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The Naked Runaway and the Enrobed Reporter of Mark 14 and 16: What Is the Author Doing with What He Is Saying?
JETS 54.3 (September 2011) 527–45 THE NAKED RUNAWAY AND THE ENROBED REPORTER OF MARK 14 AND 16: WHAT IS THE AUTHOR DOING WITH WHAT HE IS SAYING? !"#!$!% &'#'()**!* There is no question that Mark 14:51–52 is a major crux of Mark’s Gos- pel—the account of a “young man” +eeing naked from the scene as Jesus was arrested. 1 These verses are “a total enigma,” concluded Morna Hooker. A “bizarre episode,” said Eugene Boring. Francis Moloney called it a “strange passage.” “Confusing” and “unclear,” labeled Robert Stein. “[M]akes no sense as an actual incident,” claimed Robin Scroggs and Kent Gro,. “Whimsical,” declared John Knox. 2 This degree of interpretive chaos has resulted in an inordinate amount of speculation, inversely proportional to the evangelist’s reticence, as many a scholar and preacher has exercised upon this crux his or her own expository creativity. The reason for these hermeneutical acrobat- ics is obvious: if 14:51–52 is erased from the account—which apparently is what Matthew and Luke did in their respective Gospels (Matt 26:56–57; Luke 22:54)—what is left actually makes for a seamless reading of a coherent story. 3 But, as far as scholarship can tell us, those two verses remain in the canonical version and -nal form of the Gospel of Mark; and so, preachers have to make some sense of this perplexing text situated in this locus in Mark’s passion. Hence, the proliferation of explanations, particularly dealing with the identity of the “young man” (νεανίσκος) in 14:51–52, who “appears out of nowhere at the wrong place in the story, at the wrong place in the text, like a clown at a funeral, this τις [a certain] young man, this unnamed literary follower following the departure of all followers.” 4 Howard Jackson concludes that, “freed of the shackles of narrative coherence and contextual integrity, many * Abraham Kuruvilla is associate professor of pastoral ministries at Dallas Theological Seminary, 3909 Swiss Ave., Dallas, TX 75204. -
Mark 5:1-43) O Read out Loud As a Group, 5 Verses Per Person
RCC LIFE GROUP DISCUSSION (STUDENT) MARK CHAPTER 5 Discussion Starter o “It is true that God may have called you to be exactly where you are. But, it is absolutely vital to grasp that he didn’t call you there so you could settle in and live your life in comfort and superficial peace.” From Francis Chan’s book “Forgotten God” ▪ What do you think this quote means in your own words? ▪ Do you agree or disagree with this quote? Why? Opening Prayer o Ask if someone wants to volunteer before leading the prayer Tell the Story Read the Story (Mark 5:1-43) o Read out loud as a group, 5 verses per person. Let everyone know they can opt out if they would like. Breaking it Down o All questions should be utilized as appropriate based upon group dynamics to facilitate both understanding and discussion. Don’t feel tied to the questions and don’t feel like you have to get through every question. Follow the Spirit’s lead! All questions are a matter of perspective in some way BUT there are specific questions that this is truer of and these questions have been indicated to be perspective/opinion questions. Mark 5:1-8 o What is the recorded timing of Jesus’ encountering the man with the unclean spirit and why is this significant? 1 o How would you characterize Jesus’ interaction with this man with unclean spirit? Would have anything about this scene made you afraid, uncomfortable, or unsafe? o How powerful was this unclean spirit and how do you know? Mark 5:9-15 o Of all the questions that Jesus could have asked this unclean Spirit, why do you think -
Cruciformed ! Mark's Story of Jesus and His Disciples
CRUCIFORMED ! MARK’S STORY OF JESUS AND HIS DISCIPLES A literary study of the narrative of Mark’s Gospel with insights and conversation starters in twenty sessions A resource for the Book of Faith initiative within the Evangelical Lutheran Church in America THE REV. DR. MARK I. WEGENER RICHFIELD, MINNESOTA [email protected] Copyright © 2015 This page is intentionally left blank so you can photocopy the pages back-to- back without losing the sequence. CRUCIFORMED ! MARK’S STORY OF JESUS AND HIS DISCIPLES From all inductions, the gospel according to Mark is the first to call the story of Jesus a St. Mark is the earliest of the four gospels in “gospel.” At that time “gospel” or “evangel” the New Testament. Most likely it was written was almost a technical term for an official around 70 CE, shortly before or after the announcement that a new emperor was arriv- Roman armies captured Jerusalem and de- ing, or that a city or territory was to receive stroyed the temple. special treatment, such as a reduction in taxes. Of course, no one knows exactly who wrote Perhaps the political connotation of “gospel” this document. Traditionally the name of is why the accounts of Matthew, Luke and John Mark, a companion of both the apostles John do not explicitly refer to themselves as Paul and Peter, has been associated with it. “gospels.” But the evidence that this person is the actual author is slim at a best. Third, Mark provided the pattern which was later used by the authors of Matthew and And exactly where it was written and for Luke. -
