DOCSLIB.ORG

Christ Church Bible Study—Mark 11:1-25 Prepared by Brien Koehler (Week of May 30, 2021)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Christ Church Bible Study—Mark 11:1-25 Prepared by Brien Koehler (Week of May 30, 2021) Christ Church Bible Study—Mark 11:1-25 Prepared by Brien Koehler (Week of May 30, 2021) “Jesus’ arrival in Jerusalem marks the beginning of passion week, the final days of his life in which he will fulfill his destiny as suffering and glorified Messiah. Everything in the Gospel has been leading up to these climactic events, to which Mark devotes over a third of his narrative. It begins with Jesus’ entrance into the Holy City and the temple as her humble king. But how will Jerusalem receive her Messiah?” Mary Healy, The Gospel of Mark. 1 When they were approaching Jerusalem, at Bethphage and Bethany, near the Mount of Olives, he sent two of his disciples 2 and said to them, "Go into the village ahead of you, and immediately as you enter it, you will find tied there a colt that has never been ridden; untie it and bring it. 3 If anyone says to you, 'Why are you doing this?' just say this, 'The Lord needs it and will send it back here immediately.'" 4 They went away and found a colt tied near a door, outside in the street. As they were untying it, 5 some of the bystanders said to them, "What are you doing, untying the colt?" 6 They told them what Jesus had said; and they allowed them to take it. 7 Then they brought the colt to Jesus and threw their cloaks on it; and he sat on it. 8 Many people spread their cloaks on the road, and others spread leafy branches that they had cut in the fields. 9 Then those who went ahead and those who followed were shouting, "Hosanna! Blessed is the one who comes in the name of the Lord! 10 Blessed is the coming kingdom of our ancestor David! Hosanna in the highest heaven!" 11 Then he entered Jerusalem and went into the temple; and when he had looked around at everything, as it was already late, he went out to Bethany with the twelve. 12 On the following day, when they came from Bethany, he was hungry. 13 Seeing in the distance a fig tree in leaf, he went to see whether perhaps he would find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 14 He said to it, "May no one ever eat fruit from you again." And his disciples heard it. 15 Then they came to Jerusalem. And he entered the temple and began to drive out those who were selling and those who were buying in the temple, and he overturned the tables of the money changers and the seats of those who sold doves; 16 and he would not allow anyone to carry anything through the temple. 17 He was teaching and saying, "Is it not written, 'My house shall be called a house of prayer for all the nations'? But you have made it a den of robbers." 18 And when the chief priests and the scribes heard it, they kept looking for a way to kill him; for they were afraid of him, because the whole crowd was spellbound by his teaching. 19 And when evening came, Jesus and his disciples went out of the city. 20 In the morning as they passed by, they saw the fig tree withered away to its roots. 21 Then Peter remembered and said to him, "Rabbi, look! The fig tree that you cursed has withered." 22 Jesus answered them, "Have faith in God. 23 Truly I tell you, if you say to this mountain, 'Be taken up and thrown into the sea,' and if you do not doubt in your heart, but believe that what you say will come to pass, it will be done for you. 24 So I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours. 25 "Whenever you stand praying, forgive, if you have anything against anyone; so that your Father in heaven may also forgive you your trespasses." Mark 11:1-25 (New Revised Standard Version) 1. How many disciples does Jesus send out ahead of him? Can you remember another time when he did this? How do you think the availability of the donkey was arranged? (There is no right answer to this one!) 2. As you read and study this passage, you will see that the secrecy of earlier chapters is gone: Jesus is advertising his mission as the Messiah with every move. It might not be obvious to modern readers, but Jesus’ entry into Jerusalem was planned to reveal the truth to those who had eyes to see and ears to hear. • Why would the colt be one that had not been used or ridden before? (Num 19:2, Deut 21:3, 1 Sam 6:7). How might the colt point to where the tribe of the Messiah? (Gen 49:10-11, compare to Matthew 2:6) • What does Jesus tell the disciples to say if anyone asks why they are taking the colt? Jesus never refers to himself as “the Lord” in earlier chapters; what would using this name mean to those who heard it? • Why a colt instead of a magnificent horse? (Zechariah 9:9, 1 Kings 1:32-34) • Read (from the Apocrypha) 1 Maccabees 13:51 and Psalm 118:25-26, a psalm about military victory. Since the crowd welcoming Jesus imitates the crowd in Maccabees and quotes this psalm, what kind of Lord are they expecting? (Preview: Jesus quotes from Psalm 118 in Mark 12:10-11, applying it to his coming passion and resurrection) 3. The entry into Jerusalem ends in a rather quiet way. (v. 11) Why would Jesus end the day, even though it was late, at the Temple? (Look at Malachi 3:1-2) 4. The fig tree episode (vv 12-14, & vv 20-26) needs to be read as related to the cleansing of the temple (vv. 15-19). In the writings of the prophets, Israel is frequently described as a fig or a fig tree (Jer 24:1-8; 29:17; Hosea 9:10; Joel 1:7). The fig tree episode is not just a temper tantrum by Jesus. What is he showing us in the fig tree episode? (Joel 1:7-12; see Jer 8:13; Hosea 2:14). 