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Posts tagged ‘Luke 3’

Nazarene Commentary Luke 3:7-9 – Vipers, Repent!

Luke 3:7-9 – Vipers, Repent!

LK3:7 So John told the crowds that came out to be baptized by him: “You offspring of vipers,[1] who warned you to flee from the coming wrath?[2] LK3:8 You had better produce fruitage worthy of repentance.[3] Do not start to convince yourselves: ‘Abraham is our father!’[4] For I tell you that The God is able to raise up children to Abraham from these rocks![5] LK3:9 Even now the ax is about to chop the root of the trees.[6] And so every tree not producing good fruit[7] will be chopped down and hurled into the fire.”[8]


[1] You offspring of vipers: Or, generation of vipers, brood of snakes. John does not speak well of the Jews of his period. [Isaiah 59:5] Jesus does the same. [Matthew 23:33]

[2] The coming wrath: Likely including the period of Great Oppression between 66-70 AD.

[3] Fruitage worthy of repentance: True repentance – a feeling of regret for past thoughts, words, and conduct – must be accompanied by visible evidence of such repentance. [Matthew 3:8]

[4] Abraham is our father: Compare John 8:33. A claim relied on by some Jews to this day.

[5] Raise up children to Abraham from these rocks: Merely relying on a genealogical connection with Abraham is of no value.

[6] The ax is about to chop the root of the trees: The claim of Abrahamic roots is worthless now if one is lacking the faith of Abraham. [Matthew 3:10]

[7] Every tree not producing good fruit: Compare Matthew 7:19 where Jesus teaches the same.

[8] Hurled into the fire: The analogy is to the brush fire resulting from burning up pruned limbs. Compare Luke 3:17.

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John the Baptist preaching repentance - polych...

John the Baptist preaching repentance – polychrome, Amiens cathedral (Photo credit: Wikipedia)

Preceding articles:

Nazarene Commentary Luke 3:1, 2 – Factual Data

Nazarene Commentary Luke 3:3-6 – John Preaches Baptism of Repentance

Connecting articles:

Nazarene Commentary Matthew 3:1-6 – A Wilderness Baptist Prepares the Way

Nazarene Commentary Matthew 3:7-12 – Opposition and Two Baptisms

Nazarene Commentary Mark 1:1-8 – The Beginning of the Good News

Next: Nazarene Commentary Luke 3:7-9 – Vipers, Repent!

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Find also to read:

  1. God’s promises
  2. With God All Things Are Possible
  3. Exceeding Great and Precious Promise
  4. God’s promises to us in our suffering
  5. Apple of Gods eye
  6. A “seed” for the blessing of all mankind would come through the family of Abraham
  7. Creator and Blogger God 9 A Blog of a Book 3 Blog about Prophecy
  8. Story of Jesus’ birth begins long before the New Testament
  9. Jesus begotten Son of God #6 Anointed Son of God, Adam and Abraham
  10. Jesus begotten Son of God #20 Before and After
  11. Another way looking at a language #3 Abraham
  12. Built on or Belonging to Jewish tradition #4 Mozaic and Noachide laws
  13. Men of faith
  14. Patriarch Abraham, Muslims, Christians and the son of God
  15. Jeruzalem Gods city
  16. True riches
  17. Seeing the world through the lens of his own experience
  18. God receives us on the basis of our faith
  19. Aim High: Examples of Godly Characters to follow
  20. Invitation to all who believe

In Dutch:

