Lesson 13 Mark 14:53-72 Jesus Trials and Peter's Denials June 3, 2020
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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. -
What Did Jesus Say About the End Times: Part 1
1 What Did Jesus Say About The End Times: Part 1 Mark 13:1-23 Introduction: 1) Few subjects spark greater interest than the study of eschatology or the “end times.” Christians and non-Christians alike are fascinated by the issue, even if they are skeptical about much of what they hear and read. Unfortunately much of this skepticism is warranted when you consider the spectacularly erroneous predictions of so many pseudo-prophets and prognosticators. 2) No one has swung and missed on the coming of the end more than the Jehovah’s Witnesses whose false predictions currently stands at 9 (1874, 1878, 1881, 1910, 1914, 1918, 1925, 1975, and 1984). In 1988 many evangelical Christians looked rather foolish when they were seduced by Edgar Whisenant’s 88 Reasons Why the Rapture is in 1988. Not to be out done, New Age advocates cite Mayan & Aztec calendars and predict the end will come on December 21, 2012. And, I could continue down this tragic trail for quite some time. 3) Jesus addressed issues related to the end times in what is often called “the Olivet Discourse” since it was delivered on the Mount of Olives overlooking Jerusalem. So important was this teaching that we find it recorded in all 3 synoptic gospels (Matt 24:1-25: 46; Mark 13:1-37; Luke 21:5-36). As we examine these verses we do not find Jesus encouraging us to set dates or identify the Antichrist, False Prophet or the 4 Horsemen of the Apocalypse. Rather, He admonishes us be on guard (v. -
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. -
End Time Chronology from Jesus in the Olivet Discourse (Matthew 24, Mark 13, Luke 21) Shawn Nelson
November 5, 2017 End Time Chronology from Jesus in the Olivet Discourse (Matthew 24, Mark 13, Luke 21) Shawn Nelson (1) How does Matthew 24 fit into our on-going study? The view we’ve been teaching (Premillennialism) says there will be a literal world leader (antichrist) who is able to establish peace treaty in the Middle East between Israel and her neighbors for 7 years (Dan. 9:24-27). In the middle of the 7 years he walks into the temple in Jerusalem, takes away the sacrifices (Dan. 12:11), and declares himself to be God (Dan. 9:27; 11:31; Matt. 24:15; Mark 13:14; 2 Thess. 2:3-4). He forces everybody to worship him (2 Thess. 2:4; Rev. 13:15) and requires them to have a mark in order to buy or sell anything anywhere in the world (Rev. 13:16). Matthew 24 helps us see that Jesus’ taught the above scenario too. Jesus mentions all of the following: the existence of the nation of Israel, the temple in Jerusalem, the antichrist, tribulation, the second coming (and possibly rapture). The Temple to Be Destroyed 24 Then Jesus went out and departed from the temple, and His disciples came up to show Him the buildings of the temple. 2 And Jesus said to them, “Do you not see all these things? [the Jerusalem temple] Assuredly, I say to you, not one stone shall be left here upon another, that shall not be thrown down.” The Disciples’ Two Questions 3 Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things be? [temple being destroyed] And what will be the sign of Your coming, and of the end of the age?” The Tribulation 4 And Jesus answered and said to them: “Take heed that no one deceives you. -
The Gospel of Mark