5. What does Jesus say the Temple is intended to be, and what does he say it actually is, in v. 17? Mark adds an interesting phrase to the purpose of the Temple that is not in the other gospels. What is it? (see Isaiah 56:6-7) 6. What has happened to the fig tree, and what does it relate to the future of the Temple system? (v. 20) Why do you think Jesus offer the teaching on faith, prayer, and forgiveness at this particular time? Going Deeper: The cleansing of the Temple is a demonstration of judgment pronounced and executed by the Messiah, who came suddenly to His Temple and acted in the Name of the Lord. The Body of Christ, the Bride of Christ, the one Holy, Catholic, and Apostolic Church in which we are members needs constant cleansing too—we don’t have to look far for examples. And, St. Paul teaches that our bodies are likewise temples—temples of the Holy Spirit (1 Cor 6:19-20). Look carefully at yourself, just as Jesus looked around and took stock of the Temple the night before he cleansed it. What is there in your own life that needs to be overturned and driven out? .
Load more

Recommended publications
  • 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.
    [Show full text]
  • Mark 11:1-33
    a Grace Notes course The Gospel of Mark an expositional Bible study by Dr. Daniel Hill, Pastor Southwood Bible Church Tulsa, Oklahoma Lesson 11 Mark 11:1-33 Grace Notes 1705 Aggie Lane, Austin, Texas 78757 Email: [email protected] The Gospel of Mark Lesson 11: Mark 11:1-33 Lesson Instructions Lesson 11: Mark 11:1-33.....................................................................................................11-4 Lesson 11 Quiz .................................................................................................................. 11-20 Instructions for Completing the Lessons There are sixteen (16) lessons in the MARK course curriculum, one lesson for each chapter.. There will be questions in the Quiz for each lesson on the topics that are named here. Begin each study session with prayer. It is the Holy Spirit who makes spiritual things discernable to Christians, so it is essential to be in fellowship with the Lord during Bible study. Instructions Read the introduction to the study of Mark. Study the Mark chapter for this lesson, by reading the verses and studying the notes. Be sure to read any other Bible passages that are called out in the notes. Before taking the Quiz, Review all of the notes in the Mark lesson. Go to the Quiz page and follow the instructions to complete all the questions on the quiz. The quiz is “open book”. You may refer to all the notes and to the Bible when you take the test. But you should not get help from another person. When you have completed the Quiz, be sure to SAVE your file. If your quiz file is lost, and that can happen at Grace Notes as well, you will want to be able to reproduce your work.
    [Show full text]
  • International Bible Lessons Commentary Mark 11:1-11 English Standard Version
    International Bible Lessons Commentary Mark 11:1-11 English Standard Version International Bible Lessons Sunday, March 29, 2015 L.G. Parkhurst, Jr. The International Bible Lesson (Uniform Sunday School Lessons Series) for Sunday, March 29, 2015, is from Mark 11:1-11. Questions for Discussion and Thinking Further follow the verse-by-verse International Bible Lesson Commentary. Study Hints for Discussion and Thinking Further discusses the questions below to help with class preparation and in conducting class discussion: these hints are available on the International Bible Lessons Commentary website along with the International Bible Lesson that you may want to read to your class as part of your Bible study. International Bible Lesson Commentary Mark 11:1-11 (Mark 11:1) Now when they drew near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives, Jesus sent two of his disciples According to Old Testament Law, for testimony to be accepted in a trial, there must be two or more witnesses. The Bible contains sufficient witnesses for us to believe what the Bible says, especially about God’s acts and words in history. Even in our courts today we usually accept the testimony of two or more witnesses, not just one. Remember, however, that many in Old Testament times, and even in Jesus’ day, rightly believed that they would be held accountable by God if they lied or gave a false witness. Perhaps for these reasons, Jesus sent two disciples to borrow the colt He needed for Palm Sunday. (Mark 11:2) and said to them, “Go into the village in front of you, and immediately as you enter it you will find a colt tied, on which no one has ever sat.
