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Jesus' response continues with the two short parables. Luke has the more detailed version: And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.
The first part of this discourse, in Matthew 13:1-35 takes place outside when Jesus leaves a house and sits near the Lake to address the disciples as well as the multitudes of people who have gathered to hear him. [10] This part includes the parables of the Sower, the Tares, the Mustard Seed and the Leaven. In the second part Jesus goes back ...
When Pilate heard these words, he brought Jesus outside and sat on the judge's bench at a place called The Stone Pavement, or in Hebrew, Gabbatha. The place name appears to be Aramaic. According to Josephus, War, V.ii.1, #51, the word Gabath means high place, or elevated place, so perhaps a raised flat area near the temple. The final "א" could ...
Jesus was not well regarded by the Pharisees or Sanhedrin. Any meetings with Jesus would have jeopardized a Pharisee's position and reputation, and so this may have the reason for him coming by night. [3] This new birth that Jesus speaks of is thought to allude to Hosea 2:1, “Ye shall be called the sons of the living God.” [citation needed]
The General Principles View maintains that Jesus did not provide specific instructions but rather offered broad guidelines for behavior, outlining general principles of conduct. The Double Standard View , widely accepted in the Middle Ages, [ 40 ] posits that the teachings of the sermon can be divided into general precepts and specific counsels.
The Olivet Discourse or Olivet prophecy is a biblical passage found in the Synoptic Gospels in Matthew 24 and 25, Mark 13, and Luke 21.It is also known as the Little Apocalypse because it includes the use of apocalyptic language, and it includes Jesus's warning to his followers that they will suffer tribulation and persecution before the ultimate triumph of the Kingdom of God. [1]
The Jesus Seminar voted this parable to be authentic, [51] [52] with 60% of fellows rating it "red" (authentic) and a further 29% rating it "pink" (probably authentic). [52] The paradox of a disliked outsider such as a Samaritan helping a Jew is typical of Jesus' provocative parables, [51] [7] and is a deliberate feature of this parable. [53]
Hilary of Poitiers comments on why Jesus sat in the ship, while the crowd remained on the shore, writing, "for He was about to speak in parables, and by this action signifies that they who were without the Church could have no understanding of the Divine Word. The ship offers a type of the Church, within which the word of life is placed, and is ...