This document provides an overview and analysis of the Gospel of Mark. It discusses key aspects of the gospel like its authorship, date, audience, and purpose. The summary is as follows:
Mark's gospel was likely written in Rome around 60-70 CE for a Gentile Christian audience. It recounts the ministry of Jesus in a fast-paced style as he heals, teaches, and confronts opponents before his crucifixion. While the exact purpose is unclear, the gospel emphasizes Jesus' authority as the Son of God and his suffering, despite being misunderstood and opposed during his ministry.
Paul addresses the church in Corinth and explains that he could not speak to them as spiritual people due to their worldly and carnal nature. They were acting like "mere infants in Christ" due to their divisions and strife. Several commentators note that the Corinthians were proud and immature in their understanding of Christianity despite being believers, and that Paul had to speak to them as new converts rather than mature spiritual Christians because of their weakness in faith and knowledge. Paul's goal was for the Corinthians to mature beyond their carnal ways and become teachers of the gospel rather than remaining spiritual babies.
This document is an introduction to the book "The Great Controversy Between Christ and Satan" by Ellen G. White. It discusses how God has communicated with humanity through prophets and revelations in the Bible over thousands of years. While the Bible has human authors, it was given by divine inspiration. The introduction also explains that while the Bible is the infallible standard, God continues to guide humanity through the Holy Spirit to illuminate the Scriptures. As the final events of earth's history approach, there will be an outpouring of the Holy Spirit to empower God's people to stand against evil.
This is a study of Jesus being the veil remover. The people of God in the Old Testament were blind to the truth because it was veiled, and Jesus took that veil away so people in the New Testament can see the truth in Jesus.
This document discusses several apocryphal texts including the Life of Adam and Eve, Assumption of Moses, Protevangelium of James, and Gospel of Thomas. It provides overview information and sample passages from each text. The Life of Adam and Eve and Assumption of Moses were written between 100 BC-100 AD and contain details not found in the biblical accounts. The Protevangelium of James from the 2nd century AD expands on Mary and Joseph's story. The Gospel of Thomas reflects Greek influence and may draw from the canonical gospels.
The Gospel of Mark introduces Jesus as the Messiah and Son of God. However, Mark explores the complexity of Jesus' identity through themes like the "messianic secret" where Jesus commands silence about his identity, and the repeated failure of people to recognize who Jesus is. Scholars believe Mark was written around 65-75 CE based on references to the destruction of the Jerusalem temple in 70 CE. The earliest and briefest of the gospels, Mark provides important context for understanding Jesus while posing theological questions through its narration.
This document provides an introduction and overview of the Book of Enoch, an ancient Jewish religious work, not included in the biblical canon, that was highly influential among some early Jewish and Christian groups. It discusses how the Book of Enoch was widely known and quoted in the New Testament and early Christianity. The document outlines evidence that it existed before Jesus and influenced New Testament authors rather than the reverse. It also provides background on the discovery of copies among the Dead Sea Scrolls and the various versions that exist today, while acknowledging uncertainties around its original date and authorship.
This is a collection of writings with a focus on how Paul was filled with the Holy Spirit and with boldness and anger let the evil man Elymas have it with both barrels.
Paul addresses the church in Corinth and explains that he could not speak to them as spiritual people due to their worldly and carnal nature. They were acting like "mere infants in Christ" due to their divisions and strife. Several commentators note that the Corinthians were proud and immature in their understanding of Christianity despite being believers, and that Paul had to speak to them as new converts rather than mature spiritual Christians because of their weakness in faith and knowledge. Paul's goal was for the Corinthians to mature beyond their carnal ways and become teachers of the gospel rather than remaining spiritual babies.
This document is an introduction to the book "The Great Controversy Between Christ and Satan" by Ellen G. White. It discusses how God has communicated with humanity through prophets and revelations in the Bible over thousands of years. While the Bible has human authors, it was given by divine inspiration. The introduction also explains that while the Bible is the infallible standard, God continues to guide humanity through the Holy Spirit to illuminate the Scriptures. As the final events of earth's history approach, there will be an outpouring of the Holy Spirit to empower God's people to stand against evil.
This is a study of Jesus being the veil remover. The people of God in the Old Testament were blind to the truth because it was veiled, and Jesus took that veil away so people in the New Testament can see the truth in Jesus.
This document discusses several apocryphal texts including the Life of Adam and Eve, Assumption of Moses, Protevangelium of James, and Gospel of Thomas. It provides overview information and sample passages from each text. The Life of Adam and Eve and Assumption of Moses were written between 100 BC-100 AD and contain details not found in the biblical accounts. The Protevangelium of James from the 2nd century AD expands on Mary and Joseph's story. The Gospel of Thomas reflects Greek influence and may draw from the canonical gospels.
The Gospel of Mark introduces Jesus as the Messiah and Son of God. However, Mark explores the complexity of Jesus' identity through themes like the "messianic secret" where Jesus commands silence about his identity, and the repeated failure of people to recognize who Jesus is. Scholars believe Mark was written around 65-75 CE based on references to the destruction of the Jerusalem temple in 70 CE. The earliest and briefest of the gospels, Mark provides important context for understanding Jesus while posing theological questions through its narration.
This document provides an introduction and overview of the Book of Enoch, an ancient Jewish religious work, not included in the biblical canon, that was highly influential among some early Jewish and Christian groups. It discusses how the Book of Enoch was widely known and quoted in the New Testament and early Christianity. The document outlines evidence that it existed before Jesus and influenced New Testament authors rather than the reverse. It also provides background on the discovery of copies among the Dead Sea Scrolls and the various versions that exist today, while acknowledging uncertainties around its original date and authorship.
This is a collection of writings with a focus on how Paul was filled with the Holy Spirit and with boldness and anger let the evil man Elymas have it with both barrels.
This document provides Bible study questions and answers on various topics related to people, books, and concepts in the Old and New Testaments. It includes 15 multiple choice questions on prophets in the Old Testament like Jonah, Samuel, Jeremiah; 10 questions on wisdom books like Job, Proverbs, Psalms; and three parts with 15 questions each on the formation and contents of the New Testament, including the gospels, Acts, Pauline epistles, and Revelation. The document tests knowledge of key people, books, and theological concepts across both the Old and New Testaments.
Session 03 New Testament Overview - Introduction to the GospelsJohn Brooks
Session 03 New Testament Survey Class
Introduction to the Gospels
Based on material from:
Capitol Hill Baptist Church
525 A Street, NE
Washington, DC 20002
A verse by verse commentary on Exodus 1 dealing with the oppression of the Jews in Egypt, and the command of Pharaoh to throw all boy babies into the Nile.
The four gospels - Matthew, Mark, Luke and John - were chosen from dozens of early Christian gospels to be included in the biblical canon. Each gospel was written for different audiences and with different purposes. Matthew emphasizes Jesus' words and appeals to Jewish audiences. Mark stresses Jesus' deeds and was written for Romans. Luke focuses on Jesus' perfect humanity and was written for Greeks. John provides evidence of Jesus' deity through his signs and words and appeals to all people. While the gospels display some differences, these are evidence of independence and do not undermine their reliability.