Bold Declaration by an Insider The Gospel of Mark “The beginning of the gospel of Jesus Christ, the Son of God” Mark 1:1 “…it might be called a ‘witness document,’ something like a tract that someone would hand out…” R C Sproul “For the Son of Man came…to give his life as a ransom for many.” 10:45 Identity: Mission: Why did he come? Who is Jesus? Who do you say Jesus is? Call: How should we respond? Come and die…and live 8:34-38 “repent and believe” 1:15 18 Miracles 3 Miracles Act One: Galilee Act Two: On the Way to Jerusalem/The Cross Act Three: Jerusalem/The Cross (Mark 1:1 – 8:21) (Mark 8:22 – 10:52) (Mark 11:1 – 16:8) Five Blocks of Evidence Healing Summary of Mark Power and Authority: Healing Blind Man in Identity 8:27- 30 Blind In Mark: • To teach • Over death Two Stages Mission 8:31-33 Bartimaeus Jesus’ Throne is the Cross • Over sickness • To forgive sin 8:34-38 It does not end here… • Over nature (8:22-26) Call (10:46-52) AD 29 Mid-April, 32 AD to March 29 33 AD April 3 33 AD (Summer or Autumn) Mid-Sept, 32 AD (Sunday) (Friday) (2 ½ to 3 Years) (6 to 12 Months) (Last Week) Approximately 3 ½ Years of Public Ministry Sin: rebellion; a problem of the heart. 7:14-23 (Rom 3: 9-20; 23) Wrath: God’s anger at sin. 9:42-50 (Rom 2:8; Eph 2:3) Grace: undeserved favor. -
Welcome to Shadyside Presbyterian Church
Welcome to Shadyside Presbyterian Church We are grateful for your presence and invite you to participate in the worship, study, fellowship, and service of this congregation. If you are a guest with us this morning, our ushers are available to assist you. Following worship, we invite those who are new to the church to join us under the ficus tree in the Sharp Atrium, where New Member Committee representatives will greet you and answer any questions you may have. Nursery care is available for infants through three-year-olds during worship. Pagers are available. A cry room with an audio broadcast of worship is available downstairs in the Marks Room. Children in Worship – At 11:00 a.m., families with two- and three-year-olds are welcome to report directly to the Nursery. Four-year-olds through second-graders attend worship and may exit with their teachers before the sermon to participate in children’s chapel worship and Christian education. (If you are a first-time guest, please accompany your child to the Chapel before returning to the Sanctuary.) Parents should meet their children in the Christian education classrooms after worship. On the first Sunday of the month, first- and second-graders stay in worship through the entire service for Communion. A bulletin insert designed for children is available in the Narthex. A video broadcast of worship is available in the Craig Room, accessible through the Narthex at the back of the Sanctuary. Flower Ministry – After worship, members of the Board of Deacons’ Flower Ministry divide the chancel flowers into bouquets to be distributed to individuals who are celebrating joyous occasions and to those who could use some cheer. -
1 Gospel of John
1 Gospel of John - 2 1:19-51 Introduction - Abrupt shift from the theology of 1:1-18 into an action sequence. - 1:19-12:50 is Book of Signs o Ends with Jewish nation rejection of Jesus – 12:36b-37 - Two primary sections o Initiation into beginning of Jesus’ ministry (witness of John Baptist) Declarations of his identity • Forerunner v. 23 • Lamb of God v. 29 • Son of God v. 34,49 • Rabbi v. 38,49 • Messiah/Christ v. 41 • King of Israel v. 49 • Son of Man v. 51 o Calling of the first disciples - Trial Motif o World is put on trial…to prove Jesus’ innocence and world’s guilt Parade of witnesses before the readers John the Baptist and first disciples Along with multiple OT reference to prove he is the Christ 1. THE WITNESS OF JOHN THE BAPTIST 1:19-28 v. 19 – Jews sent priests/Levites – “Jews” used 68x in John…66 are negative in reference to Jewish leaders. John’s shorthand for ‘rejection of Jesus by Jewish leaders.’ v. 20 – not the Christ – Messiah (Hebrew)/Christ (Greek) means ‘anointed.’ - OT expectations – lead/teach/save Israel o Davidic King/Savior – 2 Samuel 7:5-16; Psalm 110:1-4; Isaiah 9:6-7 - Elijah – never died (2 Kings 2:11) – expected to return in end times o Malachi 4:5 to ‘restore all things’ Matthew 11:12-15 (Jesus clarifies what he knows, but John does not) Matthew 17:9-13 Luke 1:17 o John the Baptist even resembled description of Elijah in rough lifestyle Matthew 3:4 // 2 Kings 1:8 2 - The Prophet – reference to Moses in Deuteronomy 18:15-18 o Referenced in Acts 3:22; 7:37 o Highly expected in Jesus’ day / assumed another forerunner to Messiah John 6:14; 7:40-44 o Though John was a prophet, he was not THE prophet. -
