they can't be a follower of Christ. In other words, it ...


11

Jesus is here asking the Pharisees a rhetorical question, that is - what would be easier for him to say if he was not God. The answer is simple - it is easier for a mere man to say "Your sins are forgiven", because there is no outward immediate manifestation. It is much more difficult to say "Stand up and walk", because it would be readily apparent that ...


11

This is sort of a combination and customization of several commentaries I perused on the subject, being curious myself. As I am not directly copying any one of them I am not adding individual quotes. The two that most influenced my opinion here is Edersheim and someone called Arthur Sloman. If you read the verses carefully you will notice Luke does not ...


11

Following Christ in many countries carries a significant price to pay in many places of the world. In fact, the decision to become a Christian often results in being ostracized from one's family and even worse. Even within some Christian traditions, the decision to leave the tradition of one's family to join another tradition is met with exclusion from the ...


11

For most Protestants this is a matter of semantics. Protestants know full well that Catholics call Mary, the "Blessed Mother." They also know that if you ask a Catholic "Is Mary blessed?" They would surely answer "Yes, indeed she is." But the Catholic should understand that the Protestant, in general, would also answer the same. Mary is blessed. Mary ...


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