The document provides an introduction to reading the Gospels well. It discusses the four canonical Gospels of Matthew, Mark, Luke, and John. It explains that these were chosen for inclusion in the Bible while other gospels like Thomas, Peter, and Judas were excluded. The document also covers topics like what a gospel is, the major characters in the Gospels, differences between the Gospel and Hebrew Bible narratives, when the Gospels were written, and theories about the sources the Gospel authors may have used.
This document discusses Paul's use of wisdom terminology in his letters. It notes that Paul uses the terms in both a Greek and biblical sense. In the Greek sense, it refers to intellectual refinement and culture, while in the biblical sense it refers to discernment and making godly choices. The document also notes that prior to 1 Corinthians and Romans, Paul's undisputed letters are largely silent on wisdom and the wise, suggesting this terminology became more important in his later writings and their connection to mystery.
Here are some reasons why God gave four Gospels instead of just one:
1) To give a more complete picture of Christ. While the entire Bible is inspired by God (2 Timothy 3:16), He used human authors with different backgrounds and personalities to accomplish His purposes through their writing. Each of the gospel authors had a distinct purpose behind his gospel and in carrying out those purposes, each emphasized different aspects of the person and ministry of Jesus the Christ..
Subsídio em inglês para a 1ª Lição da EBD - O Evangelho de Lucas, CPAD - English Class da Assembleia de Deus em Abreu e Lima/PE - Gospel Luke - Estudo Bíblico - Escola Dominical
The document discusses the books of the Old Testament, including lost books and the Apocrypha. It notes that the Old Testament was written over many centuries in Hebrew and Aramaic and collected. The Septuagint translated the Old Testament to Greek in the 3rd-2nd centuries BC and included the Apocrypha. The Apocrypha consists of books written between 200 BC to AD 100 included in some Bibles but rejected by Jews and some Christians due to doctrinal issues and provable errors.
A verse by verse commentary on the Gospel of Mark chapter 16 dealing with resurrection of Jesus and the experience of Mary Magdalene at the tomb, Jesus then appeared to two on the road to Emmaus, and then to the eleven where he rebuked them for their lack of faith. He sent them into all the world to share the good news and then ascended into heaven.
THE Pharisees were a religious party among the
Jews, whose chief characteristic was zeal for the
Law. This zeal manifested itself in the utmost scru
pulosity as to details. The letter of the Law was
unfolded to the utmost logical consequences, and the
inevitable result was innumerable questions of casuis
try, with hair-splitting distinctions.
This is a study of Jesus as the radiance of God's glory, and what amazing glory it is. There is no comparison of any light or glory to that of Jesus, for He alone is infinite glory and light.
Understanding The Bible Part One The Canons Of The BibleEdward Hahnenberg
The first in a six-part series examining how to understand the Bible using the historical-critical method. The subject of Part One is the Canons of the Old and New Testament, how they were decided, and the difference between the Catholic and Protestant canons.
Brochure - NEW REVELATION - About the Birth of the LordSimona P
Lord's description of the condition of His birth on earth as a son of man and the spiritual mysteries surrounding it, as give to humanity through His scribes, Jakob Lorber and Gottfried Mayerhofer
- Paul held evangelistic meetings in Thessalonica that excited many people but also incited opposition from religious leaders, leading to Paul being expelled from the city.
- Despite facing opposition, Paul's primary focus remained on developing relationships with the new Christian community in Thessalonica. He was heartbroken to leave them and wrote them letters that became the books of 1 and 2 Thessalonians.
- The document discusses Paul's approaches to evangelism in different cities, the importance of understanding cultural contexts, and intersections between the biblical account in Acts and secular history. It emphasizes developing relationships through evangelism that can withstand opposition.
The document discusses biblical interpretation and the Apocrypha. It provides details on identifying different literary types such as poetry, prophecy, parables and allegories. It also discusses reasons why the Apocrypha is not considered inspired scripture, such as it was written after prophecy ceased, contains historical inaccuracies and doctrines not found in the Bible, and was rejected by Jews and early Christians as not being part of the canon.
The Gospel of Mark portrays Jesus as the Messiah and Son of God who fulfills scripture with his authoritative teachings, but is opposed and misunderstood. Jesus acknowledges to his disciples that he is the Christ but must suffer and die as the Son of God. At his death, even Jesus questions why God has forsaken him, but he is ultimately vindicated through his resurrection.
Jesus was the source of grace and enrichmentGLENN PEASE
This is a study of Jesus as the source of grace and enrichment. He enriched the Corinthians in everyway-with all kinds of speech and with all knowledge. They abused their gifts, but the gifts were of great value in their potential to glorify God.
book of mark of the new testament of the bibleGraceJebaRaniC1
1. Mark is the shortest gospel that was likely written in Rome for Gentile Christians between 65-75 AD.
2. It provides a concise narrative of Jesus' ministry with an emphasis on his compassion and obedience through quick pacing and graphic details.
3. Unique literary devices include an emphasis on urgency through frequent use of "immediately", a "series of threes" to emphasize perfection, and "sandwiching" additional stories within others.
This document provides Bible study questions and answers on various topics related to people, books, and concepts in the Old and New Testaments. It includes 15 multiple choice questions on prophets in the Old Testament like Jonah, Samuel, Jeremiah; 10 questions on wisdom books like Job, Proverbs, Psalms; and three parts with 15 questions each on the formation and contents of the New Testament, including the gospels, Acts, Pauline epistles, and Revelation. The document tests knowledge of key people, books, and theological concepts across both the Old and New Testaments.
Session 03 New Testament Overview - Introduction to the GospelsJohn Brooks
Session 03 New Testament Survey Class
Introduction to the Gospels
Based on material from:
Capitol Hill Baptist Church
525 A Street, NE
Washington, DC 20002
A verse by verse commentary on Exodus 1 dealing with the oppression of the Jews in Egypt, and the command of Pharaoh to throw all boy babies into the Nile.
The four gospels - Matthew, Mark, Luke and John - were chosen from dozens of early Christian gospels to be included in the biblical canon. Each gospel was written for different audiences and with different purposes. Matthew emphasizes Jesus' words and appeals to Jewish audiences. Mark stresses Jesus' deeds and was written for Romans. Luke focuses on Jesus' perfect humanity and was written for Greeks. John provides evidence of Jesus' deity through his signs and words and appeals to all people. While the gospels display some differences, these are evidence of independence and do not undermine their reliability.
The document provides an introduction to reading the Gospels well. It discusses the four canonical Gospels of Matthew, Mark, Luke, and John. It explains that these were chosen for inclusion in the Bible while other gospels like Thomas, Peter, and Judas were excluded. The document also covers topics like what a gospel is, the major characters in the Gospels, differences between the Gospel and Hebrew Bible narratives, when the Gospels were written, and theories about the sources the Gospel authors may have used.
This document discusses Paul's use of wisdom terminology in his letters. It notes that Paul uses the terms in both a Greek and biblical sense. In the Greek sense, it refers to intellectual refinement and culture, while in the biblical sense it refers to discernment and making godly choices. The document also notes that prior to 1 Corinthians and Romans, Paul's undisputed letters are largely silent on wisdom and the wise, suggesting this terminology became more important in his later writings and their connection to mystery.
