The article seeks to provide an answer to the question of why Paul says so little about Jesus in his letters. Paul's relative silence on Jesus' words is dealt with in the light of a socio-historical perspective. The study seeks to elucidate how Paul mitigates Jesus' seemingly radical remarks over ethical issues on marriage and the requirements of inheriting the kingdom of God in 1 Corinthians (6.9-10 and 7.10-11), so that his teaching may fit into the new Sitz im Leben of the Corinthian Christian community.
G.N. Stanton argues against the members of the Matthaean community keeping the Sabbath strictly, and suggests that they do not adhere to the Sabbath commandments, but that they are afraid of antagonizing their Jewish persecutors. This article counters Stanton's argument by pointing out that Mt. 12.1-14 (the most relevant Matthaean text to the Sabbath issue) cannot be taken to legitimate abolition of the Sabbath, as Stanton maintains, if enough attention is paid to a general exegetical principle and the Matthaean redactional changes. Moreover, if the historical background of the two Gospels is considered, it can be seen that the persecutors in Mk 13.14-23 and Mt. 24.20-28 could not have been Jews, but were Romans. Finally, a tentative alternative to account for the Matthaean redactional addition 'on a Sabbath' in the verse 'pray that your flight may not be in winter or on a Sabbath' (Mt. 24.20) is put forward from an examination of the probable readers of Matthew 24 and the situation of the Matthaean community implied therein.
The present paper aims to analyze Matthew's main character Jesus in the baptism narrative by comparing the Gospel of Mark (Mk 1:9-13//Mt 3:13-17). This character may well differ from that of the "Jesus of history" who actually lived in first quarter of the first century CE, and who is not our direct concern here. Based on the well consent two source theory, which explains the closely related literary among the Synoptic Gospels (Mark, Matthew and Luke), we shall try to illustrate that this character Jesus does have his own humanity, including thoughts, experience and character traits. 1 By contrast, this humanity of Jesus is more hidden in Mark.
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