A difference between the two times is the knowledge and education of the past. Which led them to have the recorded words of the Old Testament broken down to Pentateuch, wisdom, and prophet’s writings and some would refer to other writings that the Jewish people possibly trusted and believed.
After the exile of Babylon and back to Jerusalem, the people understood their mistake of idol worshipping. With the help of the prophets, they became a nation that was told about a coming Messiah. The people were anticipating and excited to have a rescuer (Messiah) to come but they did not know when or what to expect. This is where the meaning of scripture in Galatians 4:4 plays a major role in history. When the time came, the excitement of all the angels probably could have been heard when Gabriel went down to see Mary to tell the “good news of the coming Messiah”. Hearing and understanding of her role for the future made Mary go into a song of praise to God (somewhat similar to Hannah’ prayer in 1Samuel 2:1-10 in the Old Testament). Mary was humble and excited at the same time knowing that she was selected to be the one and only mother of the Son of the Most High.
Mary’s feelings were better and bigger than someone winning the power ball lottery worth millions of dollars. Her reaction should be an example to all us that trust in the Lord. She understood the present things of this world would change forever in her baby. ...
... middle of paper ...
... and conversion of Saul to Paul.
Sadducees (Hellenizers or rationalist) mission statement is to remove Judaism from its narrowness and sharing in the advantages of Greek life and culture. They believed in a polytheistic philosophy. They did not believe anything that was out of the ordinary in the bible. A small group compared to the Pharisees because the makeup of people in the party.
The problems they (both) had were pride, righteousness, hollow shell and unwilling to understand who Jesus and John was that was mentioned in the Old Testament.
Hillmer, M. (1994). Luke 1:46-55. Interpretation, 48(4), 390-394.
Kilgallen, J. J. (1985). John the Baptist, the sinful woman and the Pharisee. Journal of Biblical Literature, 104(4), 675-679.
Meier, J. P. (1980). John the Baptist in Matthew’s Gospel. Journal of Biblical Literature, 99(3), 383-405.
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