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According to Schweizer this verse was used by Jewish Christians to attack the Gentile churches, to argue that Gentile Christians would turn on the Jews by rejecting their laws and destroying Israel. [8] The dominant reading is that the two expressions are both referring to the same thing and the same group of people.
Chrysostom: " It should be observed, that when He delivered the Jews from the observance of meats, He then also opened the door to the Gentiles, as Peter was first bidden in the vision to break this law, and was afterwards sent to Cornelius. But if any should ask, how it is that He bade His disciples go not into the way of the Gentiles, and yet ...
Typically, the KJV restricts the translation to "gentile" when the text is specifically referring to non-Jewish people. For example, the only use of the word in Genesis is in chapter 10, verse 5, referring to the peopling of the world by descendants of Japheth, "By these were the isles of the Gentiles divided in their lands; every one after his ...
The Gospel of Matthew [a] is the first book of the New Testament of the Bible and one of the three synoptic Gospels.It tells how Israel's messiah (), Jesus, comes to his people (the Jews) but is rejected by them and how, after his resurrection, he sends the disciples to the gentiles instead. [3]
In his book The Chosen: The History of an Idea, and the Anatomy of an Obsession, Beker expresses the view that the concept of chosenness is the driving force behind Jewish-Gentile relations, explaining both the admiration and, more pointedly, the envy and the hatred which the world has felt towards the Jews in both religious and secular terms ...
This part records Peter's last evangelistic speech in the book of Acts, comparable to those he spoke in Jerusalem, with the specific burden that God shows no 'partiality' (no preferential treatment between Jew and Gentile) and that people 'in every nation' can be acceptable before God (verse 35; cf. Romans 2:10-11, with the same word) as a ...
The books of the New Testament frequently cite Jewish scripture to support the claim of the Early Christians that Jesus was the promised Jewish Messiah.Scholars have observed that few of these citations are actual predictions in context; the majority of these quotations and references are taken from the prophetic Book of Isaiah, but they range over the entire corpus of Jewish writings.
Cornelius a Lapide notes that the first precept of Christ is to only go to the Jews, and not the Gentiles or Samaritans. [2] Saint Jerome and Robert Witham both state that this restriction does not contradict the verse in Matthew 28:19, "Go, teach all nations", since this was said to them after the resurrection.