The New Testament gospels apply the messianic epithet “son of David” to Jesus of Nazareth (Johnson 1968; Fitzmyer 1971; Jonge 1991; Charlesworth 1995; Evans 2008, 1801–1812; Bauer 2019). To understand the meaning and significance of this title as applied to Jesus, it is best to view it through a lens informed by its Judaic background. Davidic messianism flourished in the two centuries leading up to the time of Jesus but traces back to the Davidic covenant, whereby king David, God’s anointed messiah, will have a descendant called God’s “son” (2 Sam. 7:14) and sit on his throne forever (2 Sam. 7 ..read more

The gospel tradition depicts Jesus of Nazareth (c. 6-4 BCE–c. 30 CE) as being in frequent company with sinners. It is important to briefly discuss the meaning of the term “sinners” in the Jewish tradition and the historicity and meaning of Jesus interactions with them. There is consensus in historical Jesus and New Testament scholarship that Jesus accepted the company of sinners and interacted with them (Holmen 2008, 1776). The evidence lies in multiple forms (sayings, parables, narratives) and sources: Mark 2:15–17; Q (Matt 11:18–19/Luke 7:33–35); Luke 19:1–10, as well as displays dissimilari ..read more

The Sea (Lake) of Galilee, measuring about 13 miles long and 7.5 miles wide (21 by 12 kilometers), features prominently in the ministry of Jesus of Nazareth (c. 6-4 BCE–c. 30 CE) (Browning 2009), and a basic understanding of it contributes significantly to a better comprehension of the New Testament gospel accounts (Nun 1989; see also 1992, 1993; Wachsmann 2008). The English name uses “sea” rather than “lake” because of the ancient Hebrew not differentiating between the two (Wachsmann 2008, 1721). The Sea of Galilee is not large but was once a much bigger body of water called Lisan Lake, whic ..read more

Most religions teach that their traditions and beliefs are true because they originate in divine revelation and encounters (Sutcliffe and Cusack 2013).  Such revelation might be revealed by a Supreme Being, gods, angels, divinely inspired prophets and charismatic figures, transcendent beings, and more.  This is why the notion of “invented religion(s)” can be provocative for many. The assumption is that divine revelation guarantees the truth of a movement’s doctrinal, ethical, experiential dimensions, and so on. As such, to assert that Christianity or Islam are “invented” religions is ..read more

The first-century Palestinian Jewish economy during the time of Jesus of Nazareth (c. 6–4 BCE—c. 30 CE)  was agriculturally based and must therefore be understood as one of scarcity (Hatina 2008, 978).  Although it has been argued that beyond the village sphere, the economy of Roman Palestine was market-driven (Safrai 1994), to date there is no supporting archaeological evidence (Goodman 1983; Hatina 2008, 971). Although some ancient historical sources refer to “marketplaces” (agorai), these likely refer to local “squares” (Hatina 2008, 979). Because of the high cost of transporting ..read more

It is unlikely that many first-century CE Palestinian Jews, especially peasants, during Jesus of Nazareth’s (c. 6–4 BCE—c. 30 CE) time, were literate, beyond perhaps being able to write their names, numbers, receipts, and contracts for common transactions.  Most scholars, therefore, accept the study of ancient literacy provided by William Harris (1989) that around 90% of the rural population was illiterate. Although young boys were perhaps educated in Torah, this did not take place in established schools or institutions, as modern people might think. Moreover, there is little evidence tha ..read more

One of the most prominent features of Jesus of Nazareth’s (c. 6–4 BCE—c. 30 CE) teaching in the gospels is found in his repeated references to God as “Father” (Poirer 2008, 822). This was not a unique invention of Jesus’, and he did not pioneer this point of view. As Veli-Matti Kärkkäinen explains in The Doctrine of God, “nowhere does the New Testament begin from scratch or reinvent the view of God” (2004, 37). The Old Testament was already aware of God’s paternal standing and nature (Deut 32:6; Ps. 103:13; Prov. 3:12; Jer. 3:19; Hos. 11). Verses such as Psalms 2:7 do not contain the term for ..read more

The Ascension is the ascent of Jesus Christ into heaven on the fortieth day after his resurrection. The concept owes itself largely to the author of Luke’s gospel, and in particular the opening section of Luke’s Acts of the Apostles,  “After he [Jesus] said this, he was taken up before their very eyes, and a cloud hid him from their sight. They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. “Men of Galilee,” they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, wi ..read more

The biblical book of Ruth narrates the story of the titular Ruth, a Moabite woman, in which her marriage to Boaz, the kinsman of her first husband, is the central theme. It presents Ruth’s devotion to her Hebrew mother-in-law, Naomi, and Ruth’s decision to leave her own land and settle in Israelite territory. The book has been dated somewhere in the late fifth or fourth century BCE, although it is set in the later days of the Judges (before 1000 BCE). It begins with a background scenario of a family, two parents and their two sons, living in Moab because of famine back home in Judah. The sons ..read more

The gospel authors never specifically announce the length of Jesus Christ’s ministry. However, the three Passovers mentioned in the Gospel of John (2:13; 6:4; 11:55) indicate that his ministry spanned at least two years in addition to the time between his baptism and the first Passover of his ministry in 30 CE.  An additional year of ministry between the Passovers of John 2:13 and 6:4 may be posited. The Passover of John 6:4 occurred about the time he fed the 5,000. Before this event, the synoptic gospels of Mark, Matthew, and Luke refer to Jesus’ disciples picking grain in Galilee (Mark ..read more