Reading the Gospels for Lent
Reading the Gospels for Lent 2/26 John 1:1-14; Luke 1 Birth of John the Baptist 2/27 Matthew 1; Luke 2:1-38 Jesus’ birth 2/28 Matthew 2; Luke 2:39-52 Epiphany 2/29 Matthew 3:1-12; Mark 1:1-12; Luke 3:1-20; John 1:15-28 John the Baptist 3/2 Matthew 3:13-4:11; Mark 1:9-13; Luke 3:20-4:13; John 1:29-34 Baptism & Temptation 3/3 Matthew 4:12-25; Mark 1:14-45; Luke 4:14-5:16; John 1:35-51 Calling Disciples 3/4 John chapters 2-4 First miracles 3/5 Matthew 9:1-17; Mark 2:1-22; Luke 5:17-39; John 5 Dining with tax collectors 3/6 Matthew 12:1-21; Mark 2:23-3:19; Luke 6:1-19 Healing on the Sabbath 3/7 Matthew chapters 5-7; Luke 6:20-49 7 11:1-13 Sermon on the Mount 3/9 Matthew 8:1-13; & chapter 11; Luke chapter 7 Healing centurion’s servant 3/10 Matthew 13; Luke 8:1-12; Mark 4:1-34 Kingdom parables 3/11 Matthew 8:15-34 & 9:18-26; Mark 4:35-5:43; Luke 8:22-56 Calming sea; Legion; Jairus 3/12 Matthew 9:27-10:42; Mark 6:1-13; Luke 9:1-6 Sending out the Twelve 3/13 Matthew 14; Mark 6:14-56; Luke 9:7-17; John 6:1-24 Feeding 5000 3/14 John 6:25-71 3/16 Matthew 15 & Mark 7 Canaanite woman 3/17 Matthew 16; Mark 8; Luke 9:18-27 “Who do people say I am?” 3/18 Matthew 17; Mark 9:1-23; Luke 9:28-45 Transfiguration 3/19 Matthew 18; Mark 9:33-50 Luke 9:46-10:54 Who is the greatest? 3/20 John chapters 7 & 8 Jesus teaches in Jerusalem 3/21 John chapters 9 & 10 Good Shepherd 3/23 Luke chapters 12 & 13 3/24 Luke chapters 14 & 15 3/25 Luke 16:1-17:10 3/26 John 11 & Luke 17:11-18:14 3/27 Matthew 19:1-20:16; Mark 10:1-31; Luke 18:15-30 Divorce & other teachings 3/28 -
11/19/95 John 2 John the Baptist Has Been Imprisoned and Jesus Is In
2 11/19/95 2) Cana is nine miles north of Nazareth, distinct from the one in Syria and it's name John 2 means "reed". 3) The mother of Jesus was there already, John the Baptist has been imprisoned and Jesus is in probably indicating that she was involved Galilee and He is found in Cana Galilee where there is and even knew the family. a wedding going on. 2:2 The Lord and His disciple were invited. 1) The number of disciples is either 5 or 6 if This is the first selected sign of John to give evidence James is included from chapter ones record. that Jesus is the Son of God in order that people may 2) the weddings lasted one week or two. have eternal life by believing in Him. 3) The groom would lead the procession to the brides house along with his friends and 2:1-12 The wedding feast at Cana.(Unique of then to his house for the feast. John) * Remember that John the Baptist had already been imprisoned and Jesus has 2:1 The 3rd day significant is pointed out by began His ministry at this point. John in relation to the previous sequential 4) God uses marriage and marriage feasts day and most likely it marks the end of the throughout Scripture to indicate our feast. relationship to him in both the Old 1) Some see a reference to the restoration of Testament and the New Testament. Matt. Israel in Hosea. Hos. 6:1-3 22;2; Mk. 2:19-20; Lk. -
Mark 14:1-11 a Sacrifice of Extravagant Love
