The Jeremiah Model for Jesus in the Temple
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The Gospel of Mark
The Gospel of Mark A Living Word Independent Bible Study The Gospel of Mark Part 7 Mar k 3:7-19 A Living Word Independent Bible Study Mark 2:1 through 3:6 forms a very clear “subsection” of Mark’s Gospel. REVIEW We’ve now seen Jesus healing, exorcising demons, even forgiving of sins. Mar k 1:1-3:6 We have also seen escalating conflict over forgiving sins, associating with the wrong people, not fasting, and being perceived as disrespectful of the Sabbath. All of this has resulted in Jesus’ opponents beginning to plot to kill him. Beginning in 3:7, there is a clear shift in tone from the controversy narratives that precede it. The section from 3:7 through 3:12, while advancing the story, also summarizes what Jesus has been doing up to now. There are no specific stories in this section, only generalities. “his disciples” This includes ALL followers of Jesus – soon, we will see Mark 3:7 ( NIV) some of these followers designated “apostles”, from among the MANY “disciples”. Jesus withdrew with his disciples to the lake, “to the lake” and a large crowd from We are starting to see that this is a very frequent place for Galilee followed. Jesus to visit! He went there in 1:16 and 2:13 previously. “large crowd from Galilee followed” Just as in 1:37; 1:45; and 2:13! This will continue to be the case going forward! “When they heard” News is spreading even more widely, by word of mouth. Mark 3:8 ( NIV) “from Judea, …” When they heard all he Six areas are listed where people came from to see Jesus. -
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. -
The Prophet Jeremiah As Theological Symbol in the Book of Jeremiah╊
Scholars Crossing LBTS Faculty Publications and Presentations 11-2010 The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah” Gary E. Yates Liberty Baptist Theological Seminary, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Ethics in Religion Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Yates, Gary E., "The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah”" (2010). LBTS Faculty Publications and Presentations. 372. https://digitalcommons.liberty.edu/lts_fac_pubs/372 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. ETS, Atlanta 2010 “The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah” Gary E. Yates, Ph.D. Introduction Timothy Polk has noted, “Nothing distinguishes the book of Jeremiah from earlier works of prophecy quite so much as the attention it devotes to the person of the prophet and the prominence it accords the prophetic ‘I’, and few things receive more scholarly comment.”1 More than simply providing a biographical or psychological portrait of the prophet, the book presents Jeremiah as a theological symbol who embodies in his person the word of Yahweh and the office of prophet. 2 In fact, the figure of Jeremiah is so central that a theology of the book of Jeremiah “cannot be formulated without taking into account the person of the prophet, as the book presents him.”3 The purpose of this study is to explore how Jeremiah the person functions as a theological symbol and what these motifs contribute to the overall theology of the book of Jeremiah. -
It Is Difficult to Speak About Jeremiah Without Comparing Him to Isaiah. It
751 It is diffi cult to speak about Jeremiah without comparing him to Isaiah. It might be wrong to center everything on the differences between their reactions to God’s call, namely, Isaiah’s enthusiasm (Is 6:8) as opposed to Jeremiah’s fear (Jer 1:6). It might have been only a question of their different temperaments. Their respec- tive vocation and mission should be complementary, both in terms of what refers to their lives and writings and to the infl uence that both of them were going to exercise among believers. Isaiah is the prophecy while Jeremiah is the prophet. The two faces of prophet- ism complement each other and they are both equally necessary to reorient history. Isaiah represents the message to which people will always need to refer in order to reaffi rm their faith. Jeremiah is the ever present example of the suffering of human beings when God bursts into their lives. There is no room, therefore, for a sentimental view of a young, peaceful and defenseless