Sermon Notes a Different Kind of Religion
Bringing it Home A Different Kind of Religion 1. Pastor Jeremiah said, “The legalists of [our day] have determined that being a October 14, 2012 Dr. David Jeremiah Christian is like going to a funeral.” How might your life feel this way? What Mark 2:13-22 might be keeping you from the joy of Jesus? What new tradition, or practice, could help you reconnect with Jesus in a fresh, new way? Sermon Notes I. Jesus did not come for saints, but for sinners. - Mark 2:13-17 A. The calling of Levi - Mark 2:14 B. The celebration in Levi’s home - Mark 2:15 2. Look back at question #5. You might be one of the three kinds of people C. The criticism by the Scribes and Pharisees - Mark 2:16 listed, right now. Which kind are you and what is keeping you from coming to Jesus to experience the joy that He promises? D. The conclusion of Jesus - Mark 2:17 II. Jesus did not come for sadness, but for gladness. - Mark 2:18-20; John 15:11 III. Jesus did not come for reformation, but for regeneration. - Matthew 2:21-22 A. Christianity is not something new added to something old. - Mark 2:21 B. Christianity is something new replacing something old. - Mark 2:22; Acts 4:12 www.shadowmountain.org/smallgroups 2100 Greenfield Drive, El Cajon, CA 92019, 619.440.1802 © Copyright 2012 by Shadow Mountain Ministries Small Group Questions 3. And yet, “… joyful celebration should be the normal experience of those who Getting Started follow Christ.” Read the following scriptures and discuss the truth of God’s 1. -
The Gospel of Mark
The Gospel of Mark A Living Word Independent Bible Study The Gospel of Mark Part 6 Mark 2:23-3:6 A Living Word Independent Bible Study We’ve now seen Jesus facing conflict over: Forgiving the paralytic’s sins REVIEW Eating with the wrong people Not fasting of In this lesson, we will see two new stories about conflict, both Mar k 1:1-2:22 related to the observance of the Sabbath. We have also seen the way this conflict is escalating: in 2:7, Jesus’ opponents simply questioned him in their hearts in 2:15, Jesus’ opponents asked the disciples about their behavior In this lesson, we will see Jesus’ opponents question Jesus himself for the first time, and then, we will see Jesus’ opponents laying in wait for him, and then plotting how they might kill him. “Sabbath” Mark 2:23 ( NIV) The Sabbath was instituted by God. It is part of Creation week: One Sabbath Jesus was Genesis 2:2-4 – “By the seventh day God had finished the work he had going through the grain- been doing; so on the seventh day he rested from all his work. Then God blessed the seventh day and made it holy, because on it he rested from all the work of creating fields and as his disciples that he had done.” (NIV) walked along, they began It is set within the Ten Commandments: to pick some heads of Exodus 20:8-10 – “Remember the Sabbath day by keeping it holy, Six days grain. you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God. -
"She Departed to Her House": Another Aspect of the Syrophoenician Mother's Faith in Mark 7:24-30 Matthew L
Luther Seminary Digital Commons @ Luther Seminary Faculty Publications Faculty & Staff choS larship Winter 2006 "She Departed to Her House": Another Aspect of the Syrophoenician Mother's Faith in Mark 7:24-30 Matthew L. Skinner Luther Seminary, [email protected] Follow this and additional works at: http://digitalcommons.luthersem.edu/faculty_articles Part of the Biblical Studies Commons Recommended Citation Skinner, Matthew L., ""She Departed to Her House": Another Aspect of the Syrophoenician Mother's Faith in Mark 7:24-30" (2006). Faculty Publications. 193. http://digitalcommons.luthersem.edu/faculty_articles/193 Published Citation Skinner, Matthew L. “‘She Departed to Her House’: Another Dimension of the Syrophoenician Mother’s Faith in Mark 7:24-30.” Word & World 26, no. 1 (2006): 14–21. This Article is brought to you for free and open access by the Faculty & Staff choS larship at Digital Commons @ Luther Seminary. It has been accepted for inclusion in Faculty Publications by an authorized administrator of Digital Commons @ Luther Seminary. For more information, please contact [email protected]. Word & World Volume 26, Number 1 Winter 2006 “She departed to her house”: Another Dimension of the Syrophoenician Mother’s Faith in Mark 7:24–30 MATTHEW L. SKINNER ome of the most memorable scenes in the Gospel according to Mark provide snapshots of characters displaying exemplary faith. Distinguishing themselves from a “faithless generation” (9:19), these people speak words and perform actions that explicitly mark them as people of faith: a paralyzed man’s associates (2:5), a long-suffering woman (5:34), Jairus (5:36), the father of a spirit-possessed boy (9:23–24), and Bartimaeus (10:52). -
