Biblical-Theological-Reflections

Jesus is both the properly trusting recipient of his Father’s care and the hen that would gather her chicks to protect them.

Pieter Lasman, ‘The Triumph of Mordechai’ (1624; Photo credit: Wikimedia Commons) In 1 Sam 15:3, Samuel commands Saul, the son of Kish, “Go, and strike Amalek, and devote to destruction everything that is his. Do not take pity on him, but kill man and woman, child and infant, ox and lamb, camel and donkey” (לך והכיתה את־עמלק והחרמתם את־כל־אשר־לו ולא תחמל עליו והמתה מאיש עד־אשה מעלל ועד־יונק משור ועד־שה מגמל ועד־חמור).‭ 1 ‬ Unfortunately, Saul’s subsequent engagement with the Amalekites heeded only Samuel’s order to “go and strike Amalek” (לך והכיתה את־עמלק).‭ 2 ‬ Saul “did devote to destruction” (החרים) the Amalekite people but captured alive Agag, the king. 3 Indeed, “Saul and the people had pity on Agag and on the best of the flock and the herd and their choice offspring, on the lambs, and on everything good, and they did not accept devoting them to destruction, but every despised and weak thing they devoted to destruction” (ויחמל שאול והעם על־אגג ועל־מיטב הצאן והבקר והמשנים ועל־הכרים ועל־כל־הטוב ולא אבו החרימם וכל־המלאכה נמבזה ונמס אתה החרימו).‭ 4 ‬ Thus, Saul becomes the object of Samuel’s ire and forfeits the continuation of his kingdom. 5 ...

To demonstrate the superiority of Jesus’ sacrifice to those previously offered under the Torah, the writer to the Hebrews quotes a version of Ps 40:6–8 (Eng; 40:7–9 HB; 39:7–9 OG; Heb 10:5–9). 1 In so doing, Hebrews fairly clearly situates its rendition of this psalm’s words as Jesus’ own (cf. Heb 10:10). 2 If one were to read the entire psalm in this direction however, 3 problems would seemingly arise (e.g., vv. 12–17 Eng). 4 ...

David between Wisdom and Prophecy Psalm 7 is an individual lament, 1 and the superscript situates it as “concerning the words of Cush, the Benjaminite” ( Ps 7:1 HB; על־דברי־כושׁ בן־ימיני‎). 2 This situation is rather difficult to pinpoint precisely in the biblical narratives of David’s life. 3 The OG reading Χουσί is reflected in Augustine’s text and leads him to relate Ps 7 to 2 Sam 15:32–37. 4 Yet, this rendering seems as though it may suggest a different Vorlage than is available in the MT. 5 ...

Ezra and Nehemiah each provide their own distinct reports of the Jews’ return from Babylonian exile. Even if the portrayal of this return as a “second exodus” is not a particular, literary concern in these books, 1 the narrative’s inclusion of elements like captivity, release, land resettlement, and covenant establishment certainly echo important features in the narrative of Israel’s exodus from Egypt. 2 Even so, Ezra and Nehemiah include in their portraits of the people’s experience of some “reviving” (מחיה) a stroke in which the people also found themselves still to be slaves ( Ezra 9:8–9; cf. Neh 9:36). 3 ...

In Acts 13:16–41, Paul addresses the Pisidian synagogue. In this discourse’s context, Paul asserts “we preach to you the good news concerning the promise that had come to the fathers—that this promise God has fulfilled for us their children by raising Jesus” ( Acts 13:32–33; ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην, ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις [αὐτῶν] ἡμῖν ἀναστήσας Ἰησοῦν). From here, the following quotation of Ps 2:7 confirms Jesus’ resurrection by Yahweh’s hand (cf. Acts 13:37). 1 This resurrection in incorruption situates Jesus as the means by which the ancestral promise becomes actualized ( Acts 13:34–37) because it situates him as the recipient and mediator of the things vouchsafed to David ( Acts 13:34)—namely, an everlasting covenant in which the wandering return and receive forgiveness from Yahweh ( Isa 55; cf. Deut 30). 2 ...