Jeremiah who suffered in silence from the wickedness of his persecu- tors. There were hints of violence in the prophet (11:20-23). In spite of the fact that he passed into history because of his own sufferings, Jeremiah was not always the victim of the calamities that he had announced. In his fi rst announcement, Jeremiah said that God had given him authority to uproot and to destroy, to build and to plant, specifying that the mission that had been entrusted to him encompassed not only his small country but “the nations.” The magnitude to such a task assigned to a man without credentials might surprise us; yet it is where the fi nger of God does appear. -
GCE Religious Studies
GCE CCEA GCE AS Exemplifying Examination Performance Religious Studies AS 3: An Introduction to Themes in the Old Testament This is an exemplification of candidates’ performance in GCE AS examinations (Summer 2017) to support the teaching and learning of the Religious Studies specification. Permission to reproduce all copyright material has been applied for. In some cases, efforts to contact copyright holders may have been unsuccessful and CCEA will be happy to rectify any omissions of acknowledgement in future if notified. EXEMPLIFYING EXAMINATION PERFORMANCE GCE Religious Studies Introduction These materials illustrate aspects of performance from the 2017 summer AS examination series of CCEA’s revised GCE Specification in 2016. Students’ grade A responses are reproduced verbatim and are accompanied by commentaries written by senior examiners. The commentaries draw attention to the strengths of the students’ responses and indicate, where appropriate, deficiencies and how improvements could be made. It is intended that the materials should provide a benchmark of candidate performance and help teachers and students to raise standards. For further details of our support package, please visit our website at www.ccea.org.uk Best wishes Education Manager, Religious Studies Email: [email protected] Telephone: 028 9026 1200 ext. 2105 GCE: AS Religious Studies SRE31: An Introduction to Themes in the Old Testament Grade: A Exemplar 1 CCEA EXEMPLIFYING EXAMINATION PERFORMANCE Section A Answer one question from Section A. Q1a Examine the significance of Isaiah’s call and his criticisms of Judah. [25] Student’s response Isaiah was called to be a true prophet by Yahueh and remind the people that they needed to change their sinful ways and make a return to the mosaic covenant. -
Matthew 23:1-39
CONNECT THE THOUGHTS Dethroning Religious Idols- Matthew 23:1-39 In chapter 23, Jesus' repartition of "Woe to you" creates an interesting contrast to the "Blessed are" persons described in chapter 5 of the Sermon on the Mount, which addresses many of the same subjects. Prophets in the Jewish tradition characteristically announced the judgment of the covenant god upon his rebellious people, and (sometimes) announced also the inauguration of a new movement, a time when Israel’s god would again act graciously for his people. Part of Jesus’ prophetic persona was that he did both. The 'pronouncement of woe' is a prophetic style of communication that was used by several of the Old Testament prophets. A good example of this is found in Habakkuk 2 where the Lord speaking through the prophet pronounces 5 woes against the Babylonians, then ends the chapter with, "The Lord is in his holy temple; let all the earth be silent before him." This foretell the destruction of the Babylonians, and Israel's return from captivity to Jerusalem to rebuild the Temple where in the Lord will reside. However as you will see here in Matthew 23, after Jesus pronounces woes upon the religious leaders and Jerusalem itself, He say, "Your house will be left to you desolate." Making idols of your leaders (vv 1-12) Then Jesus said to the crowds and to his disciples: 2 “The teachers of the law and the Pharisees sit in Moses’ seat. 3 So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach. -
Mark Series: Jesus Prays Alone – Mark 1:35-39 This Morning We’Re Continuing with Mark, Focusing on Mark 1:35-39, Where Jesus Goes to a Solitary Place to Pray