Here are some reasons why God gave four Gospels instead of just one:
1) To give a more complete picture of Christ. While the entire Bible is inspired by God (2 Timothy 3:16), He used human authors with different backgrounds and personalities to accomplish His purposes through their writing. Each of the gospel authors had a distinct purpose behind his gospel and in carrying out those purposes, each emphasized different aspects of the person and ministry of Jesus the Christ..
Subsídio em inglês para a 1ª Lição da EBD - O Evangelho de Lucas, CPAD - English Class da Assembleia de Deus em Abreu e Lima/PE - Gospel Luke - Estudo Bíblico - Escola Dominical
The document discusses the books of the Old Testament, including lost books and the Apocrypha. It notes that the Old Testament was written over many centuries in Hebrew and Aramaic and collected. The Septuagint translated the Old Testament to Greek in the 3rd-2nd centuries BC and included the Apocrypha. The Apocrypha consists of books written between 200 BC to AD 100 included in some Bibles but rejected by Jews and some Christians due to doctrinal issues and provable errors.
A verse by verse commentary on the Gospel of Mark chapter 16 dealing with resurrection of Jesus and the experience of Mary Magdalene at the tomb, Jesus then appeared to two on the road to Emmaus, and then to the eleven where he rebuked them for their lack of faith. He sent them into all the world to share the good news and then ascended into heaven.
THE Pharisees were a religious party among the
Jews, whose chief characteristic was zeal for the
Law. This zeal manifested itself in the utmost scru
pulosity as to details. The letter of the Law was
unfolded to the utmost logical consequences, and the
inevitable result was innumerable questions of casuis
try, with hair-splitting distinctions.
This is a study of Jesus as the radiance of God's glory, and what amazing glory it is. There is no comparison of any light or glory to that of Jesus, for He alone is infinite glory and light.
Understanding The Bible Part One The Canons Of The BibleEdward Hahnenberg
The first in a six-part series examining how to understand the Bible using the historical-critical method. The subject of Part One is the Canons of the Old and New Testament, how they were decided, and the difference between the Catholic and Protestant canons.
Brochure - NEW REVELATION - About the Birth of the LordSimona P
Lord's description of the condition of His birth on earth as a son of man and the spiritual mysteries surrounding it, as give to humanity through His scribes, Jakob Lorber and Gottfried Mayerhofer
- Paul held evangelistic meetings in Thessalonica that excited many people but also incited opposition from religious leaders, leading to Paul being expelled from the city.
- Despite facing opposition, Paul's primary focus remained on developing relationships with the new Christian community in Thessalonica. He was heartbroken to leave them and wrote them letters that became the books of 1 and 2 Thessalonians.
- The document discusses Paul's approaches to evangelism in different cities, the importance of understanding cultural contexts, and intersections between the biblical account in Acts and secular history. It emphasizes developing relationships through evangelism that can withstand opposition.
The document discusses biblical interpretation and the Apocrypha. It provides details on identifying different literary types such as poetry, prophecy, parables and allegories. It also discusses reasons why the Apocrypha is not considered inspired scripture, such as it was written after prophecy ceased, contains historical inaccuracies and doctrines not found in the Bible, and was rejected by Jews and early Christians as not being part of the canon.
The Gospel of Mark portrays Jesus as the Messiah and Son of God who fulfills scripture with his authoritative teachings, but is opposed and misunderstood. Jesus acknowledges to his disciples that he is the Christ but must suffer and die as the Son of God. At his death, even Jesus questions why God has forsaken him, but he is ultimately vindicated through his resurrection.
Jesus was the source of grace and enrichmentGLENN PEASE
This is a study of Jesus as the source of grace and enrichment. He enriched the Corinthians in everyway-with all kinds of speech and with all knowledge. They abused their gifts, but the gifts were of great value in their potential to glorify God.
book of mark of the new testament of the bibleGraceJebaRaniC1
1. Mark is the shortest gospel that was likely written in Rome for Gentile Christians between 65-75 AD.
2. It provides a concise narrative of Jesus' ministry with an emphasis on his compassion and obedience through quick pacing and graphic details.
3. Unique literary devices include an emphasis on urgency through frequent use of "immediately", a "series of threes" to emphasize perfection, and "sandwiching" additional stories within others.
A verse by verse commentary on the Gospel of Mark chapter 1 dealing with John the Baptist preparing the way of Jesus. The baptism and temptation of Jesus and the calling of the first disciples. It goes on to deal with Jesus casting out an evil spirit,healing many, and the a special healing of a leper.
Mark 1, Jesus the servant, fishers of men, forty, Capernaum, 4 gospels reflec...Valley Bible Fellowship
Mark 1, Jesus The Servant, fishers of men, forty, Capernaum, 4 Gospels Reflect 4 Beholds, Anointed, Messiah, Christ, Immediately, test, tempt, Repent And Believe, on his knees, House Churches
New Testament Survey no.5: Mark - His Gospel AccountClive Ashby
As part of the Course on the New Testament, Session 5 provides an overview of the writing of Mark - His Gospel on the life of Christ. (This is part of the New Testament Survey Course taught at Harare Theological College - 2016)
136
Key Topics/Themes Between about 64 CE , when
Nero began Rome’s fi rst offi cial persecution
of Christians, and 70 CE , when the Romans
destroyed Jerusalem (along with its Temple
and the original apostolic church), the Christian
community faced a series of crises that threat-
ened its survival. Responding to the wars,
revolts, and persecutions that affl icted his
group, Mark composed what appears to be
the earliest narrative account of Jesus’ public
career, presenting Jesus’ story in a way that
was strikingly relevant to the precarious
circumstances of Mark’s intended readers.
Mark’s Gospel thus portrays a Jesus who faces
attack on three crucial fronts: from Jewish
religious leaders, local ( Herodian ) rulers, and
Roman offi cials. Painting Jesus as a “ hidden
Messiah ” who was misunder stood and deval-
ued by his contemporaries, Mark emphasizes
that Jesus came to serve, to suffer, and to
die—but also ultimately to triumph by submit-
ting fully to the divine will.
The shortest and probably the earliest of the
four canonical Gospels, the narrative “ According
to Mark ” contains relatively few of Jesus’ teach-
ings. Instead, the author—who was the fi rst to
call his written account an evangelion (gospel)—
presents Jesus as a miracle-working man of ac-
tion who is almost constantly on the move,
dashing from village to village in Galilee and
adjacent regions and, fi nally, journeying to
Jerusalem for a fatal confrontation with its reli-
gious and political authorities. Mark’s Jesus an-
nounces God’s kingdom, exorcizes demons,
heals the sick, and voluntarily sacrifi ces himself
for others.
Mark’s Historical Setting
Several critical methods are helpful in studying
Mark, beginning with historical investigation of
the Gospel’s authorship, date, place of compo-
sition, possible sources, and social and religious
environment (see Figure 7.1 ). The earliest ref-
erence to Mark’s Gospel comes from Papias , a
Christian writer who was bishop of Hierapolis
in Asia Minor about 130–140 ce (see Box 7.1 ).