In contemporary English parlance, to call someone a “man” or “woman of God” substantially means that individual is “godly” or “pious.” As such, the phrase is a descriptor of a person’s moral or religious standing in relation to some perceived measure. In the Hebrew Bible, however, אישׁ (ה)אלהים ([the] man of God) regularly designates a “prophet.” To be sure, these prophets were often “godly” or “pious,” but even here, there were occasional exceptions to this behavior (e.g., 1 Kgs 13). Rather, when the Hebrew Bible applies this same phrase to David, it fits him into the framework of the broader tradition of the prophet as Yahweh’s representative ( Neh 12:24, 36; 2 Chron 8:14). In these particular texts, David’s status as an אישׁ אלהים (man of God) revolves around his plans for the temple’s administration. Even so, scarcely can at least the Davidic psalms be separated from vocation as a royal אישׁ אלהים (man of God). 1 ...

Gerbrand van den Eeckhout, ‘Anna Presenting Her Son Samuel to the Priest Eli’ In due order within The City of God’s longer discussion of Hannah’s prayer at Samuel’s dedication, 1 Augustine arrives at the clause, “[a]nd [he] shall exalt the horn of His Christ” ( 1 Sam 2:10). Here, Augustine ponders: ...

All four Gospels report Peter’s adamant affirmation of fidelity Jesus, no matter what may come ( Matt 26:33–35; Mark 14:29–31; Luke 22:31–34; John 13:36–38). A key feature in the Synoptics’ presentation is Peter’s persistence about remaining with Jesus ( Matt 26:35; Mark 14:31; Luke 22:33). In so presenting his declaration, Matthew and Mark focus exclusively on Peter’s commitment to die with Jesus ( Matt 26:35; Mark 14:31). Beyond this affirmation, Luke also explicitly mentions Peter’s readiness to accept the lesser affliction of imprisonment with Jesus ( Luke 22:33). ...

First Chronicles 16 reports the ark of the covenant’s placement in the tent David had prepared for it (1 Chron 16:1). The middle of the chapter is a poetic section that celebrates Yahweh’s greatness toward Israel (1 Chron 16:8–36). The first part of this section (1 Chron 16:8–22) corresponds to Ps 105:1–15, the second (1 Chron 16:23–33) to Ps 96:1–13, and the third (1 Chron 16:34–36) to Ps 106:1, 47–48.1 The Chronicler does not explicitly describe David as this hymn’s composer, although this supposition appears reasonable.2 In any event, the hymn is offered in David’s presence and at his behest (1 Chron 16:7, 37). ...

Healing of the Man Born Blind The account of the man who had been born blind ( John 9:1– 10:21) shares some significant features with the story of the woman at the well ( John 4:4–42). In both cases, the individuals’ births place them at or outside societal margins ( John 4:9, 27; 9:2). Yet, in the end, it is such marginal individuals whom the narrative situates as most in step with Jesus’ mission and, therefore, most in step with Yahweh’s purposes for his people ( John 4:23–24, 39–42; 9:35–38), when a different situation would typically have been expected ( John 4:20, 22; 9:13–34, 40–41; 10:19–21). ...

John’s narrative about Jesus’s encounter with the Samaritan woman highlights the presence of faith in unexpected places.

Jesus and Nicodemus, Crijn Hendricksz, 1616–1645. John 1:13 describes a group of individuals “who were not born from blood nor from a fleshly will nor from a husband’s will but from God” (οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν). For John, being born “from blood” (ἐξ αἱμάτων), “from a fleshly will” (ἐκ θελήματος σαρκός), and “from a husband’s will” (ἐκ θελήματος ἀνδρός) would all have been perfectly reasonable ways of describing ordinary, human generation. 1 Yet, the individuals John describes as not having been born in these ways but as having been born “from God” (ἐκ θεοῦ) are still very much human beings ( John 1:9–12). John’s point, then, is not to negate the reality of the ordinary, human, physical generation of the individuals he describes but to negate the significance of this origin for determining the identity of the “children of God” ( John 1:12; τέκνα θεοῦ). ...