Mark Series: Jesus prays alone – Mark 1:35-39 This morning we’re continuing with Mark, focusing on Mark 1:35-39, where Jesus goes to a solitary place to pray. This is still in the early days of Jesus’ ministry. We’ve heard in the last few weeks how Jesus was baptized and then went into the desert, where he was tempted by Satan, and how he began calling his disciples. After that, Mark records Jesus begins teaching in the synagogues, casting out evil spirits and healing many. The people are amazed at his teaching, his authority over the evil spirits, and word about his miracles quickly spreads over the whole region of Galilee. Next thing, it’s the evening of the Sabbath and the whole town is knocking on the door where Jesus is staying. They bring all the sick and demon possessed. Jesus heals many of them and casts out many demons. Pretty good start to his ministry, yes? Can you imagine being one of the disciples? I would have been pretty stoked – ‘yup, that’s right, I’m one of Jesus’ disciples…’ Read Mark 1:35-39 In comparison, this passage reads a bit like an anti-climax, at first glance. There’s the excitement and awe of all those healings, the crowds of people, the noise and the wonder… and then there’s Jesus, alone, in the dark, praying. It’s a stark contrast from the day before. Certainly it seems like the disciples are having trouble coming off their high – they interrupt his quiet time to exclaim – “Jesus, everyone is looking for you!” Possibly to their surprise, Jesus doesn’t rush back into the crowds, but states ‘Let us go somewhere else’ and they leave that place, to continue his work throughout Galilee. -
The Healing Ministry of Jesus As Recorded in the Synoptic Gospels
Loma Linda University TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works Loma Linda University Electronic Theses, Dissertations & Projects 6-2006 The eH aling Ministry of Jesus as Recorded in the Synoptic Gospels Alvin Lloyd Maragh Follow this and additional works at: http://scholarsrepository.llu.edu/etd Part of the Medical Humanities Commons, and the Religion Commons Recommended Citation Maragh, Alvin Lloyd, "The eH aling Ministry of Jesus as Recorded in the Synoptic Gospels" (2006). Loma Linda University Electronic Theses, Dissertations & Projects. 457. http://scholarsrepository.llu.edu/etd/457 This Thesis is brought to you for free and open access by TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works. It has been accepted for inclusion in Loma Linda University Electronic Theses, Dissertations & Projects by an authorized administrator of TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works. For more information, please contact [email protected]. UNIVERSITY LIBRARY LOMA LINDA, CALIFORNIA LOMA LINDA UNIVERSITY Faculty of Religion in conjunction with the Faculty of Graduate Studies The Healing Ministry of Jesus as Recorded in the Synoptic Gospels by Alvin Lloyd Maragh A Thesis submitted in partial satisfaction of the requirements for the degree of Master of Arts in Clinical Ministry June 2006 CO 2006 Alvin Lloyd Maragh All Rights Reserved Each person whose signature appears below certifies that this thesis in his opinion is adequate in scope and quality as a thesis for the degree Master of Arts. Chairperson Siroj Sorajjakool, Ph.D7,-PrOfessor of Religion Johnny Ramirez-Johnson, Ed.D., Professor of Religion David Taylor, D.Min., Profetr of Religion 111 ACKNOWLEDGEMENTS First and foremost, I would like to thank God for giving me the strength to complete this thesis. -
Easter 8:00 and 10:00 A.M. Jeremiah 31:1-6 at That Time, Says the LORD, I
Easter 8:00 and 10:00 a.m. Jeremiah 31:1-6 At that time, says the LORD, I will be the God of all the families of Israel, and they shall be my people. Thus says the LORD: The people who survived the sword found grace in the wilderness; when Israel sought for rest, the LORD appeared to him from far away. I have loved you with an everlasting love; therefore I have continued my faithfulness to you. Again I will build you, and you shall be built, O virgin Israel! Again you shall take your tambourines, and go forth in the dance of the merrymakers. Again you shall plant vineyards on the mountains of Samaria; the planters shall plant, and shall enjoy the fruit. For there shall be a day when sentinels will call in the hill country of Ephraim: “Come, let us go up to Zion, to the LORD our God.” Psalm 118:1-2, 14-24 1 Give thanks to the LORD, for he is good; * his mercy endures for ever. 2 Let Israel now proclaim, * "His mercy endures for ever." 14 The LORD is my strength and my song, * and he has become my salvation. 15 There is a sound of exultation and victory * in the tents of the righteous: 16 "The right hand of the LORD has triumphed! * the right hand of the LORD is exalted! the right hand of the LORD has triumphed!" 17 I shall not die, but live, * and declare the works of the LORD. 18 The LORD has punished me sorely, * but he did not hand me over to death. -