As quoted by Eusebius, Papias states that Mark
had been a disciple of the apostle Peter in Rome
and based his account on Peter’s reminiscences
c h a p t e r 7
Mark’s Portrait of Jesus
The Hidden Messiah and Eschatological Judge
For even the Son of Man did not come to be served but to serve
and to give up his life as a ransom for many. Mark 10:45
har19138_ch07_136-164.indd Page 136 07/01/14 11:44 AM user /204/MH02032/har19138_disk1of1/0078119138/har19138_pagefiles
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c h a p t e r 7 m a r k ’ s p o r t r a i t o f j e s u s 137
of Jesus. Papias notes that Mark “ had not heard
the Lord or been one of his followers ” so that
his Gospel lacked “ a systematic arrangement of
the Lord’s sayings ” (Eusebius, History 3.39).
Besides his in ...
136 Key TopicsThemes Between about 64 CE , when AnastaciaShadelb
136
Key Topics/Themes Between about 64 CE , when
Nero began Rome’s fi rst offi cial persecution
of Christians, and 70 CE , when the Romans
destroyed Jerusalem (along with its Temple
and the original apostolic church), the Christian
community faced a series of crises that threat-
ened its survival. Responding to the wars,
revolts, and persecutions that affl icted his
group, Mark composed what appears to be
the earliest narrative account of Jesus’ public
career, presenting Jesus’ story in a way that
was strikingly relevant to the precarious
circumstances of Mark’s intended readers.
Mark’s Gospel thus portrays a Jesus who faces
attack on three crucial fronts: from Jewish
religious leaders, local ( Herodian ) rulers, and
Roman offi cials. Painting Jesus as a “ hidden
Messiah ” who was misunder stood and deval-
ued by his contemporaries, Mark emphasizes
that Jesus came to serve, to suffer, and to
die—but also ultimately to triumph by submit-
ting fully to the divine will.
The shortest and probably the earliest of the
four canonical Gospels, the narrative “ According
to Mark ” contains relatively few of Jesus’ teach-
ings. Instead, the author—who was the fi rst to
call his written account an evangelion (gospel)—
presents Jesus as a miracle-working man of ac-
tion who is almost constantly on the move,
dashing from village to village in Galilee and
adjacent regions and, fi nally, journeying to
Jerusalem for a fatal confrontation with its reli-
gious and political authorities. Mark’s Jesus an-
nounces God’s kingdom, exorcizes demons,
heals the sick, and voluntarily sacrifi ces himself
for others.
Mark’s Historical Setting
Several critical methods are helpful in studying
Mark, beginning with historical investigation of
the Gospel’s authorship, date, place of compo-
sition, possible sources, and social and religious
environment (see Figure 7.1 ). The earliest ref-
erence to Mark’s Gospel comes from Papias , a
Christian writer who was bishop of Hierapolis
in Asia Minor about 130–140 ce (see Box 7.1 ).
As quoted by Eusebius, Papias states that Mark
had been a disciple of the apostle Peter in Rome
and based his account on Peter’s reminiscences
c h a p t e r 7
Mark’s Portrait of Jesus
The Hidden Messiah and Eschatological Judge
For even the Son of Man did not come to be served but to serve
and to give up his life as a ransom for many. Mark 10:45
har19138_ch07_136-164.indd Page 136 07/01/14 11:44 AM user /204/MH02032/har19138_disk1of1/0078119138/har19138_pagefiles
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E
L
H
O
R
N
,
M
I
C
H
A
E
L
3
6
0
4
B
U
c h a p t e r 7 m a r k ’ s p o r t r a i t o f j e s u s 137
of Jesus. Papias notes that Mark “ had not heard
the Lord or been one of his followers ” so that
his Gospel lacked “ a systematic arrangement of
the Lord’s sayings ” (Eusebius, History 3.39).
Besides his in ...
Pauline Evangelism Session 5: A Portrait of St PaulClint Heacock
This document discusses portraits of St. Paul through various sources and perspectives. It analyzes Paul's biographical details from his letters and the book of Acts, noting potential conflicts between the two. The document concludes that while Acts provides more biographical facts, Paul's letters should also be considered to develop a responsible portrait. This portrait would describe Paul's background, education, conversion experience, missionary work, and role as a pastor and letter-writer to the early churches.
Mark is believed to be the earliest gospel written around 60-70 AD in Rome. It was likely written by John Mark, an interpreter of the apostle Peter. The author aimed to encourage Roman Christians facing persecution by emphasizing Jesus' suffering. Key themes are the kingdom of God and its presence in Jesus' works. Jesus is portrayed as a man of action who conceals his identity. Disciples are depicted as ignorant. Stories are linked through repetition of words and sandwiching smaller stories within larger ones.
The document discusses the origins and development of the Christian gospel. It covers:
1) The earliest meaning of "gospel" in Hebrew and Greek, and how it came to refer to the message of Jesus' redemptive work.
2) How the oral tradition of Jesus' life was passed down through the early apostles and church before being written in the gospels.
3) The key stages in the formation of the four canonical gospels - the time of Jesus, the apostles, and then the evangelists who wrote the accounts.
This document provides background information on Paul's letter to the Romans. It discusses the writer and date, recipients, purposes, genre, and value of the letter. Key points include:
- Paul wrote the letter to the Romans around AD 56-57 while in Corinth to prepare for a visit, strengthen the church, and address theological issues.
- The letter was sent to the church in Rome, which was founded by Jewish Christians and had a mix of Jewish and Gentile believers.
- Paul's purposes included missionary, apologetic, and pastoral goals of strengthening the church's foundation and addressing potential problems.
- The letter follows the genre of a Greco-Roman letter but is more formal,
The document provides an overview of a lesson on prophecy interpretation taught by Pastor George Duke. It discusses four major views of interpreting biblical prophecy - Preterism, Historicism, Futurism, and Allegory. For each view, it provides details on what the perspective entails and some of its major proponents over time such as Flavius Josephus, Sir Isaac Newton, Francisco Ribera, and Robert Bellarmine. It also examines how different views interpret some passages from the book of Revelation.
Saint Mark was a cousin of Barnabas who accompanied Paul and Barnabas on missionary journeys and helped Paul preach in Salamis. He is believed to be the young man who fled naked from the garden of Gethsemane during Jesus' arrest. Mark wrote the Gospel of Mark, the earliest canonical gospel. He established the Church in Alexandria and became its first bishop. Later traditions hold that he was martyred in Alexandria. His relics were stolen and brought to Venice, where the Basilica of Saint Mark was constructed to house them.
The document discusses Jesus' identity by examining his various names and titles used in the gospels, including how the different evangelists portray Jesus through their narratives. It analyzes names for Jesus like Christ, Son of God, Son of Man, and titles such as Rabbi, Lord, Prophet, and King of the Jews. The document explores how these names and titles emphasize both Jesus' humanity and divinity.
The document provides an overview of the Gospel of Luke, including its authorship, intended audience, date of writing, key events and teachings included, and relationship to the Book of Acts. The Gospel of Luke was likely written by a Gentile Christian named Luke around 60-70 AD for a Roman aristocrat named Theophilus. Its purpose was to convince Theophilus and other Gentile converts of the truth and significance of Christianity compared to other religions at the time. Along with Acts, it forms a two-volume work describing the life of Jesus and the establishment of the early Christian church.
