Monthly Archives: July 2007

Jesus honored the one who disobeyed Him!

Luke 17:12-19

12 As he was going into a village, ten men who had leprosy {12 The Greek word was used for various diseases affecting the skin– not necessarily leprosy.} met him. They stood at a distance
13 and called out in a loud voice, “Jesus, Master, have pity on us!”
14 When he saw them, he said, “Go, show yourselves to the priests.” And as they went, they were cleansed.
15 One of them, when he saw he was healed, came back, praising God in a loud voice.
16 He threw himself at Jesus’ feet and thanked him– and he was a Samaritan.

Was Jesus too tired to heal?

O.K. I’m fishing here if that is alright. I guess this is how I have fun.

Anyone want to explain why Jesus failed to heal the blind man on the first try?

All of Jesus’ other healings were complete.

Any thoughts?

I will post mine in a couple of days.


The Baptism of Jesus Christ: Syntax and Exegesis Matthew 3:14

Matthew 3:14

The conjunction δὲ serves to move the reader off of the main event of the baptism onto a dialog between Jesus and John.1 The article ὁ begins the sentence and in the case of Ἰωάννης not being part of the text as discussed in "Textual Variants" above (p6) would function as a pronoun . The force of δὲ as an adversative conjunction would then become a "switch-reference device"2 indicating that the speaker indicated by the article is no longer Jesus requesting baptism but rather has become John trying to prevent Jesus. Either way it is clear that John is now the speaker whose actions and speech exhibit a misunderstanding of what exactly Jesus is coming for. The baptizer rightly perceived a moral mismatch between himself and Jesus and thus when Jesus came to him, he tried unsuccessfully to stop him from being baptized.
Matthew is the only synoptic writer to comment on this discussion. Some commentators seem to think Matthew inserted the discussion to protect against the opinion that Jesus had sins to repent of. The verb διεκώλυεν is a tendential imperfect3 indicating that John's attempt at prevention was at least vocal. Most modern versions adequately capture the incomplete and unsuccessful nature of John's attempt by saying in some way that John "tried" to stop Jesus. The KJV however simply translates it almost as an historic aorist using the archaic "forbad".
The adverbial complimentary participle λέγων describes how it was that John tried to prevent Jesus' baptism. There is no indication either in favor of or against John pushing Jesus away or otherwise physically attempting to stop his cousin. Nevertheless it was a passionate speech which John must have begun with Jesus. The personal pronoun ἐγὼ intensifies the contrast4 between John (ἐγὼ) and Jesus (σοῦ); and effectively demonstrates John's apparent dismay that Jesus would come to him.
While it seems evident that his argument is based on Jesus not needing baptism, the first reason given is John's personal acknowledgment of sin. "I have need…," John says, placing the noun χρείαν5 in the forward position for emphasis. Keener argues that John was seeking a baptism which is different in kind than that which John had been offering "…John recognized that Jesus had come to bestow the Spirit in fuller measure than even he as a prophet had received, and he desired this baptism…"6 But John 1:33 indicates that John the Baptist was not fully aware of Jesus' identity until after the baptism. Therefore it could not have been his knowledge of Jesus being the Christ which