This paper sought to examine the meaning and the significance of James 5:14. The place of anointing oil in Christian ministry has taken on new meanings and significance, albeit the traditional views. The anointing oil is being used for exorcism, as a repellant against evil powers, an aid of socioeconomic well-being and the like. However, through a lexico-syntactical analysis, it has been concluded that the oil referred to in the passage has a pure medical significance and that prayer of faith, as the worldview of the author, reinforces and accelerates the healing process of the medicinal oil. Therefore, any Christian who shares the worldview of the author can blend prayer of faith and any prescribed medicine to help in a healing process.
This study seeks to determine the meaning of Luke 16:19-31. The question of whether this passage teaches intermediate state of the disembodied soul after death has been a theological conundrum. In Lucan context, both thematic and linguistic considerations suggest that the passage can be a pre-resurrection tradition. Having studied the setting in which Jesus tells this parable and Lucan context, this study, employing a quasi-allegorical method, concludes that the presentation of the unseen world represents events and class of people in the eschatological judgment.
What is greater than the Temple is an ongoing debate among New Testament (NT) scholars. Scholars interpret what is greater than the Temple either as the kingdom of God/heaven, the superior service of the disciples of Jesus, love/mercy, or Jesus. However, though some of the literature so far reviewed considered Matthew’s usage of comparative adjectives in his Gospel, it is not exhaustive. This article intends to investigate Matthean style of using the comparative adjective to help interpret the one on 12:6. This article uses the text-centred approach of exegesis to unravel the identity of what is greater than the Temple in Matt. 12:6. The study concludes that what is greater than the Temple would be a temple or something relating to the Temple. We conclude that what is greater than the Temple is Jesus’ ministry.
The rationale for Jesus’ use of David’s story in Matt 12:3-4 has attracted varied views in biblical scholarship. The text records Jesus’ use of David’s example in the first Sabbath conflict in Matthew’s Gospel. This article attempted to sample prominent scholarly views on the Matt 12:3-4. This article adopted a descriptive and evaluative approach to sample views of contemporary scholars in Jesus’ use of David’s example, Matt 12:3-4, in the first Sabbath conflict. The aims were to describe and evaluate contemporary scholarly views on why Jesus used David’s story in Matthew 12:3-4. This article used the descriptive and evaluative qualitative method of research. This article surveyed the literature on the hermeneutical appraisal of David’s example in Matt 12:3-4. It centered on scholarly arguments and appraisal of the rabbinic hermeneutics of Matt 12:1-8. Two prominent views on Jesus’ methodology are identified as: (1) rabbinic hermeneutics and (2) typological hermeneutics. Scholarly arguments centered mainly on the Christological and authority approaches to the text. The authors concluded that the above postulations of scholars do not adequately explains why Jesus used the example of David in answering the Pharisaic query. Hence, a critical look at the text requires a hermeneutical review of the arguments advanced by scholars for these approaches. As such, further study to explore the possible reason why Jesus used David’s example in Matt 12:3-4 would be in order. This research has contributed to scholarship on the Sabbath controversy in Matt 12:1-8. Keywords: David’s story in Matt 12:3-4, Jesus’ Methodology, Rabbinic Hermeneutics, Typological Hermeneutics, Christology.
In view of the biblical kosher law of clean and unclean animals, the question of whether unclean animals could be reared or not in Ancient Israel becomes an ecological concern (Lev. 7:21; 11:26) for religious bodies today who still consider certain animals as unclean. A theological study of the law in the Pentateuch suggests that, in Ancient Israel, unclean animals were well catered for. Physical contact with live unclean animals did not render one unclean.Rather, uncleanness could be acquired through the touching of the carcass of clean or unclean animals (11:24-28, 38-39). As part of their stewardship ordained by God (Gen. 1:26), the people of Israel touched and reared/cared for unclean animals. Amongst other things, analysis of Gen. 1:26, in the Hebrew text, indicates that the primary purpose of human creation, as cosmic stewards over all creatures (including unclean animals), is underlined. Hence, contemporary religious bodies, who still consider certain animals as unclean, should have an unfeigned care and positive attitude towards all unclean animals.
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