  1. Broeders en Zusters in Christus door de eeuwen heen. #1 Abraham de aartsvader
    where is written that early in the 2nd millennium before the Common Era, the first Hebrew patriarch was born.
    In the history of humankind we can see that the Almighty God, Jehovah used his power to overcome any obstacle that the fulfillment of his promise, to Abraham, might prevent to come in fulfilment. The father of Isaac was to be the patriarch for God’s People. In time, Abraham was indeed the father of the Israelites and had not only to be seen as the father or patriarch of the Jews, but also of the Christians as well as Muslims. They all should believe in the promise of a great posterity which would come when a great empire would be inherited by the People of God. We should all look forward to the time when the world would come to see the promised land.  From the trunk of the patriarch of the people of Israel a large earthly king would come (David) from which the Messiah (Jeshua/Jesus Christ) would be born, which would be a greater king because he should rule over the Kingdom of God.
  2. Het begin van Jezus #7 Een Nieuwe Adam, zoon van Abraham
  3. Het begin van Jezus #8 Beloofde Gezalfde zoon van God

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  • Preparing the Way (graceofourlord.com)
    In verse 7, John the Baptist is speaking to the crowds that came out to be baptized. In Matthew chapter 3, we are told that Pharisees and Saduccees were among those who had come. The impression that is most natural to take away from John’s harsh-sounding words here are that they are meant for those two groups. But just as likely, they are aimed at any of those who had come without true repentance on their minds. That is what John had been preaching – a baptism of repentance.
  • December 8 (stmarkssa.wordpress.com)
    To the people of the Old Testament period, the word would mean to turn, to return. Their experience of being in exile in Babylon and returning to Jerusalem was a powerful cultural memory to them. When “repent” was translated from the Greek, another meaning emerged: “to go beyond the mind that we have.” So repentance is all about change, to go beyond where we are and open ourselves to transformation. This requires time apart from my cultural context and examination of my motives and areas of my life needing change. To live in or return to the kingdom of God, requires growth and transformation by God’s love, forgiveness, and grace.
  • Getting ready for Advent 2 (revdavidyonker.wordpress.com)
    They were coming to confess their sins and be baptized.   This is all well and good, but as David Lose and Karoline Lewis point out here, this isn’t the usual Advent and Christmas theme.  Repentance and  baptism for the forgiveness of sins is a topic we talk about in Lent as we prepare for Christ’s crucifixion and resurrection, not as we celebrate his birth.
  • Second Sunday of Advent: Dec. 8 (prayerscapes.wordpress.com)
    John came to prepare the people for the coming of another. Coming events have occurred often in the life of the Judeo-Christian faith: from Egypt, from the desert, from Babylon, the Christ child, John and the second coming of Jesus.
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    We as believers are called to come to and embrace the kingdom of heaven, which is nearby. How have we prepared the way for our coming to this kingdom? Have we applied for citizenship in this new kingdom? In these days as I contemplate John preparing the way for the people, I shall also contemplate my preparation for citizenship and entry into the nearby kingdom of heaven. How about you?
  • Sadducees & Pharisees: The Holistic Healing Arts like Yoga are unChristian (arpaget.typepad.com)
    According to some of our Rams and Shepherds, apparently our very spiritual lives are in great jeopardy. All due to those unChristian activities, we like to refer to as the Holistic Healing Arts like Yoga.

    So we, the lowly Sheep, approach this topic with considerable timidity, humility and meekness. Such August Leaders of the Church – are like the great Sadducees and Pharisees of the Temple:

