the-bible-and-the-dead-sea-scrolls

90 THE SYNOPTIC GOSPELS AND THE DEAD SEA SCROLLS
our God”), which anticipates the Gentile mission described in the book
of Acts, the second volume of the evangelist’s literary enterprise. The
implication is that the “Way” of the Lord involves not only the people of
Israel, but all peoples.
Luke 7:27: “This is he concerning whom it is written: ‘Behold, I send
my messenger before your face, who will prepare your way before you’”
(ou[to/j e0stin peri\ ou[ ge/graptai: i0dou\ a0poste/llw to\n a1ggelo/n mou
pro\ prosw/ pou sou, o4j kataskeua/sei th\n o9do/n sou e1mprosqe/n sou).
The citation of Mal 3:1 is drawn from Q (cf. Matt 11:10) and takes the
place of Mark 1:2. Malachi’s anticipation that the “way” will be prepared
complements Isa 40:3 (and, indeed, is probably dependent on this passage).
In Mark these two related Old Testament passages are combined (in
Mark 1:2–3), but not in Luke. In Luke (following Q) the reference to Mal
3:1 clarifies the mission of John the Baptist. In context, this clarification
was in response to John’s question put to Jesus. Yes, Jesus is the coming
one; the implication is that John’s preparatory work of the “Way” has not
been in vain (cf. Luke 7:29–30).
Luke 20:21: “Teacher, we know that rightly you speak and teach and
show no partiality, but teach the way of God in truth” (dida/skale,
oi1damen o3ti o0rqw~j le/geij kai\ dida/skeij kai\ ou0 lamba/neij pro/swpon,
a0ll 0 e0p 0 a0lhqei/aj th\n o9do\n tou= qeou= dida/skeij). The passage is drawn
from Mark (12:13–17), but in some ways it has been enhanced (see especially
the addition of o0rqw= j). To “teach the way of God” recalls the
words of Isa 40:3 and Mal 3:1 and implies that Jesus is fulfilling scriptural
expectations.
Acts 9:2: “…and asked him for letters to the synagogues at Damascus,
so that if he should find some of the Way, men or women, he might bring
them bound to Jerusalem” (…h| 0th/sato par0 au0tou= e0pistola\j ei0j
Damasko\n pro\j ta_j sunagwga/j, o3pwj e0a/n tinaj eu3rh| th=j o9dou=
o1ntaj, a!ndraj te kai\ gunai=kaj, dedeme/nouj a0ga/gh| ei0j 0Ierousalh/m).
This is the first occurrence of o9do/j with the technical meaning “Way,”
though the passages that have already been cited from the Gospel laid the
foundation. Paul’s mission against members of the “Way,” dwelling in
Damascus, offers an interesting parallel to Qumran’s members of the
Way, some of whom perhaps dwelled at one time in Damascus.
Acts 13:10: Paul’s caustic statement: “O full of all guile and all villainy,
you son of the devil, you enemy of all righteousness, will you not cease
to pervert the right ways of the Lord [ta_j o9dou\j (tou=) kuri/ou ta_j
eu0qei/aj]’?” probably alludes to Isa 40:3. Elymas the magician, as an
agent of Satan, is portrayed here as attempting to undo God’s work in
preparing the way of salvation.