This document discusses the reliability of the Bible and whether it accurately reflects what was originally written. Regarding the textual transmission of biblical manuscripts, it notes that while no original autographs exist, the extensive manuscript evidence allows for a high degree of confidence in the biblical text. There are many early manuscripts of both the Old and New Testaments spanning various centuries. Regarding translation, it discusses that the Bible was originally written in Hebrew, Aramaic and Greek, and modern versions are translations from these original languages.
The document discusses various aspects of scripture and canonization. It provides background on how the books of the Bible were collected and recognized as sacred texts over time. It also discusses the Apocrypha, which contains books that were considered useful but not inspired, and "lost books" that are mentioned in the Bible but not contained within it. The document explores different sources that provide religious truth or insight, ranging from canonized scripture to personal revelation.
NT02 - Gospel According to St. Mark.pptxGeorgeSamaan9
St. Mark wrote his Gospel for Roman Gentile Christians around AD 55-61. It is the earliest Gospel and was written based on St. Peter's teachings. St. Mark served with St. Paul and St. Barnabas, preaching in various regions. He helped establish the church in Rome. St. Mark was martyred in Alexandria after being dragged through the streets. His Gospel provides essential details about Jesus' life and ministry and is written for non-Jews, explaining Jewish customs and translating Aramaic phrases.
This document provides an overview and analysis of the Gospel of Matthew, Mark, and Luke from the New Testament. It discusses the traditional views on authorship for each gospel and analyzes both internal and external evidence. For Matthew, the author concludes it was most likely written by the disciple Matthew between AD 50-70 in Antioch. For Mark, the author finds compelling evidence that it was written by John Mark around AD 65-70 in Rome based on his relationship to Peter. For Luke, the author determines Luke the physician wrote it between the late 60s-70s based on his relationship to Paul and intent to provide an orderly account for Theophilus.
The place of john the baptist in gospel history.GLENN PEASE
Jesus needed not only witnesses to follow him and testify to
what he had done, but also a witness who should precede him,
who should bring men to a sense of their need of him and
announce his coming. What the apostles did for Jesus after his
work was done, John did for him before that work began.
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Denis is a dynamic and results-driven Chief Information Officer (CIO) with a distinguished career spanning information systems analysis and technical project management. With a proven track record of spearheading the design and delivery of cutting-edge Information Management solutions, he has consistently elevated business operations, streamlined reporting functions, and maximized process efficiency.
Certified as an ISO/IEC 27001: Information Security Management Systems (ISMS) Lead Implementer, Data Protection Officer, and Cyber Risks Analyst, Denis brings a heightened focus on data security, privacy, and cyber resilience to every endeavor.
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Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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Film vocab for eal 3 students: Australia the movie
6 jesus, the suffering son of god markan gospel
1. JESUS, The Suffering
Son of God
The Gospel
according to Mark
Actiones
nostras,
quaesumus
Domine,
aspirando
praeveni et
adiuvando
prosequere: ut
cuncta nostra
oratio et operatio
a te semper
incipiat et per te
coepta finiatur.
Per Christum
Dominum
nostrum. Amen.
4. Mark's story of Jesus' ministry is action oriented.
Recounting little extended teaching of Jesus,
Mark shifts scenes rapidly (eÙqÚj) [euthys],
"immediately," is almost a standard linking word
in Mark). Jesus is constantly on the move,
healing, exorcising demons, confronting
opponents, and instructing the disciples.
5. Contents & Outline
This fast-paced narrative is punctuated by six
transitional paragraphs or statements, which
divide Mark's account into seven basic
sections.
6. • Preliminaries to the ministries (1:1-13)
• First part of the Galilean ministry
(1:16-3:6)
• Second part of the Galilean ministry
(3:13-5:43)
• The concluding phase of the Galilean
ministry (6:7-8:26)
• The way of glory and suffering (8:27-
10:52)
• Final ministry in Jerusalem (11:1-
13:37)
• The passion and empty-tomb
narratives (15:1-16:8)
7. Like the other three gospels, Mark is
anonymous. The title, "According to Mark"
(Kata' Markon), was probably added when
the canonical gospels were collected and
there was need to distinguish Mark's version
of the gospel from the others.
8. The gospel titles are generally thought to
have been added in the second century but
may have been added much earlier.
Certainly we may say that the title indicates
that by A.D. 125 or so an important segment
of the early church thought that a person
named Mark wrote the second gospel.
9. Mark's connection with the second gospel is asserted or
assumed by many early Christian writers. Perhaps the earliest
(and certainly the most important) of the testimonies is that of
Papias, who was bishop of Hierapolis in Phrygia of Asia Minor
until about A.D. 130. His statement about the second gospel is
recorded in Eusebius's , written in 325.
10. "Mark became Peter's interpreter
and wrote accurately all that he
remembered, not indeed, in order,
of the things said or done by the
Lord. For he had not heard the
Lord, nor had he followed him, but
later on, as I said, followed Peter,
who used to give teaching as
necessity demanded but not
making, as it were, an
arrangement of the Lord's oracles,
so that Mark did nothing wrong in
writing down single points as he
remembered them. For to one
thing he gave attention, to leave
out nothing of what he had heard
and to make no false statements in
them.”
11. Three important claims about the second gospel emerge from
this statement:
1.Mark wrote the gospel that, in Eusebius's day, was
identified with this name.
2.Mark was not an eyewitness but obtained his information
from Peter.
3.Mark's gospel lacks "order," reflecting the occasional
nature of Peter's preaching.
The importance of these claims is magnified when we realize
that the presbyter Papias is quoting is the presbyter John,
probably the apostle John himself. If Papias is to be trusted,
the identification of Mark as the author of the second gospel
goes back to the first generation of Christians.
13. Early tradition is not unanimous
about the place where Mark wrote
his gospel, but it favors Rome.
14. The anti-Marcionite prologue to Mark
(late second century?) claims that Mark
wrote the gospel "in the regions of
Italy." Both Irenaeus and Clement of
Alexandria (according to Eusebius)
suggest the same thing.
15. Several considerations are said to confirm a Roman
provenance:
(1) the large number of Latinisms in the gospel;
(2) the incidental mention of Simon of Cyrene's sons, Alexander
and Rufus, at least one of whom may have been known to
Mark in Rome (when writing to the Roman church, Paul greets
a Rufus [16:13]);
(3) the apparently Gentile audience of the gospel;
(4) the many allusions to suffering, which would be appropriate if
the gospel was written under the shadow of persecutions of
the church in Rome;
(5) the fact that 1 Peter 5:13 locates Mark in Rome with Peter in
the early sixties; and
(6) the connection with an important early center of Christianity,
which would have explained the gospel's quick acceptance.
16. DATE
Mark has been dated in four
different decades: the 40s,
the 50s, the 60s, and the 70s.
17. A Date in the 40s
on the basis of historical and papyro logical
considerations.
that Mark's "abomination that causes desolation"
(13:14) is a reference to the attempt in A.D. 40 of the
Emperor Caligula to have his image set up in the
Jerusalem temple
Peter may have journeyed to Rome in the 40s after
being freed from prison (see Acts 12:17) and that Mark
may have written the gospel at that time.
