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The received "well-defined exercise of authority" is the climactic vindication of Jesus' humiliation (cf. Philippians 2:5–11) and marks a turning point in the redemptive history that the "Messiah's Kingdom" or Jesus' "king-dominion" has risen up in new power: the exercise of Jesus' "divine and saving authority".
Biblical authority refers to the notion that the Bible is authoritative and useful in guiding matters of Christian practice because it represents the word of God. [4] The nature of biblical authority is that it involves critique of the Bible and sources of biblical literature in order to determine the accuracy and authority of its information in regards to communicating the word of God. [5]
Joseph Fitzmyer SJ notes that the rule of faith (Latin: regula fidei) (where 'rule' has the sense of a measure such as a ruler) is a phrase rooted in the Apostle Paul's admonition to the Christians in Rome in the Epistle to the Romans 5:13 12:6, which says, "We have different gifts, according to the grace given us.
The opening of the verse can be translated as "I too am a man under authority" making that parallel between the Jesus and the Centurion more explicit. [2] This interpretation that does not meet later Christology may explain why the Codex Sinaiticus has an altered version of this verse where the Centurion states that he is a "man who has ...
Eusebius worked out this threefold classification, writing: "And we have been told also that certain of the prophets themselves became, by the act of anointing, Christs in type, so that all these have reference to the true Christ, the divinely inspired and heavenly Word, who is the only high priest of all, and the only King of every creature, and the Father’s only supreme prophet of prophets."
The word kephalē (Ancient Greek: κεφαλή) appears some 75 times in the Greek New Testament. [1] It is of considerable interest today because of differences of biblical interpretation between Christian egalitarians and complementarians as to the intent of the New Testament concerning roles of authority assigned biblically to husbands and wives.
The laying on of hands was an action referred to on numerous occasions in the Hebrew Bible to accompany the conferring of a blessing or authority. Moses ordained Joshua through semikhah—i.e. by the laying on of hands: Num 27:15–23, Deut 34:9.
The authority of Jesus is questioned whilst he is teaching in the Temple in Jerusalem, as reported in all three synoptic gospels: Matthew 21:23–27, Mark 11:27–33 and Luke 20:1–8. [1] According to the Gospel of Matthew: Jesus entered the temple courts, and, while he was teaching, the chief priests and the elders of the people came to him.