1 A Sacrifice Of Extravagant Love Mark 14:1-11 Introduction: 1) Let me ask you a question that I hope you will be brutally honest in answering: “have you in your life as a follower of King Jesus ever made a sacrifice of extravagant love?” Can you recall a time when you did something that really cost you? You actually went without something you really wanted because of a sacrifice of extravagant love for Jesus? I believe I did. Once. Yes, to my shame, once. 2) The sad fact is we are good at giving Jesus our leftovers and hand-me-downs. I served a church once that’s student building was filled with old, worn, ratty couches. Sweet folks in our church had bought new couches for their homes and so they donated their old, worn couches to the church and in the process got a tax break and felt good that they had done something noble. But, had they really? In the spirit of full discourse, I must confess one of the couches in the youth center had been given by me. It was no longer worthy of being in my house but it was good enough for Jesus. 3) In Mark 14:1-11 we seek something all together different, something truly remarkable, an indisputable sacrifice of extravagant love by a woman Mark allows to remain anonymous. And we also see the tale of 2 lives that could not stand in greater contrast when it comes to true and unreserved devotion to our Lord: an 2 unnamed woman who gave her very best and a man named Judas who betrayed the Son of God. -
SCRIPTURES for SUNDAY 2.18.2018 Today’S Scripture Is Filled with Contrasts and Paradoxes
SCRIPTURES FOR SUNDAY 2.18.2018 Today’s scripture is filled with contrasts and paradoxes. Jesus is the word, from the beginning, in whom is life. Yet here we see that the life he gives to Lazarus, raising him from John 11:1-45 the dead, is the very thing that leads to his death. This story New Revised Standard Version (NRSV) is followed by John 11:45-54 which concludes with the narrative explanation “So from that day on [the ruling 1 council of the chief priests and the Pharisees] planned to put Now a certain man was ill, Lazarus of Bethany, the Jesus to death.” village of Mary and her sister Martha. 2 Mary was the one who anointed the Lord with perfume and All of the miraculous signs of Jesus point to who he is and I am wiped his feet with her hair; her brother Lazarus was what he has come to give humanity (and are followed by the 3 statements in John’s gospel). None of them are more ill. So the sisters sent a message to Jesus, “Lord, he 4 closely related to the reality of resurrection life through his whom you love is ill.” But when Jesus heard it, he resurrection than this story of Lazarus rising from the dead. said, “This illness does not lead to death; rather it is Bethany for God’s glory, so that the Son of God may be : Today the town of Bethany, just east of Jerusalem, glorified through it.” 5 Accordingly, though Jesus loved 6 Maryis called “El ‘Azariyeh” and her sister– a Marthaname derived from “Lazarus”. -
The Promise We Cannot Keep Mark 14:1-15:39
The Promise We Cannot Keep Mark 14:1-15:39 “Even though all become deserters, I will not.” Having spent the season of Lent ringing the changes on the promises God made to us through Noah, Abraham, Moses, David and Jeremiah, promises God kept in Jesus Christ, now we leave the season of Lent and enter Holy Week, the week when God calls our bluff in this “on again, off again” relationship that was originated by the God who chose not to be God without us. This is Passion Sunday, when the church remembers the entire last week of Jesus’ life in one hour. We do this because the next time most Christians show up is on Easter and, without the back story, our alleluias will be meaningless. The part of the Passion sung by the choir this morning begins on the evening of the first day of Passover, when the lamb is sacrificed to mark God’s deliverance of the Israelites from slavery in Egypt, the same God who is about to deliver humankind from the thrall of death. During supper with his disciples, Jesus announces that one among them will betray him. The new is devastating enough; but then, on the way to the place called Gethsemane where he will pray, he tells the remaining eleven that they will all become deserters. In response, Peter says, “Even though all become deserters, I will not.” It is the promise we cannot keep. We have known this about ourselves from the beginning in another garden. In that garden, the promise of note is the serpent’s.