The Road to Emmaus appearance, based on Luke 2… In Luke 24:1, αἱ γυναῖκες, αἵτινες ἦσαν συνεληλυθυῖαι ἐκ τῆς Γαλιλαίας αὐτῷ ( Luke 23:55; the women who had come with him from Galilee; cf. Matt 28:1–8; Mark 16:1–8; Luke 8:2–3; 23:49; 24:10; John 20:1–13) go to Jesus’ tomb φέρουσαι ἃ ἡτοίμασαν ἀρώματα ( Luke 24:1; carrying spices that they had prepared). Instead of finding Jesus, however, the women are met with an empty tomb and two shining figures ( Luke 24:2–5a). To these women, the resplendent individuals then address the question τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν; ( Luke 24:5b; Why do you seek the living one among the dead?). ...

[caption id="" align=“alignright” width=“200” caption=“Domenico Fetti, “Parable of the Good Samaritan” (c. 1610–1623; photo credit: Wikipedia)”] [/caption] The parable of the Good Samaritan ( Luke 10:30–35) is unique to Luke and contributes to the third Gospel’s general emphasis on socially marginalized characters and groups. 1 Introducing the parable proper is an exchange between Jesus and a νομικός (lawyer), which the lawyer begins by inquiring τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; ( Luke 10:25b; what shall I do to inherit eternal life?). Both this question and the exchange that follows resemble some later rabbinic texts, not least in the lawyer’s concern to define proper Torah obedience. 2 ...

[caption id="" align=“alignright” width=“250” caption=“15th-c. Illumination (Photo credit: Wikipedia)”] [/caption] First Samuel 18:6 describes David’s return after killing Goliath ( 1 Sam 17:41–58). Precisely how this event sits chronologically in relationship to the surrounding narrative is difficult to establish. 1 One good way of reading the narrative, however, involves treating 1 Sam 18:1–5 as an extended parenthesis, which includes some foreshadowing, and understanding 1 Sam 18:6 to be bringing the reader back to the main plot line that had temporarily paused with 1 Sam 17:58. 2 In this context, it begins to be said הכה שׁאול֙ באלפו ודוד ברבבתיו ‎( 1 Sam 18:7; Saul has slain by his thousands and David by his ten thousands; see also 1 Sam 21:11; 29:5). 3 Yet, thus far, David has specifically been reported to have killed only one person (Goliath) and some animals ( 1 Sam 17:34–37)—not רבבת (ten thousands). 4 Rather, the women’s song quantitatively represents the qualitative value of David’s victory over Goliath as it relates to Saul’s previous exploits. 5 On hearing this song, then, Saul becomes enraged and starts looking and acting to do David harm ( 1 Sam 18:8–9). ...

Luke 11:1–4 recounts Jesus’ teaching his disciples how to pray. The substance of the prayer much resembles the parallel account in Matt 6:9–13. Yet, Luke’s version is considerably shorter than Matthew’s at a couple points. Also, rather than coming in the context of a longer discourse, Jesus’ teaching in Luke 11:2–4 responds to a specific request from one of the disciples that he teach them to pray, just as John had done with his own disciples ( Luke 11:1).((Darrell L. Bock, Jesus according to Scripture: Restoring the Portrait from the Gospels (Grand Rapids: Baker, 2006), 141.)) ...

[caption id="" align=“alignright” width=“268” caption=“Scenes of the Passion of Christ (Image via Wikipedia)”] [/caption] As יהוה was delivering Israel from Egypt, he commanded his people spread lamb’s blood on their doorposts and lintels ( Exod 12:7). In view of this blood, יהוה passed over his people and judged only the Egyptians’ firstborn and their gods ( Exod 12:12–13), for יהוה had provided that the Israelites should redeem their firstborn with lamb’s blood ( Exod 13:15; cf. Exod 34:18–20). He delivered them mightily, he brought them through the sea, he made a covenant with them, and he settled them in Canaan ( Exod 12:29– Judges 1:26). Nevertheless, even those who entered the land did not fully enter יהוה’s rest ( Heb 4:8–11), and year by year, they offered sacrifices for sins ( Lev 16:1–34; 23:26–32; Num 29:7–11; Heb 9:6–10; 10:1–4). ...