John 20:10-18 Luke 8:1-3
CALLED TO SUPPORT DEVOTIONAL READING: ROMANS 4:13-25 BACKGROUND SCRIPTURE: MARK 15:40; 16:1-9; LUKE 8:1-3; JOHN 20:10-18 LUKE 8:1-3 1 And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him, 2 And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, 3 And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance. MARK 15:40 40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome. JOHN 20:10-18 10 Then the disciples went away again unto their own home. 11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, 12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. 13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. 14 And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. 15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. -
St. Joseph the Worker Parish 22Nd Sunday in Ordinary Time Year a 22Nd Sunday in Ordinary Time Readings: Jeremiah 20:7-9
From the desk of Fr. Sarihaddula. S St. Joseph the Worker Parish 22nd Sunday in Ordinary time year A 22nd Sunday in Ordinary Time Readings: Jeremiah 20:7-9. Romans 12:1-2. 8/29-8/30 Matthew 16:21-27. Sat. 8/29 RS 4:00 +Myron Fassett‐ 2nd Anniversary Dear friends in Jesus Christ through Our Blessed by Wife Mother Mary and St. Joseph the Worker! Intentions of Our first reading from the prophet Jeremiah goes Helene Mackin back to 600 B.C. It sounds as if Jeremiah by Leo & Cathy expected people would be grateful to him for Mackin speaking God's word to them. But they only WW 6:00 +Kathleen hated him for it. The people ridiculed him, threw Southworth him in jail and even tried to kill him by throwing by Jim, Virginia & James him in a well. We hear him complaining to God, "You duped me! You tricked me, God!" Jesus' Sun. 8/30 WW 8:30 +Helen Raymond faithfulness to his mission would bring him by Walter suffering too, but Jesus did not feel tricked. He Raymond, Sr. was well aware of what was going to happen. In RS 10:30 +Joseph Marzeski by Pat & Dan Bond today's gospel, we hear him warning his disciples WW 6:00‐ ahead of time. "His name becomes like fire Youth burning in my heart" - this is from our first reading mass today, from the Prophet Jeremiah. God pursues Mon. 8/31 us just as God pursued the Prophet Jeremiah. Tues. 9/1 WW 9:00 + Laslo Pustay Often we do not realize this because we pay no by Mary Pustay attention to God. -
Power and the Christian
Power and the Christian Dr. Diana R. Garland Dean, Baylor School of Social Work and Vicki Marsh Kabat Master of Social Work Student Power and the Christian © 2009 Baylor University School of Social Work Introduction to the Study: Dynamics of Power As Christians, we are richly steeped in lessons about servanthood. Stories of Jesus washing the disciples’ feet and of Jesus coming down from heaven to take on human flesh paint a beautiful picture of what it means to be a Christian. We understand that we are called to serve others. What we have less instruction in is how to live as persons with power and how that informs servanthood. How are we to wield power in appropriate, gospel‐directed ways? No problem, you say, because you don’t have any power to wield? That’s not true. Whether you are a boss, supervisor, teacher, coach, pastor, deacon, PTA president, Bible study leader, or parent, you have power. One reason we haven’t studied the dynamics of power as much is because the word itself prompts images and emotions that are often negative. People just aren’t comfortable talking about power; it’s such a loaded word. “Power” simply means having the ability to influence the behavior of another person. As children, we did school homework whether it made sense to us or not, because the teacher was the one in authority—she had the power. On the athletic team, we ran laps because a coach said to do so. When a parent sat us in the corner for punishment, we sat there.