But so early a date for Mark's gospel makes it hard to
explain the silence of Paul and other New Testament
writers about it, and it does not perhaps allow sufficient
time for the development of the tradition behind Mark.
18. A Date in the 50s
there is evidence that Peter was in Rome in the mid-50s, making it
possible to date Mark in the later 50s without contradicting the well-
established tradition of the origin of the gospel.
From the relationship of Mark to Luke-Acts. The argument assumes that
Acts ends where it does, with Paul languishing in a Roman prison,
because Luke published the book of Acts at that time (about A.D. 62). This
would require that the gospel of Luke, the first volume of Luke's literary
effort, be dated at about the same time or slightly earlier. If we then
accept the prevailing scholarly opinion that Luke used the canonical Mark
as one of his key sources, Mark must have been written at the latest in
the late 50s (to allow time for the gospel to circulate).
This argument is based on two key assumptions: that
Acts is to be dated in about A.D. 62, and that Luke
has used canonical Mark. The latter may be
granted; but the former is not so clear.
19. A Date in the 60s
The majority of contemporary scholars
date Mark in the middle to late 60s for
three reasons.
First, the earliest traditions favor a date
for Mark after the death of Peter.
20. A Date in the 60s
Second, and perhaps more important for
most, the internal evidence of Mark is said
to favor a date during, or shortly after, the
onset of persecution in Rome.
Mark has much to say about the importance
of disciples' following the "road to the cross"
walked by our Lord. This emphasis best fits a
situation when Christians were facing the
grim prospect of martyrdom, a setting that
would have obtained in Rome at the time of,
or after, Nero's famous persecution of
Christians in A.D. 65.
21. A Date in the 60s
Third, Mark 13 is said to reflect the
situation in Palestine during the Jewish
revolt and just before the Roman
entrance into the city, and thus it must
be dated between 67 and 69. None of
these points is decisive. The tradition
about the date of Mark is neither
especially early nor widespread, and
other traditions place the writing of
Mark during Peter's life- time.
22. A Date in the 70s
The main argument for dating
Mark as late as the 70s rests on
the assumption that Mark 13
reflects the actual experience of
the sacking of Jerusalem by the
Romans. But the argument is
seriously flawed. As several
scholars have shown, Mark 13
shows very little evidence of
being influenced by the course
of events in A.D. 70.
23. Conclusion
A decision between a date in
the 50s and one in the 60s is
impossible to make. We
must be content with dating
Mark sometime in the late
50s or the 60s.
24. AUDIENCE AND PURPOSE
Mark is a self-effacing narrator. He tells
his story with a minimum of editorial
comments and says nothing about his
purpose or his intended audience. We
must depend, then, on the early
testimonies about Mark and on the
character of the gospel itself for
information about his readers and his
purpose.
25. Audience
The extrabiblical sources point to a Gentile Christian
audience, probably in Rome. The Roman destination of
Mark's gospel is simply an inference from its Roman
provenance. If Mark wrote in Rome, he probably wrote to
Romans.
26. Mark writes to Gentiles seems clear from his translation
of Aramaic expressions, his explanation of Jewish
customs such as the washing of hands before eating (7:3
- 4), and, in the few texts he includes on the subject, his
interest in the cessation of the ritual elements in the
Mosaic law (see 7:1-23, esp. v. 19; 12:32-34).
27. It is also worth reminding ourselves that Mark's
"audience" was almost certainly just that: Christians
listening to Mark's gospel being read aloud to them.
28. PURPOSE
Mark's purpose is much harder to
determine.
Redaction critics typically stress
theological purposes in the writing
of the gospels, and this has
certainly been the case with
respect to Mark.
However, the dominant view that
Mark was the first gospel to be
written always made redaction-
critical study of Mark something of
an uncertain enterprise.
30. Willi Marxsen
• Mark wanted to prepare Christians for Jesus' imminent
parousia in Galilee.
• He argued that Mark focuses on Galilee as the place
where Jesus meets with his disciples at the expense of
Jerusalem, where Jesus is rejected and killed. Jesus'
command to his disciples to meet him in Galilee (14:28;
cf. 16:7) was taken by Marxsen as a prediction to Mark's
community of Jesus' glorious return to them. But the
meeting with Jesus to which these verses refer is clearly
a post-resurrection meeting, not the parousia.
• Moreover, the geographic contrast that Marxsen (and
some before him) discerns is much better explained as a
reflection of the actual course of Jesus' ministry than as a
theologically motivated invention of Mark's.
31. Theodore Weeden
• found in Mark a polemic against a "divine man"
Christology, a way of viewing Jesus that saw him as a
wonder-working hero but denied or neglected his suffering
and death.
• Mark wrote a gospel that emphasized the humanity and
suffering of Jesus.
• Mark a focus on Jesus' suffering, but he goes too far in
identifying Mark's opponents as people who held to a
divine-man Christology.
• For one thing, evidence for a polemical stance in Mark is
not at all clear - he probably does not have any opponents
in view at all. For another, the very existence of a
Hellenistic divine-man concept as a category into which
early Christians would have put Jesus is open to question.
32. S. G. F. Brandon
• Mark as apologetic.
• He thought that Mark had attempted to mask the political
implications of Jesus' life – and especially his death.
• Jesus was a sympathizer with the Jewish revolutionaries,
the Zealots. For this reason he was crucified by the
Romans, a method of execution generally reserved for
political criminals. By branding Jesus as a rebel against
Rome, his crucifixion made it very difficult for Christians to
win a hearing from the Roman public-particularly in the
aftermath of the Jewish revolt in Palestine, when, according
to Brandon, Mark wrote his gospel.
• To overcome this difficulty, Mark transferred as much of the
blame for Jesus' death from the Romans to the Jews as he
could, a process revealed by the many manifestly
unhistorical features in the Sanhedrin and Roman trials.
33. Richard Horsley
• argues that the major purpose of Mark is to present Jesus
as arguing for a particular social-political program.
Opposition between Jesus and Jewish leaders in the
gospel has to do with competing visions of Israel's
restoration and kingdom programs, not religious issues
per se.
• justified in his claim that Christian interpreters have too
often ignored the political dimension of the gospel. But his
political categories appear to be imposed on a gospel that
self- evidently speaks in religious categories.
• His criticism of interpreters for reading into the gospel a
Christian theological agenda sounds a bit ironic in light of
the similarity between his understanding of Mark and
contemporary "liberation" theologies.
34. These four specific
suggestions about Mark's
purpose represent only a
sampling of recent proposals,
but they share with many
others the fault of being
overly specific and based on
only a selection of the data.
Any attempt to determine
Mark's purpose must take
into account the gospel as a
whole and refrain from
arguing beyond the evidence.
36. The Beginning of the Gospel of
Jesus Christ” (1:1)
- Greco-Roman world would not
recognize “Christ” as a name.
- not even meaningful for most.
- Christ was a title in Jewish
circles
- - Greek equivalent of the
Hebrew word “messiah”
- Mark then is a book about
Jesus the messiah.