Although the calling of Simon Peter appears in all three synoptic Gospels ( Matt 4:18–20; Mark 1:16–18; Luke 5:1–11; cf. John 1:35–51; 21:1–11), Luke’s narrative develops the pericope in much greater detail than Matthew’s or Mark’s. Luke 5:3 indicates that Jesus did some teaching from Simon’s boat. After concluding, Jesus instructs Simon to take the boat into the λίμνη (lake), and set out the nets for a catch ( Luke 5:4). Although incredulous, Simon acquiesces ( Luke 5:5–6a, 8–10a).((Jon L. Berquist, “Luke 5:1–11,” Int 58, no. 1 (2004): 62; Joel B. Green, The Gospel of Luke (New International Commentary on the New Testament; Grand Rapids: Eerdmans, 1997), 232.)) Then, to his surprise, not only do they catch fish, but their catch is of such quantity that it nearly nearly tears the nets and sinks both their boat and another called to help ( Luke 5:6b–7). Observing this situation, Simon προσέπεσεν τοῖς γόνασιν Ἰησοῦ λέγων· ἔξελθε ἀπʼ ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, κύριε. θάμβος γὰρ περιέσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῷ ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων ὧν συνέλαβον ( Luke 5:8–9; fell at Jesus’ knees, saying, “Go away from me, because I am a sinful man, Lord.” For, astonishment at the catch of fish that they had enclosed had come upon him and all those who were with him).((Or, if Ἰησοῦ is a dative, προσέπεσεν τοῖς γόνασιν Ἰησοῦ may be “he fell on [his own] knees before Jesus” (I. Howard Marshall, The Gospel of Luke [New International Greek Testament Commentary; Exeter: Paternoster, 1995], 204).)) ...

[caption id="" align=“alignright” width=“150” caption=“Rahab Helping the Two Israelite Spies (Image via Wikipedia)”] [/caption] After assuming leadership over Israel ( Josh 1:10–18), Joshua commissions two men to survey Jericho and the surrounding area ( Josh 2:1a). Rather tersely, then, the menוילכו ויבאו בית־אשׁה זונה ושׁמה רחב וישׁכבו־שׁמה ( Josh 2:1b; went and entered the house of a prostitute, whose name was Rahab, and they lodged there). For onlookers, such an action might not have been unusual in itself, 1 but by some means or other, the king became aware of these Israelite’s intent to survey Jericho ahead of some forthcoming military action ( Josh 2:3). ...

In Rom 7:1–6, Paul appears to draw on Num 5:11–31 as a metaphorical way of characterizing the Christian community’s history. 1 While her husband lives, the wife’s involvement with another man would make her liable to the charge of adultery from her current husband. From this charge, the wife would also become liable to the ritual of Num 5:11–31, and the serious consequences that it would entail if she had indeed committed adultery ( Num 5:21–22, 24, 27–28).2 ...

Mark 12:28–30 reports Jesus’ citation of Deut 6:4–5 as Torah’s preeminent commandment and of Lev 19:18 as the commandment of next greatest standing (cf. Matt 22:34–40; Luke 10:25–28). Jesus’ expansion of Deuteronomy’s בכל־מאדך ( Deut 6:5; ἐξ ὅλης τῆς δυνάμεώς σου; with all your might) into ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου ( Mark 12:30; with all your mind and with all your strength) 1 is in step with Deuteronomy’s original formulation (cf. Mark 12:33a) but perhaps stresses still further יהוה’s comprehensive claim on the affections of the command’s addressees. 2 Not surprisingly, these commands’ importance also provides further, mutually-reinforcing suggestions about readings of Israel’s scriptures, including ones that privilege the love of יהוה and even of one’s potentially disagreeable neighbor over any burnt offering or sacrifice ( Mark 12:32–34). 3 ...