  • In those days: some notes (friarmusings.wordpress.com)
    the biblical idea of repentance involves a willingness to turn one’s life around in the sense of a complete re-orientation. the kingdom of heaven is at hand: “heaven” (literally, “the heavens”) is a substitute for the name “God” that was avoided by devout Jews of the time out of reverence. The expression “the kingdom of heaven” occurs only in the gospel of Matthew. It means the effective rule of God over his people. In its fullness it includes not only human obedience to God’s word, but the triumph of God over physical evils, supremely over death. In the expectation found in Jewish apocalyptic, the kingdom was to be ushered in by a judgment in which sinners would be condemned and perish, an expectation shared by the Baptist. This was modified in Christian understanding where the kingdom was seen as being established in stages, culminating with the parousia of Jesus.
  • In those days: the kingdom at hand (friarmusings.wordpress.com)
    Luke introduces the ministry of John the Baptist with a careful historical introduction listing the year, the emperor, the rulers of the surrounding territories, and the high priest who was in office. Matthew introduces John’s ministry with a very general, “in those days.” The point is not that Matthew was unaware of the interval of about thirty years that he is passing over. Rather, his purpose was to show that the birth of Christ and the beginning of John the Baptist’s ministry are part of the same flow of God’s activity in salvation history. There are two major sections within this passage. Verses 1-6 introduce the ministry of John the Baptist while verses 7-12 summarize the message of John.
  • Second Sunday of Advent 8.12.13 Matthew 3.1-12 (preachersfriend.wordpress.com)
    To help give shape to the reflection here are three types of question: head questions, heart questions and hand questions. They are about our intellectual response, our emotional response and our practical or behavioural response. I hope that you will want to work at all three levels.
  • Because It’s the Religious Thing To Do – Matthew 3:7-10 (stevesbiblemeditations.com)
    To be right with God, it wasn’t good enough just to be children of Abraham. God wanted them to repent of their self-righteousness and replace it with His righteousness. And without God’s righteousness, there’s no redemption!But God’s righteousness can’t be acquired by birthright or by being religious; it can only be imputed by God. And God can only impute His righteousness when there is a penitent heart to receive it, when you acknowledge that you are wrong and God is right.
  • Refurbisment or Rebuild (venabling.wordpress.com)
    The experience of becoming a Christian is often presented in the guise of being a refurbishment job.
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    The gospel of Jesus Christ is not a “refurbishment” message. Rather it is “demolition and renewal” message. John the Baptist was the man who preached in a demolish and rebuild fashion.
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Nazarene Commentary Luke 3:3-6 – John Preaches Baptism of Repentance

Luke 3:3-6 – John Preaches Baptism of Repentance

LK3:3 And so John went into all the surrounding regions of the Jordan [river], preaching a baptism of repentance for the forgiveness of sins,[1] LK3:4 just as it has been written in the bible[2] of the prophet Isaiah’s words: “A voice crying in the desert:[3] ‘Prepare the way of YHWH![4] Make His paths straight!’ LK3:5 Every valley will be filled in, and every mountain and hill will be leveled off. The crooked will be straightened and the rough smoothed out. LK3:6 All flesh will see the salvation of The God.” [Isaiah 40:3-5 LXX]


[1] Sins: Against the Law of Moses.

[2] Bible: Or, book, scroll, writings. The Greek is BIBLO.

[3] A voice crying in the desert: The source is Isaiah 40:3-5. Compare Matthew 3:3; Mark 1:3.

  • Commentaries for the Second Sunday of Advent, Year A (stjoeofoblog.wordpress.com)
    Historical-Cultural Context. The Gospel reading in light of 1st century Mediterranean culture.
    Lector Notes. Brief historical and theological background to the readings.
  • 8th December, Gospel Reading (Matthew 3:1-12) (prayers4reparation.wordpress.com)
    In due course John the Baptist appeared; he preached in the wilderness of Judaea and this was his message: ‘Repent, for the kingdom of heaven is close at hand.’
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    if you are repentant, produce the appropriate fruit, and do not presume to tell yourselves, “We have Abraham for our father,” because, I tell you, God can raise children for Abraham from these stones. Even now the axe is laid to the roots of the trees, so that any tree which fails to produce good fruit will be cut down and thrown on the fire.
  • Isaiah 40:3 (jasondrenning.wordpress.com)
    The prophet had some reference to the return of the Jews from Babylon. But this is a small event, compared with that pointed out by the Holy Spirit in the New Testament, when John the Baptist proclaimed the coming of Christ into the world (Matthew 3:3; Mark 1:3; John 1:23). When eastern princes marched through desert countries, ways were prepared for them, and barriers removed.
  • In those days: the kingdom at hand (friarmusings.wordpress.com)
    Matthew 3:1–12 describes John’s preparation for Jesus (also see Mark 1:2–8; Luke 3:1–18; John 1:19–28). Although we normally call him “the Baptist,” Matt 3:1-12 does not focus on his baptizing activity as much as on other aspects of his ministry: John as Preacher/Prophet, and John as the Forerunner to Jesus.