37. MESSIAH
– two major meaning
for 1° century Jews
1. Future King of
Israel, delivers
God’s people from
their oppressor and
established a
sovereign state of
Israel thru God’s
power.
38. MESSIAH
– two major meaning
for 1° century Jews
2. Cosmic deliverer
from heaven,
would engage in
supernatural
welfare with the
enemies of the
Jews and bring
divine victory over
their oppressors.
39. Jesus did not conform to either of
the general conceptions of this
title. He neither overthrew the
Romans in battle nor arrived on the
clouds of heaven in judgement.
Instread he was unceremoniously
executed for treason against the
state. WHAT IN THE WORLD COULD
IT MEAN TO CALL HIM A MESSIAH?
40. The Gospel begins by describing the
forerunner of Jesus, The Son of God
and the miraculous proclamation of
his own Sonship.
- Greco-Roman world
- Jewish Circles
- Son of God – referred to
someone who had a particularly
intimate relationship with God,
who was chosen by God to
perform a task, and who thereby
mediated God’s will to people on
earth
41. However there are plenty of
“sons of God” in the Jewish
circles even during the time of
Jesus.
What does Mark mean by
beginning his account with
the declaration, by God
himself, that Jesus is his son?
43. Jesus is an authoritative leader, who he
speaks people obey. (1:16-20)
Jesus is an authoritative teacher; when
he gives instruction, people hang on to
his word (1:22)
Jesus is an authoritative healer; when he
commands the forces of evil, they listen
and obey (1:24, 27, 29-31, 32-34)
This portray as an authoritative Son of
God sets as the stage for the rest of the
Gospel.
44. Despite Jesus fame, amasses,
the amazing teachings, and
miraculous deeds, Jesus, this
authoritative Son of God, is
almost universally
misunderstood by those with
whom he comes in closest
contact.
He is opposed and
misunderstood Son of God.
46. A good deal of Marks’s Gospel
shows that despite Jesus’ fantastic
deeds the leaders of his people
opposed him from the onset; and
theit antagonism escalates until the
very end.
-Mark does not portray Jesus as
standing in opposition to the religion
of Judaism.
- Jesus scarcely bent on subverting
the jewish religion.
47. Who opposes Jesus?
• JEWISH SCRIBES – the literate elite and
study the sacred traditions of Israel & teach
them to others.
• PHARISEES – who were strongly committed
to maintaining the purity laws in the Torah.
• THE HERODIANS – group of Jews but Mark
didnt identify them. Maybe collaborationist
i.e. supporters of Herod.
• SADDUCEES – upper class Jews who were
closely connected with and strong advocates
for the Temple cults in Jerusalem. In charge
with the Sanhedrin (Council to the High Priest)
• CHIEF PRIEST – upper class Jews priest who
operated the Temple and oversaw the
sacrifices
48. Even from the beginning (3:6) the
opening stories of conflict, Jewish
authorities are constantly on the
attack and in the end, the chief priest
triumph, convincing the Roman
governor that Jesus has to die.
But why, ultimately, they do so?
They find Jesus threathening because
if his popularity and find his words
against their Temple cult offensive
(11:18)
49. But the Jewish authorities do not
see Jesus’ death merely because
they are jealous or because they
disagree with him over legal
theological & cultic matters.
They opposed him because he is
God’s unique representative on
earth – God’s authoritative Son –
and they , cannot understand who
he is or what he say.
51. Who then realizes that Jesus is the
Son of God?
-God knows that Jesus is His Son for he
declares it at the Baptism (1:11).
- Evil demons recognized Jesus as the
Son of God (3:11; 1:24)
-Who else knows? Only two other
persons: the author of the Gospel and
the us the Readers.
52. No one recognizes Jesus’ identity!
First half of the Gospel…
1. Those closest to him. His own family
thinks he was crazy (3:21)
2. Jesus’ own towns people. He is a
mere carpenter knowing his family
(6:1-6). They refused to accept his
divine source of power (2:7) and
claims to come from Beelzebul
(3:22)
3. Jesus’ own disciples even though he
chose them to follow him (3:13-19)
& gave them private instruction
(4:10-20)
53. The disciples question was genuine:
“Who then is this, that even wind and
sea obey him?” (4:41)
Jesus walking on water: “for they did
not understand… but their hearts are
hardened.” (6:51-52)
Jesus expresses his own exasperation:
“Do you not yet understand?” (8:21)
Midpoint of the Gospel where the have
an inkling who he is.
55. Key understanding for Mark’s
portrayal of Jesus lies in the story of
a blind man who regains his sight
(8:22-26).
Jesus does not perform the miracle
immediately and effortlessly. A
gradual healing of the blind man.
Symbolism can be understood in the
immediate context as the gradual
understanding of the disciples of
Jesus.
56. Starts with Jesus’ question:
“Who do people say that I am?” (8:27)
“But who do you say that I am?” (8:29)
Peter replies: “You are the Christ.”
Up to this point Jesus was
misunderstood by everyone, by family,
neighbors, religious leaders and
followers & now finally someone
realizes who he is, at least in part.
57. Readers knows Peter’s confession is
correct.
Mark did not reject or repudate
rather orders the disciples not to
spread the word: “And he sternly
ordered them not to tell anyone
about him.” (8:30)
This is what we call: The Messianic
Secret in Mark
58. THE MESSIANIC SECRET
-He refuses to let the demon speak
“because they knew him”. (1:34,
3:12)
-Healing of the Leper: “…say nothing
to any one.” (1:43).
- Young girl raised from the dead.
“…that no one should know this.”
(5:43)
59. THE MESSIANIC SECRET
Why does Jesus not want anyone to
know that He is the Messiah, the
Son of God?
William Wrede - Since the Historical
Jesus himself never urged secrecy at
all he did not actually see himself as
the messiah. After his death,
however, his followers begun to
proclaim that he had been the
Messiah.
60. THE MESSIANIC SECRET
Wrede explains that the early Christian
community invented the idea that
Jesus tried to keep his identity under
wraps. They then fabricated the stories
of Jesus’ commands to silence to show
that a messianic Jesus did not proclaim
himself to be the messiah.
The Markan Jesus does not want
people to have the wrong idea about
him, thinking that he was the kind of
messiah they were anticipating.
61. Still, Peter’s identification of Jesus as
a Messiah is correct only in part.
Jesus begins to teach that he (8:31)
“must suffer many things, and be
rejected by the elders and the chief
priest and the scribes, and be killed,
abd after three days rise from the
dead.”
Jesus is the Messiah, but he is the
Messiah who has to suffer and die to
bring salvation to the world.
62. Peter rebukes and reject because of his
different view of Jesus’ messiahship.
Peter’s failure to percieve this truth forces
Jesus to turn the rebuke back on him: “Get
behind me Satan! For you are setting your
mind not on the divine thing but on human
things.” (8:33)
Peter clearly has begun to see, but not yet
clearly; like the blind man who was gained
sight gradually.
For Mark, however, Jesus is the suffering
Son of God
64. Early portion of the Markan
Gospel indicates that Jesus will
die (2:20; 3:6)
After Peter’s confession Jesus
three times predicts his
impending passion & death in
Jerusalem and strikingly after
each “passion prediction” the
disciples never do understand
what Jesus is talking about.