[caption id="" align=“alignright” width=“284” caption=“von Carolsfeld, Woodcut for “Bibel der Bildern” (Image via Wikipedia)”] [/caption] The story of Jesus’ raising Jairus’s daughter appears in all three synoptics ( Matt 9:18–19, 23–26; Mark 5:21–24, 35–43; Luke 8:41–42, 49–56), but only Mark and Luke report a closing admonition about the event’s further dissemination ( Mark 5:43; Luke 8:56). In Luke 8:56, Jesus instruction focuses on the fact that the witnesses, perhaps especially the parents, should not themselves engage in describing what happened. By contrast, in Mark 5:43, Jesus warns those around him ἵνα μηδεὶς γνοῖ τοῦτο (so that no one would know this*). ...

[caption id="" align=“alignright” width=“225” caption=“Image via Wikipedia”] [/caption] In Num 12:1, Miriam and Aaron confront Moses because of his marriage to a Cushite woman, and in so doing, they attempt to claim equal prophetic status with Moses ( Num 12:2a). Apparently, on this occasion, Moses’ meekness constrains him from responding ( Num 12:3; cf. Rom 12:19; 1 Clem. 17 [ANF 9:234]; Socrates, Hist. eccl., 7.42 [NPNF2 2:176]), but יהוה hears the conversation and summons all three siblings to the tent of meeting ( Num 12:2b, 4). יהוה then summons Aaron and Miriam for a special rebuke ( Num 12:5): however high may be their claim to apparently equal prophetic status with Moses, Moses own status still surpasses that of prophet ( Num 12:6–9). The status that Aaron and Miriam claim for themselves gets them only so far—only to dreams and visions ( Num 12:6). By contrast, Moses is not limited to dreams and visions, but פה אל־פה אדבר־בו ומראה ולא בחידת ותמנת יהוה יביט ( Num 12:8a; with him, I [יהוה] speak mouth to mouth, plainly, and not in riddles, and he looks upon the form of יהוה). More than a prophet, Moses is a faithful servant in all יהוה’s house ( Num 12:7; Heb 3:5). ...

[caption id="" align=“alignright” width=“193” caption=“Simon von Cyrene (Bamberger Kreuzweg; Image via Wikipedia)”] [/caption] Mark 15:21 describes Simon of Cyrene as having been “pressed into service” (ἀγγαρεύουσιν . . . Σίμωνα Κυρηναῖον) to carry Jesus’ cross, and Matt 27:32 uses the same language (ἄνθρωπον Κυρηναῖον ὀνόματι Σίμωνα . . . ἠγγάρευσαν). Only Matthew’s narrative, however, has Jesus previously instructing his disciples, saying, ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο ( Matt 5:41; whoever will press you into service for one mile, go with him for two; cf. Bruce, “Synoptic Gospels,” 328; Gundry, Matthew, 94; Keener, Matthew, 199). Matthew does not identify how far Simon of Cyrene carried Jesus’ cross, but the accompanying soldiers at least press him into service not to carry his own cross, as would have been anticipated, but someone else’s ( Matt 27:27–32; France, Matthew, 221–22, 1064–65; cf. Keener, Matthew, 199–200; Lightfoot, Commentary, 2:132–33; Schürer, Jewish People, 2.2.231). At this juncture, Jesus’ own disciples are not to be “found,” and in their stead is only one Cyrenean who appears only here in the synoptic tradition ( Matt 27:32; Mark 15:21; Luke 23:26). Although certainly not explicitly included among the audience for Jesus’ earlier instruction in Matt 5:41, Simon here serves, where others fail to do so, as a model of the kind of discipleship that Jesus has described. In this way, Simon has a share in Jesus’ cross, albeit still only to a limited extent (Allison, “Anticipating the Passion,” CBQ 56.4 [1994]: 704–5; cf. Luke 9:23; 14:27; 23:26; Rom 6:5; Phil 3:8–11; Augustine, Cons., 3.37 [NPNF1 6:196]; Origen, Comm. Matt., 12.24 [ANF 9:464]; [Pseudo-]Tertullian, Haer., 9.1 [ANF 3:650]*; Bonhoeffer, Discipleship, 95–104, 161; Keener, Matthew, 673). ...