    Contrary to today’s popular misconceptions, biblical prophets do not merely or even primarily “predict” the future. Rather they “speak on behalf of God” (Greek pro-phemi), and they do this through both their words and their actions. Thus, John not only talks like a prophet (preaching a message of repentance), but he also acts like one (as Matthew describes his clothing and diet in the desert). John not only calls all people in general to repent, but he has particularly harsh words for some of the more “religious” people, challenging them to show their repentance in their actions, to “produce good fruit as evidence of your repentance” (3:8), as all other biblical prophets also did.

  • What’s Cooking? (ianritchie.wordpress.com)
    The great yearning for greater fairness in government has been with the human race for a long time. So it was also in the time of the prophet Isaiah, over 720 years Before Christ. If you read through the first ten chapters of the book of Isaiah, you read about injustice and unrighteousness in both the chosen nation and all the “other nations.” And we read about a lot of violence and destruction, a lot of gloom, and doom, both in what was then the present, and what was to come.
  • In those days: some notes (friarmusings.wordpress.com)
    Repent: the biblical idea of repentance involves a willingness to turn one’s life around in the sense of a complete re-orientation. the kingdom of heaven is at hand: “heaven” (literally, “the heavens”) is a substitute for the name “God” that was avoided by devout Jews of the time out of reverence. The expression “the kingdom of heaven” occurs only in the gospel of Matthew. It means the effective rule of God over his people. In its fullness it includes not only human obedience to God’s word, but the triumph of God over physical evils, supremely over death. In the expectation found in Jewish apocalyptic, the kingdom was to be ushered in by a judgment in which sinners would be condemned and perish, an expectation shared by the Baptist. This was modified in Christian understanding where the kingdom was seen as being established in stages, culminating with the parousia of Jesus.
  • December 8 (stmarkssa.wordpress.com)
  • Getting ready for Advent 2 (revdavidyonker.wordpress.com)
  • Second Sunday of Advent 8.12.13 Matthew 3.1-12 (preachersfriend.wordpress.com)
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Nazarene Commentary Luke 3:1, 2 – Factual Data

Luke 3:1, 2 – Factual Data

|| Matthew 3:1-12;[1] Mark 1:1-8[2]

LK3:1 Now in the fifteenth year of the reign of Tiberius Caesar[3] – [when] Pontius Pilate[4] was governor of Judea, Herod[5] was the tetrarch of Galilee, his brother Philip[6] was the tetrarch of Ituraea and Trachonitis, and Lysanius[7] was tetrarch of Abilene, LK3:2 also Annas[8] and Caiaphas[9] were chief priests – God’s message[10] came to John the son of Zechariah in the desert.


[1] Matthew 3:1-12: For details see notes in Nazarene Commentary 2000 on Matthew. The symbol || indicates parallel information in another Gospel.

[2] Mark 1:1-8: For details see notes in Nazarene Commentary 2000 on Mark.

[3] The fifteenth year of the reign of Tiberius Caesar: One absolute date in human history is the year Augustus died and Tiberius became Emperor of Rome – 14 AD – thus this is the year 29 AD in the fall. This is the exact year Daniel foretold when Messiah would appear. [Daniel 9:24-27]

[4] Pontius Pilate: He was appointed Roman governor of Judea in 26 AD by Tiberius. Josephus mentions him. [Jewish Antiquities, XVIII, 55-59 (iii, 1); (Jewish Antiquities, XVIII, 60-62 [iii, 2]; The Jewish War, II, 175-177 [ix, 4])] As does the Jewish theologian Philo of Judea who is not flattering. [The Embassy to Gaius, XXXVIII, 299-305] An inscription was uncovered in 1961 confirming the existence of Pilate.