65. First Prediction (8:31-32)
Jesus declares that he must be rejected and
killed, Peter, who just declared Jesus as
Messiah, not understanding fully, takes him
aside and rebuke him.
Jesus turns the rebuke on Peter and begun
teaching that suffering is not only his but his
followers as well: “Whoever would come
after me must take up the cross and follow
me.”
Being a disciple means affliction and pain,
not power and prestige; it means giving up
one’s life in order to gain the world. (8:34-38)
66. Second Prediction (9:2-13; 30-34)
Happend after Jesus transfiguration.
Jesus predicts his coming death and
Mark states that the disciples do not
know what he means (9:30-31)
Afterwards the disciples were arguuing
who is the greatest (9:33-34) and Jesus
tells them that being a disciple means a
life of lowly service rather than grand
eminnence.
67. Final Prediction (10:33-34)
James and John, two of the closest
disciples request position of prominence
when jesus enters his glory.
Jesus tells them that following him
means certain death and that if they
want to be great they must become the
slaves of all.
“For the Son of Man came not to be
served, but to serve, and give his life a
ransom for many (10:45)
68. From this point Mark narrates the
“Passion Narratives”
Jesus enters to Jerusalem (11:1-10)
He enters the Temple and drives the
bussiness there occuring opposition
from the Jewish leaders (11:15-19).
He teaches in the temple again
making conflicts with the leaders
and stirring the crowds to be against
him ( 11:28-12:40)
69. Jesus launches a lengthy discription
of the imminent destruction of the
Temple (13:1-36)
Finally the passion account itself.
- He was annointed by an unknown
woman, the only person who knows
what will happen to Jesus (14:1-9).
- Celebrates the last supper with his
disciples (14:12-26)
70. - Goes to the garden of Gethsemane
to pray that he not be required to
suffer the eminent ordeal (14:26-42)
- Jesus was arrest (14:43-52)
- Trial before the Sanhedrin,
confronting the witnesses who
accused him of opposing the Temple
(14:53-65)
- Peter’s deny him three times as
predicted (14:66-72)
71. Finally Jesus was asked directly by
the high priest concerning his
identity: “Are you the Christ, the Son
of the Blessed One?”
Jesus confesses his identity and
predicts that the “Son of Man”, the
cosmic judge from heaven, will soon
arrive on the clouds of heaven
(14:61-62).
Sanhedrin charges him of blasphemy
and finds him worthy of death.
72. Next morning they delivered him over to
Pilate who tries him on the charge of
claiming to be the King of the Jews (15:1-
15)
Jesus refuses to answer his accuser,
Pilates condemns him to execution for
treason against Rome.
Pilate gave the Jewish crowd an option to
free the insurgent Barabas or Jesus. (15:6-
15)
They prefer Barabbas. Jesus was flogged,
mocked and beaten. They take him off
and crucify him at 9:00 a.m. (15:25)
74. It is clear for Mark’s Gospel that Jesus’
disciples never do come to understand
who he is.
Betrayed to the Jewish leaders by Judas,
one of his followers, denied three times
by his closest disciple Peter and all others
scattered.
Marks wants his Readers to understand
that the disciples were shock when their
hopes concerning Jesus as messiah were
totally dashed. For which of course is
misplaced.
75. So until the very end, when Jesus was
actually crucified, there was nobody in
the Godpel who fully understands this.
In Mark’s narrative may even intimate
that at the end Jesus himslef was in
doubt.
In Gethsemane, he prayed three times
not to undergo his fate which he finally
accepts with yet more uncertainty.
Desert, rejected, publicly humilated,
beaten, spat, flogged, nailed, mocked and
crucified along two criminals.
76. Jesus suffered this entire ordeal in silence,
until the very end, when he cries out in Words
of Scripture: “My God, my God, why have you
forsaken me?” (15:34)
He then utters a loud cry and dies.
Is this a genuine question of the dying Jesus?
Does he truly feel forsaken in the end even by
God? Does he not fully understand the reason
for his death?
Readers may disagree with this, one point
however, there can be no disagreement. Even
though that no one in the Gospel appears to
know the significance os Jesus’ death, the
reader knows.
77. Mark reveals it by narrating two events
that transpire immediately after Jesus
breathes his last: the curtain in the Temple
is torn in half from top to bottom (15:38)
and the Roman centurion confesses Jesus
to be the Son of God (15:39).
The curtain in the Temple is in the area of
the Holy of Holies, which separates the
presence of God from the outside world
was torn in half.
It signifies that God is no longer removed
from his people; his holiness is now
available to all.
78. No longer do his people need to rely on
the Jewish high priest and his sacrifice for
their sins on the Day of Atonement.
The ultimate sacrifice has been made,
voiding the necessity of all other. Jesus,
the Son of God, has “given his life as a
ransom for many” (10:45) People now
have direct access to God, who comes to
them in the death of Jesus.
Another equally significant is Mark’s
citation of the Roman centurion who
precided his crucifixion.
79. This Pagan soldier, seeing Jesus die,
proclaims, “Surely this man was God’s son”
(15:39).
This brings the recognition of Jesus’ true
identity full circle. It was proclaimed at his
baptism at the beginning of the Gospel
(from heaven); it is now proclaimed at his
crucifixion at the end (on earth).
Significantly to be noted is the one who
made the proclamation: A PAGAN
SOLDIER, one who has not been Jesus
follower.
80. Mark points out that the proclamation will
not find fertile soil among Jews, either
those who had known Jesus or those who
had not.
Embraced principally by those outside
Judaism, by Gentile as represented by the
Roman centurion.
Jesus the Son of God, rejected by his own
people but acknowledge by the Gentiles
and it is this confession of the suffering
and death of the Son of God, Mark reveals,
that has brought salvation to the world.
82. A fascinating aspect of Mark’s Gospel is the way
in which he chose to conclude it.
He was buried by a respected leader among the
Jews, Joseph of Arimathea (indicating, perhaps
that not all Jews were bound to reject him
(15:42-47)
Two woman see where he is place and the next
day is the Sabbath.
The early morning after the Sabbath, Mary
Magdalene, Mary the mother of James and
Salome come to provide a more decent burial
and discovers that the stone before the tomb
has been rolled away.
83. Inside the find a young man in a white
robe who tells them that Jesus has risen.
He instruct them to tell the disciples and
Peter that Jesus is going ahead of them in
Galilee and that they have to go there to
see him (16:1-7)
Then the breathtaking conclusion: The
women flee the tomb and tell nobody
anything, “for they were afraid” (16:8)
The ending left readers in time
immemorial shocked and dismayed.
84. Put off by the ending that some
copyist of the Gospel added an
ending of their own, appending
twelve additional verses that
describe some of Jesus’
appearances to his disciples,
though the ending is considered
now as secondary.
Other propose that some copies of
the ending of the Gospel got lost.
85. However, Mark’s ending is
unnecessary.
Mark devoted considerable effort
to demostrating that the disciples
could never understand what Jesus
meant when he talked about dying
and rising again.
They never do understand, to the
very end. Mark’s reader, however,
understand.