Transformed to Transform Mark 5:1-20
8/23/2016 Transformed to Transform Mark 5:1-20 Mark 5:1-13 They came to the other side of the sea, to the country of the Gerasenes. 2 And when Jesus had stepped out of the boat, immediately there met him out of the tombs a man with an unclean spirit. 3 He lived among the tombs. And no one could bind him anymore, not even with a chain, 4 for he had often been bound with shackles and chains, but he wrenched the chains apart, and he broke the shackles in pieces. No one had the strength to subdue him. 5 Night and day among the tombs and on the mountains he was always crying out and cutting himself with stones. 1 8/23/2016 Mark 5:1-13 6 And when he saw Jesus from afar, he ran and fell down before him. 7 And crying out with a loud voice, he said, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.” 8 For he was saying to him, “Come out of the man, you unclean spirit!” 9 And Jesus asked him, “What is your name?” He replied, “My name is Legion, for we are many.” 10 And he begged him earnestly not to send them out of the country. Mark 5:1-13 11 Now a great herd of pigs was feeding there on the hillside, 12 and they begged him, saying, “Send us to the pigs; let us enter them.” 13 So he gave them permission. -
"Blasphemy"? Jesus Before Caiaphas in Mark 14:61-64
CHAPTER ELEVEN IN WHAT SENSE "BLASPHEMY"? JESUS BEFORE CAIAPHAS IN MARK 14:61-64 Jesus' response to the question of Caiaphas, in which he affirms that he is "the Christ the Son of the Blessed," whom Caiaphas and company "will see" as "Son of Man seated at the right hand of Power and coming with the clouds of heaven" (Mark 14:61-62), provokes the cry of "blasphemy!" (Mark 14:64). Many scholars have wondered why, and for good reason. Claiming to be Israel's Messiah was not considered blasphemous.! Although disparaging them as impostors and opportun ists, Josephus never accused any of the many would-be kings and deliverers of first-century Israel as blasphemers. Perhaps a more telling example comes from rabbinic tradition. Rabbi Aqiba's procla mation of Simon ben Kosiba as Messiah was met with skepticism, but not with cries of blasphemy (cf. y. Ta'an. 4.5; b. Sanh. 93b.) Even W. L. Lane (The Gospel of Mark [NIC; Grand Rapids: Eerdmans, 1974] 536) argues that "anyone who [was in prison and deserted by his followers, but nevertheless still] proclaimed himself to be the Messiah could not fail to be a blasphemer who dared to make a mockery of the promises given by God to his people." This is no more than an assumption. There is no evidence that a claim to be Messiah, under any circumstances, was considered blasphemous (pace J. C. O'Neill, "The Silence of Jesus," NTS 15 [1969] 153-67; idem, "The Charge of Blasphemy at Jesus' Trial before the Sanhedrin," in E. -
Five Impulses of the Joseph Smith Translation of Mark and Their Mplici Ations for LDS Hermeneutics Julie M
Studies in the Bible and Antiquity Volume 7 Article 2 1-1-2015 Five Impulses of the Joseph Smith Translation of Mark and Their mplicI ations for LDS Hermeneutics Julie M. Smith Follow this and additional works at: https://scholarsarchive.byu.edu/sba BYU ScholarsArchive Citation Smith, Julie M. (2015) "Five Impulses of the Joseph Smith Translation of Mark and Their mpI lications for LDS Hermeneutics," Studies in the Bible and Antiquity: Vol. 7 , Article 2. Available at: https://scholarsarchive.byu.edu/sba/vol7/iss1/2 This Article is brought to you for free and open access by the All Journals at BYU ScholarsArchive. It has been accepted for inclusion in Studies in the Bible and Antiquity by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Five Impulses of the Joseph Smith Translation of Mark and Their Implications for LDS Hermeneutics Julie M. Smith When Joseph Smith produced a new translation of the Bible, he did not work from ancient texts but rather claimed inspiration as his source. The result of his efforts is now known as the Joseph Smith Translation (JST).1 Only about one-third of the verses that the JST changed are included in the LDS edition of the King James Version (KJV);2 Robert J. Matthews describes the criteria used to determine what was included: “It was anything that was doctrinal, anything that was necessary in the Old Testament to help us understand the New Testament, anything that bore witness of Christ, anything that bore witness of the Restoration. -