[5] Herod: For details see notes in Nazarene Commentary 2000 on Matthew 14:1.

[6] Philip: Son of Herod the Great by Cleopatra of Jerusalem.

[7] Lysanius: An inscription confirms his existence. [Corpus Inscriptionum Graecarum, Vol. 3, No. 4521]

[8] Annas: For details see notes in Nazarene Commentary 2000 on Matthew 26:3, John 18:13, and Acts 4:6.

[9] Caiaphas: For details see notes in Nazarene Commentary 2000 on Matthew 26:65; John 11:49-53; 18:12-14; Acts 5:17.

[10] God’s message: Or, word, command.

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BS notes:

Philon.jpg

Philo of Alexandria (c. 20 BCE – c. 50 CE), also called Philo Judaeus, a Hellenistic Jewish philosopher who lived in Alexandria, Egypt, during the Roman Empire.

Philo of Alexandria of Philo of Judea (Greek: Φίλων, Philōn; c. 20 BCE – c. 50 CE), also called Philo Judaeus, was a Hellenistic Jewish philosopher who lived in Alexandria, Egypt, during the Roman Empire and led a delegation of Alexandrian Jews to the emperor Caligula in 40 CE to protest the recent ill treatment of Jews by Greeks in their city. His account of the proceedings survives in the treatise entitled Legatio ad Gaium.

The emperor Caligula wanted to be celebrated as a god but recognised that the Jews did not want to believe that he had been given a divine nature.

As a religious believer, Philo was convinced that the truth of things was to be found ultimately in the teachings of Moses who believed in Only One God Who had given His word to Moses and to Abraham that Word was the Logos and as Being The Word of God it was the most important element for the Judean people. As a philosopher, he felt a need to express this truth in terms that were intelligible to a world imbued with the ideas of Greek philosophy. But trying to bring philosophy in unison with the language of Scriptures made that several people started to give more attention to the philosophical thoughts instead of the Scriptural thoughts.

Philo believed God is the Most High Who has always existed and shall always exist. It is a Spirit or Being which has no beginning but also no end and as such is the only reality that is eternal. It is the Eternal Force which is totally “other” than human beings and unknowable. His providence is “individual, ” manifesting itself in direct intervention in the universe, with suspension, if need be, of laws of nature for the benefit of meritorious individuals. Of His own goodwill, He, Jehovah God, endows the human soul with immortality. These views were strongly contrasted by Philo with Greek views, such as those found in Plato’s Phaedo and Timaeus, in which both matter and the Ideas are said to be coeternal with God; Providence is said to be manifested in the basic laws of nature, and the human soul is said to be of its very nature immortal.
In his attempt to reconcile both his belief in a uniquely transcendent, eternal Creator and his general acceptance of the Platonic theory of Ideas. He rejects the Ideas as eternal, transcendent entities. Rather, they are temporal and part of God’s creation. Their exemplars, however, do exist eternally — as thoughts in the mind of God. The home of the Ideas he called the Logos, or Reason, and this Logos, like the Ideas, was said to exist both transcendentally, as an eternal exemplar in the mind of God, and temporally, as part of God’s creation. With this doctrine Philo attempted to bridge the gap between a God who is totally “other” and the material universe; the Logos, being (unlike God) both transcendental and temporal, was the all-important intermediary linking man and the universe to their creator. But the linking to man made many scholars link Logos also to the human person and as such made Jesus into the Logos and considering because Logos is masculine that it could only be a man. But when they think that way Wisdom being feminine would make it to be a woman and when God is Wisdom would make God to be a woman.

According to Philo Logos is the intermediary through which God’s will acts and is thus the creative power that orders the world. Along with the Logos, Philo posited a whole realm of beings or potencies that bridge the gap between the Creator and his creation. Only fragments of Philo’s works remain, but numerous quotations from his writings are found in early Christian literature.