von Carolsfeld, Jésus est oint à Béthanie In his Dialog with Trypho, 86, Justin Martyr suggests that οἱ βασελεῖς πάντες καὶ οἱ χριστοὶ ἀπὸ τούτου μετέσχον καὶ βασιλεῖς καλεῖσθαι καὶ χριστοί (all the kings and messiahs had, by this one [= Messiah Jesus], a share in being called both kings and messiahs [i.e., anointed ones]). Yet, Matt 26:6–13 (cf. Mark 14:3–9; Lk 7:37–39; John 12:1–8) seems to ask its readers to connect Jesus to messiahship via a rather surprising route—namely, by an un named female character (France, Matthew, 361; Keener, Matthew, 618; Thiemann, “The Unnamed Woman,” ThTo 44.2 [1987]: 183–86; cf. John 12:1–8; Barrett, John, 2nd ed., 409; Gundry, Matthew, 522; Köstenberger, Theology, 232–32; Lightfoot, Commentary, 2:341; Platt, “Ministry,” ThTo 32.1 [1977]: 30–32). Irrespective of whether this unnamed woman understands the full significance of her action, including how Jesus connects it to his upcoming burial ( Matt 26:12),* Jesus’ response to the disciples’ objection ( Matt 26:8–13) clearly vindicates the woman’s actions also in connection with the proclamation of τὸ εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσμῳ ( Matt 26:13; this gospel in the whole world; Coakley, “The Anointing at Bethany,” JBL 107.2 [1988]: 243, 249, 255; Ford, “Matthew 26:6–13,” Int 59.4 [2005]: 401; Thiemann, “The Unnamed Woman,” ThTo 44.2 [1987]: 183–86; cf. Matt 24:14; 28:18–20). Jesus thus sets the woman’s memorial in the context of her fitting, if perhaps dimly anticipatory, recognition of his soon-coming death and all of the messianic significance with which he himself viewed that sacrifice ( Matt 16:13–28; Ephraim, On Our Lord, 47 [NPNF2 13:326–27]; Keener, Matthew, 618). ...

[caption id="" align=“alignright” width=“174” caption=“Gustave Dore, “The Children of Israel Crossing the Jordan” (Image via Wikipedia)”] [/caption] Within the narrative of Exodus, identifying the referent of the term מלאך (angel, messenger) in Exod 23:20 is somewhat nettlesome (Ausloos, “The ‘Angel of YHWH,’” VT 58, no. 1 [2008]: 7–10; Enns, Exodus, 473–74), but one reasonable reading is to understand this term as a reference to Joshua (Augustine, Faust., 16.19 [NPNF1 4:226]; Justin, Dial., 75 [ANF 1:236]; Tertullian, Adv. Jud., 9 [ANF 3:163]; Tertullian, Marc., 3.16 [ANF 3:335]; see also Ausloos, “The ‘Angel of YHWH,’” 9n43; cf. Exod 33:12; Gowan, Theology in Exodus, 227–28; Stuart, Exodus, 542–43). Yet, this Joshua does not pardon sins because the name of the God of Abraham is only in him ( Exod 23:21; i.e., he acknowledges this God’s renown; cf. 1 Kgs 5:11 [Eng.: 4:31]; see also Mal 1:11; Ps 8:2 [Eng.: v. 1]; 1 Chron 14:17; 2 Chron 20:9). Rather, such forgiveness comes by him who has received this God’s name as his own ( Mark 2:1–12; Luke 5:17–26; John 17:11–12; Phil 2:9–11; cf. Wright, Jesus and the Victory of God, 272–74, 631–45) and in whom Abraham’s offspring inherit not one region only by conquest ( Exod 23:24, 31) but the whole world by meekness and rest ( Matt 5:5; Rom 4:13; Heb 4:8–10; see also Pao and Schnabel, “Luke,” 300–3). ...