Holy Week and Easter
Small Group Guide #2-30 (Extended) ⧫ Mark 11:1-11; 15:16-39; 16:1-8 ⧫ April 5, 2020 Holy Week and Easter God’s Triumph Note for leaders about this extended guide: The Point: As many small groups do not meet on Easter Sunday, this guide is designed to be used flexibly. We can celebrate Jesus, the crucified and risen If you do meet both Palm Sunday and Easter, king. The crowds shouted, “Blessed is the coming there are enough components, and the kingdom of our ancestor David,” as they components are slightly more involved, so they approached Jerusalem with Jesus. David was a will easily extend over two weeks. When relevant, mighty warrior and they surely expected God’s the stories have been split into two sections, triumph to include military victory. Instead God’s should you wish to use this guide over two weeks. triumph would look very different, being accomplished with sacrifice, suffering, death on the cross, and resurrection on Easter. About the Story The people of Israel had been waiting for a messiah. The specific understanding of what that messiah would do or who they would be had changed throughout the history of Israel, but the prophecies of Zechariah, Daniel and others were still ringing in people’s hearts. With Jesus’ entry into Jerusalem, the momentum of the narrative moves us towards Jesus’ trial and death. Jesus was preparing his followers for a new thing when it came to God’s kingdom. Jesus made it clear he was the Messiah—but maybe not in the way they wanted him to be. -
Mark 14:1-11 We're Continuing Our Study Through Mark's Gospel. We've
Wasteful or Beautiful? Mark 14:1-11 We’re continuing our study through Mark’s Gospel. We’ve been looking at this all-important question, “Who is this Jesus?” If you’re here and you’re not a Christian, we’re really glad you’re here. You’re always welcome here. And I can think of no better study for you to be in than this one! We believe that Jesus Himself is the main argument for why you should become a Christian. Pray Who are some good role models for young ladies? We have three girls, so it’s especially important question for us (ages 12-15). And we have many young ladies in this church. I read a parenting article that listed the best 7 female role models today: 1. Jennifer Lawrence 2. Hillary Clinton 3. Miranda Cosgrove 4. Ellen DeGeneres 5. Oprah Winfrey 6. Emma Watson 7. Abby Douglas These are popular ladies in American culture. They’re popular because of their power, their influence, their physical beauty, and/or their ability to perform/act. You can read other articles with different pop icons, and you will find similar qualities exalted. What comes to your mind when you hear these answers? Well, I have no desire to put down these ladies, or any other lady in American culture that appears on such lists. My reaction is this: Most American young girls know these ladies. But most American girls don’t know the ladies in Mark’s Gospel, and that’s a tragedy. Once again in Mark’s Gospel, it’s an amazing lady that gives us a pattern to follow. -
Follow Me" (Mark 2:14
LECTURE FOR THE SERBIAN ORTHODOX CLERGY BY HIS EMINENCE ARCHBISHOP DEMETRIOS OF AMERICA AT THE 21st CHURCH ASSEMBLY—SABOR of the Serbian Orthodox Church in North and South America Follow Me (Mark 2:14): Discipleship and Servant Leadership1 St. Steven’s Serbian Orthodox Cathedral Alhambra, California August 4, 2014 To be with and to address the venerable Serbian Orthodox Clergy on the occasion of the 21st Church Assembly constitutes a great honor and a particular joy for me. This blessed occasion is further emphasized by the fact of the impressive and inspiring theme of the Assembly: Servant Leadership. Servant Leadership is a theme exceedingly rich spiritually, which offers multiple aspects for study and contemplation. Among them there is the idea of discipleship as an indispensible component of a real Servant Leadership. So let me today deal with the specific idea of discipleship and preset some fundamental comments on it, keeping always in mind its connection with Servant Leadership. As we know, discipleship is a fundamental concept constantly recurring in the Gospels. A study of the idea of the discipleship in the New Testament could therefore be a fruitful endeavor. Since, however, there are obvious limitations in terms of space, there are also, by necessity, limitations in terms of the biblical texts which will be examined. Today, we will focus on the Gospel of Mark. The selection is neither accidental nor arbitrary. In 1 This lecture is an edited version of a previously published text by the same author. 1 the Gospel of Mark we encounter one of the most rich and profound New Testament sources for a substantive discussion on discipleship.