In a way he understood where the apostle John was pointing at, namely looking at the New Creation the disciple of Christ saw in his master the one who only wanted to do the Will of his Father, whom he wanted all the world letting Him be known. The apostles came to understand that their rabbi was the first-born of the New Creation and as such understood that The Word of God had brought into existence that New Creation. The Speaking of God had made everything possible. God His words brought by His messenger to the mother of John the baptist and to the mother of Jesus had brought insight into those women of the tribe of Juda. Having had the Word (the Logos) brought to king David, the Logos given to the young woman from the tribe of kind David came into fulfilment.

The messengers where the intermediaries through which God’s will acted and by which the two men came into existence by which salvation would become pronounced and by which the intermediary through which God’s will could act for those who were sinners but could find whitewashing in the one provided by the Most High, having become a reality by the Logos (the Speaking of God). The Voice of God or the Word of God coming to the world by the Speaking of God by the birth of Christ had now become flesh. It was not God Himself who had become flesh or a human being but the Words of God having become a reality, being his promise made at the Garden of Eden becoming into being or becoming true.

In the Holy Scriptures God has given His Words. They are the “Logos” which we can carry in our hearts and as such take God in our hearts. by taking the words of the Bible at heart it will not make us into gods or becoming god the Creator, like it did not with Christ Jesus who only did the wish of his Father and always declared he could not do anything without his Father.

“Jesus gave them this answer: “I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does.” (John 5:19 NIV)

“Jesus said, “Do not hold on to me, for I have not yet returned to the Father. Go instead to my brothers and tell them, ‘I am returning to my Father and your Father, to my God and your God.’”” (John 20:17 NIV)

“For there is one God and one mediator between God and men, the man Christ Jesus,” (1 Timothy 2:5 NIV)

“to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.” (Hebrews 12:24 NIV)

“5 Your attitude should be the same as that of Christ Jesus: 6 Who, being in very nature God, did not consider equality with God something to be grasped, 7 but made himself nothing, taking the very nature of a servant, being made in human likeness. 8 And being found in appearance as a man, he humbled himself and became obedient to death—even death on a cross!” (Philippians 2:5-8 NIV)

“Now I want you to realise that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.” (1 Corinthians 11:3 NIV)

“When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all.” (1 Corinthians 15:28 NIV)

The Logos shall return to God, and the full circle shall be able to be closed when Jesus shall hand over the Kingdom of God again to his Father, Jesus and all his followers in subjection to the Most High Word of the world and the whole universe, the Only One God Who is One, Adonai Elohim Hashem Jehovah.

Philo – Woodcut from Die Schedelsche Weltchronik

Philo wrote mainly dealing with the Pentateuch. “De Opificio Mundi” brings his thought on the Creation, “De Vita Mosis” (On the Life of Moses), “Legum Allegoriae” (Allegorical Interpretation), “De Somniis” (On Dreams), “Quaestiones et Solutiones in Genesin” (Questions and Answers on Genesis).
In addition, he produced various philosophical treatises on such subjects as providence and the eternity of the world. He also wrote works (of great historical importance for understanding the situation of the Jews in Alexandria) against the oppression of Jews by Flaccus, and concerning the cruelty of the Roman emperor Gaius.

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Preceding article: Nazarene Commentary Luke 2:41-50 – Twelve Year Old Jesus in the Temple + Luke 2:51-52 – Jesus continued to be in subjection to his parents

Connecting articles:

Nazarene Commentary Matthew 3:1-6 – A Wilderness Baptist Prepares the Way

Nazarene Commentary Matthew 3:7-12 – Opposition and Two Baptisms

Nazarene Commentary Mark 1:1-8 – The Beginning of the Good News

Next: Nazarene Commentary Luke 3:3-6 – John Preaches Baptism of Repentance

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  1. The Word being a quality or aspect of God Himself
  2. Incomplete without the mind of God
  3. Immortality, eternality – onsterfelijkheid, eeuwigheid
  4. Is there an Immortal soul
  5. Dying or not
  6. 1 Corinthians 15 Hope in action
  7. We will all be changed
  8. Jesus begotten Son of God #11 Existence and Genesis Raising up
  9. Secret or public return of Jesus