[caption id="" align=“alignright” width=“200” caption=“Depiction of the Parable of the Unmerciful Servant (Image via Wikipedia)”] [/caption] The interchange in Matt 18:21–22 looks back to Jesus’ immediately preceding comments on handling a community member (ἀδελφός) who sins ( Matt 18:15–20; Chrysostom, Hom. Matt., 61.1 [NPNF1 10:357]; cf. Matt 18:21; 19:1). Read within this context, Peter’s question ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω αὐτῷ; ( Matt 18:21a; How many times* shall my brother sin against me and I forgive him?) addresses a very plausible ambiguity in Jesus’ preceding comments. Judging from this question, Peter presumably thinks it inappropriate for a community member endlessly to sin and repent, but as long as some repentance was involved, Jesus’ instructions could seem never to allow further action to be taken. As many times as the community member would sin and repent, this member would also be restored ( Matt 18:15b; Chrysostom, Hom. Matt., 61.1 [NPNF1 10:357]). ...

English: Walk on the water Deutsch: Rettung de… Matthew 14:22–33 narrates Jesus’ walking on water. Yet, unlike the parallel accounts in Mark 6:45–52; John 6:15–21, Matt 14:33 reports that the disciples’ conclusion, at the end of this episode, was ἀληθῶς θεοῦ υἱὸς εἶ (truly, you are the son of God). Apparently thinking along the lines similar to Heb 3:5–6, Archelaus, Disputation with Manes, 44 ( ANF 6:220; affiliate disclosure), relates this text to Jesus’ superiority to Moses. Perhaps more to the point here, however, is a chaos-versus-creation motif (Boring, “Matthew,” NIB 8, 327; affiliate disclosure) in which Jesus subjects the surrounding disorder (Graves, “Followed by the Sun,” RevExp 99, no. 1 [2002]: 92; Ladd, Theology of the New Testament, rev.ed., 163 [ affiliate disclosure]; Verseput, “The Faith of the Reader,” JSNT 46 [1992]: 14–16; cf. Augustine, Serm., 25.6 [ NPNF1 6:338; affiliate disclosure]; Jerome, Epist., 30 [ NPNF2 6:45; affiliate disclosure]). He does so, first, by walking on the sea himself and then all the more by causing Peter to do the same (Chrysostom, Hom. Matt., 50.2 [ NPNF1 10:311–12; affiliate disclosure]). In this framework, then, if Israel’s God is master of the seas (e.g., Job 9:8; Ps 89:9, 19–37; Hab 3:8, 15; cf. Gen 1:2 [LXX; LSJ, s.v. ἐπιφέρω, §§2–3PIFERW#lexicon)])—a kind of mastery not otherwise within the realm of human experience—Jesus’ walking on the sea is an eminently good reason for identifying Jesus as θεοῦ υἱός (son of God) and worshiping him as such (see Matt 14:33; Hilary of Poitiers, On the Trinity, 6.51 [ NPNF2 9:117; affiliate disclosure]; cf. Mark 6:51–52; John 6:21; Aristotle, Poetics, 5.6, 6.2 [ affiliate disclosure]). ...

Abraham In Gen 17:13, God tells Abraham that his whole household was to be circumcised והיתה בריתי בבשׂרכם לברית עולם (and my covenant will be in your flesh as an everlasting covenant). Yet, Paul strongly opposes Gentiles’ submitting to circumcision in connection with their membership in the Christian community (Galatians) and asserts that ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ {ὅτι} περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι ( Rom 2:29; the Jew is one who is such inwardly, and [that] circumcision is of the heart by the Spirit, not by the letter). What then becomes of the בבשׂרכם []ברית עולם ( Gen 17:13; everlasting covenant in your [= Abraham’s household’s] flesh)? It is precisely there because of the circumcision of Abraham’s messianic seed ( Gal 3:16), ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ Χριστοῦ ( Col 2:11; in whom you also were circumcised with an unhandmade circumcision in the removal of the body of the flesh, in the circumcision of the Messiah; cf. Gal 3:23–29; Bede, Genesis, 284 [ affiliate disclosure]; Chrysostom, Hom. Col. 6 [ NPNF1 13:285; affiliate disclosure]; Cyril of Alexandria, Catena on Genesis[ ACCOT 2:56; affiliate disclosure]; Theodore of Mopsuestia, Colossians [ ACCNT 9:32; affiliate disclosure]). ...