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his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. The World English Bible translates the passage as: That you may be children of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. The Novum Testamentum Graece text is:
After they had seen the dead raised, the sea rebuked, and other like wonders, and had had both in word and deed sufficient proof of His excellent power, then He sends them." [3] Glossa Ordinaria: "When He sends them, He teaches them whither they should go, what they should preach, and what they should do. And first, whither they should go ...
[clarification needed] Jesus calls His Father "the Lord of the vineyard" in Matthew 21:40, [1] and "the husbandman" in John 15:1. [2] However, the term could also refer to Jesus, who sends out his the labourers, i.e. the apostles: see the quotation from John Chrysostom below.
Traditional Christian theology accepts the teaching of St Paul in his letter to the Romans [158] [better source needed] "For all have sinned and fall short of the glory of God" and of St John's Gospel that "God so loved the world that he sent his only son (Jesus Christ) that whoever believes in him should not perish, but have everlasting life".
The "best manuscript authorities" [4] state that John sent word δια των μαθητων αυτου, dia tōn mathētōn autou, i.e. by means of his disciples, although δύο τῶν μαθητῶν αὐτοῦ, duo tōn mathētōn autou, meaning two of his disciples, appears in the Textus Receptus.
This statement by Pilate that Herod found no fault in Jesus is the second of the three declarations he makes about the innocence of Jesus in Luke's Gospel, (the first being in 23:4 and the third in 23:22) and builds on the "Christology of innocence" present in that Gospel.
Verse 5 refers to them simply as "the twelve" (Greek: τοὺς δώδεκα, tous dōdeka) but the verb which follows is "ἀπέστειλεν" (apesteilen), meaning "sent forth". [8] Dale Allison observes that they are implicitly called "to imitate Jesus the missionary". Peter is named first because he would go on to lead the church.
This verse is paralleled at Mark 1:44-45, but Mark does not begin his narrative with crowds present and the author of Matthew may not have reconciled the verses when copying from Mark. [1] The Messianic Secret is an ongoing theme in the Gospel of Mark, but Matthew seems to care less about this issue, dropping several of the commands to secrecy ...
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