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  • Saturday – Third Week of Advent (johnsramblings.com)
    In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness.
  • Herod and Pontius Pilate . . . Gentiles . . . peoples of Israel (proclaimingthegospelofchrist.wordpress.com)
    Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus, whom you anointed. (Acts 4:27)
  • Jesus in Extra-Biblical Sources – Apologetics Canada (christianreasons.com)
    Like Suetonius, Tacitus was also a Roman historian. He is best known for his Annals which records events from the death of Roman emperors Augustus to Nero in 14-68 AD.6 In Annals 15.44, Tacitus makes a reference to Jesus:
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    Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular.
  • Commentary On The Gospel Of Mark Chapter 15:1-3 (studyoftheword.com)
    Pilate was the Roman governor of Judea and was appointed by Tiberius in A.D. 26. He was in charge of the Roman army of occupation, in charge of the taxes going to Rome, had life and death power over his subjects, appointed high priests and decided cases involving capital punishment. He was a weak governor who let his personal and political agenda interfere with his duties. He knew that in Jesus’ case that justice was not being done and he did not want the Roman officials to know that he could not control the situation because this had already been brought to Tiberius’s attention.
  • Something about St. John the Baptist (englishminor1215.wordpress.com)
    St. John the Baptist was born in the city Orini , family priest Zechariah. Elizabeth , his mother, was a descendant of the tribe of Aaron . The birth of the prophet John spent six months before the birth of Jesus . Birth was given by the angel Gabriel to Zacharias while he was serving in the temple. To not give credence to those proclaimed by the angel Gabriel, Zechariah will remain silent until the release of his son ‘s name .
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    The fame of John the Baptist was so great , according to the evangelists Matthew and Mark that Herod come to believe that Jesus is actually John the Baptist risen from the dead to do wonders . The belief was widespread among Hebrew , as seen when Jesus asks his disciples who the crowds say that he is.
  • The Existence of Jesus Christ (gratiaetnatura.wordpress.com)
    There is one thing I have discovered–that those who do not wish to accept Jesus as the Christ will go as far as to deny even atheist scholars’ claims that He lived from around 4 B.C.E.-29 C.E. in ancient Palestine. One recently claimed that only a branch of scholars influenced by Christian apologetics accept the existence of Jesus. My sense is that someone who is ready to deny the vast majority of scholarship, not only Christian, but also atheist, agnostic, and Jewish scholarship, is unlikely to be persuaded by a blog post.
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    Both Tacitus, Suetonius, and Pliny the Younger (in his letter to the Roman emperor Trajan, 112 C.E.) mention Jesus as the founder of Christianity and that he was crucified under Pontius Pilate. These are the sure references to Jesus in extrabiblical literature of the second century. There is a reference, though later edited by Christians, to Jesus in Josephus, a first century Jewish historian.
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    Mainstream scholarship of all creeds or lack thereof accepts Jesus existence–if we denied it on the critics’ grounds, we would have to deny the existence of Plato, Julius Caesar, Herod the Great, and other ancient historical people. The similarity of the Jesus story to dying and rising god stories proves nothing about Jesus existence. The critics are inconsistent–they demand absolute, quasi-mathematical proof for Jesus’ existence, but not for other historical figures they accept as having existing.
  • A Brief Sample of Archaeology Corroborating the Claims of the New Testament (str.typepad.com)
    Sir William Mitchell Ramsay, a 19th century English historian and prolific writer, held a pervasive anti-Biblical bias. He believed the historical accounts in the Book of Acts were written in the mid-2nd century. Ramsay was skeptical of Luke’s authorship and the historicity of the Book of Acts, and he set out to prove his suspicions. He began a detailed study of the archaeological evidence, and eventually came to an illuminating conclusion: the historical and archaeological evidence supported Luke’s 1st century authorship and historical reliability:“(There are) reasons for placing the author of Acts among the historians of the first rank” (Sir William Ramsay, St. Paul the Traveler and the Roman Citizen, p. 4).

    Ramsay became convinced of Luke’s reliability based on the accurate description of historical events and settings. Ramsay wasn’t the only scholar to be impressed by Luke’s accuracy:

    “One of the most remarkable tokens of (Luke’s) accuracy is his sure familiarity with the proper titles of all the notable persons who are mentioned . . . Cyprus, for example, which was an imperial province until 22 BC, became a senatorial province in that year, and was therefore governed no longer by an imperial legate but by a proconsul. And so, when Paul and Barnabas arrived in Cyprus about AD 47, it was the proconsul Sergius Paullus whom they met . . .’ (F.F. Bruce, The New Testament Documents: Are They Reliable?, p. 82).

    +
    For many centuries, Luke was the only ancient writer to use the word Politarch to describe “rulers of the city.” Skeptics doubted that it was a legitimate Greek term until nineteen inscriptions were discovered. Five of these were in reference to Thessalonica (the very city in which Luke was claiming to have heard the term).

  • A Kenyan Lawyer Sues King Herod, Israel, And Italy over the Trial and Crucifixion of Jesus Christ. (mojiakubudel.com)
    Mr Indidis, a Roman Catholic, and former spokesperson for the Kenyan Judiciary, filed the lawsuit regarding Jesus’ death with the International Court of Justice, the primary judicial branch of the United Nations based at The Hague in the Netherlands.He filed the lawsuit against Pontius Pilate, several Jewish elders, King Herod, Tiberius (Emperor of Rome 42 BC-37AD), the Republic of Italy and the State of Israel.

     “I filed the case because it’s my duty to uphold the dignity of Jesus and I have gone to the ICJ to seek justice for the man from Nazareth,” Indidis told the Nairobian in a recent interview.
  • New Ebook Released, just in time for Christmas!!! (sheiladeeth.wordpress.com)
    hat happened in those hidden years, those intervening decades between the return to Nazareth and the time when Jesus began his public ministry? Ms. Deeth fills this gap using logic, imagination and a subtle sense of humor. In so doing, she presents everyday life in Nazareth for the boy Jesus. Throughout the book’s fifty-plus chapters he assists Joseph in his carpentry work, interacts with friends and neighbors, and experiences the wider world beyond his hometown. The reader meets a young, but self-aware Jesus filled with boyish curiosity yet often wise beyond his years. Ever alert to the world around him, he catalogs the ups and downs of First Century life compiling a treasure trove of memories. And it’s from those memories and experiences that Jesus extracts the nuggets of wisdom for his parables.
  • Josefo, sobre Fílon de Alexandria (filal.wordpress.com)
    We find a brief reference to Philo by the 1st-century Jewish historian Josephus. In Antiquities of the Jews, Josephus tells of Philo’s selection by the Alexandrian Jewish community as their principal representative before the Roman emperor Gaius Caligula. He says that Philo agreed to represent the Alexandrian Jews in regard to civil disorder that had developed between the Jews and the Greeks in Alexandria, Egypt. Josephus also tells us that Philo was skilled in philosophy, and that he was brother to an official called Alexander the alabarch (Josephus, Antiquities viii. 8. 19). According Josephus, Philo and the larger Jewish community refused to treat the emperor as a god, to erect statues in honor of the emperor, and to build altars and temples to the emperor. Josephus says Philo believed that God actively supported this refusal.
  • In those days: some notes (friarmusings.wordpress.com)
    Matthew 3:1 in those days: This is an OT expression that marks the beginning of the new period, not necessarily a precise indication of time (see Mt 13:1; 24:22, 29, 36; 26:29). Here it marks the time-shift from the infancy narrative to the adult Jesus’ appearance.  the desert of Judea: wilderness would perhaps be the better word for modern English. The area is the barren region west of the Dead Sea extending up the Jordan valley.
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