    [Show full text]
  • 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
    [Show full text]
  • 10 the Triumph of the Crucified Psalm 118:19-29 Mark 11:1-11 I Have
    10 The Triumph of the Crucified Psalm 118:19-29 Mark 11:1-11 I have always been struck by what seems to me the extraordinarily bad timing of the victory celebration on Palm Sunday. According to the Gospel of Mark, Jesus is welcomed into Jerusalem by a crowd of unnamed citizens, who throw palm branches and various articles of their clothing onto the road in front of him. They welcome him as a conqueror and chant portions of Psalm 118, a patriotic national hymn which celebrates the ancient victories of Israel over its enemies. Yet before the week is over Jesus will be betrayed by one of his closest associates and repudiated by another. The crowds that welcomed him on Sunday will denounce him on Friday. His friends will abandon him to his fate as they scramble without dignity or honor to save their own lives. The religious establishment, the leaders of the otherwise competing temple and synagogue, will conspire to have him executed. A weak and vacillating Roman official will knowingly corrupt Roman law in order to buy a few more months of peace and tranquility, a positive efficiency report from his superiors, and the possibility of a quiet retirement at the end of his tour of duty. Jesus will be imprisoned, scourged, and crucified, a painful execution in which the victim dies from a combination of exposure, shock, loss of blood and slow suffocation. Palm Sunday initiates the worst week in the life of Jesus. It seems to provide no clue to what will follow but stands, so it appears, in the sharpest possible contrast to it.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • Mark 11:16: a Status Quaestionis Brian C
    Studies in Christian-Jewish Relations Volume 5 (2010): Dennert CP1-7 CONFERENCE PROCEEDING Mark 11:16: A Status Quaestionis Brian C. Dennert, Loyola University Chicago Presented at the John Cardinal Cody Colloquium, March 16, 2010 The account of Jesus' demonstration in the temple (traditionally labeled, "The Cleansing of the Temple")1 in Mark 11:15-19 raises a host of questions. How does this account relate to the Johannine episode (Jn 2:13-22)? Does it describe an action of the historical Jesus or is it a creation of the community? If historical, does Mark preserve the intention of the historical Jesus or reinterpret the event's significance? What does the incident teach concerning the attitude of Jesus (and/or the early followers of Jesus) towards the temple? Why does Mark "sandwich" this event between the cursing and the withering of the fig tree in his "three-day scheme" of Jesus' entry into Jerusalem?2 In the midst of these questions, Mark 11:16 ("and he would not permit anyone to carry a vessel [skeu'o"] through the temple"), a verse unique to his gospel and almost universally recognized as enigmatic, receives minimal attention. In part due to their preference for Matthew over Mark,3 early commentators tended to overlook this verse in their discussions of the temple demonstration, focusing their comments on harmonization with the other gospel accounts of the incident, moralistic applications to the life of the church, or the polemic value of the incident.4 For example, Origen quotes the verse in 1 As discussed below, this traditional title presumes a certain interpretation of the event; thus, this paper will refer to the event as the "Demonstration" rather than "Cleansing." 2 On day one, Jesus enters into Jerusalem and looks around the temple before departing (Mk 11:1-11).
    [Show full text]
  • Jesus As Priest in the Gospels Nicholas Perrin
    Jesus as Priest in the Gospels Nicholas Perrin Nicholas Perrin is the Franklin S. Dryness Chair of Biblical Studies at Wheaton Grad- uate School and the former Dean of Wheaton Graduate School at Wheaton College. He earned his PhD from Marquette University. Most recently, he is the author of Jesus the Priest (SPCK/Baker Academic, 2018) and will also be publishing The Kingdom of God (Zondervan) in early 2019. A husband and the father of two grown sons, Dr. Perrin is a teaching elder in the Presbyterian Church in America. To the extent that New Testament (NT) Theology is concerned to convey the theologies of the NT writings as these have been critically interpreted, the project by nature entails a good deal of interpretative retrieval, that is, an up-to-date recounting of standard arguments and familiar paradigms for understanding the discrete canonical texts. One such “familiar paradigm,” easily demonstrable from the past hundred years or so of scholarly literature, holds that the Epistle to the Hebrews is unique by virtue of its emphasis on Jesus’ priesthood. From here, especially if one prefers to date Hebrews after the destruction of the temple, it is a straightforward move to infer that the concept of Jesus’ priesthood was entirely a post-Easter theologoumenon, likely occasioned by the destruction of the Jerusalem temple, and almost certainly limited in importance so far as first-century Christian belief was concerned. Whatever factors “in front of” the biblical text may have helped pave the way for this recurring interpretative judgment (here one may think, for example, of the fierce anti-sacerdotal character of so much nineteenth- and twenti- eth-century Protestant theology), it almost certainly mistaken.
    [Show full text]
  • Mark 1-16 (Macarthur New Testament Commentary)
    Table of Contents Mark 1–8 Mark 9–16 Mark1-8_Luke11-17.qxp 1/20/15 10:20 AM Page i MARK 1-8 MOODY PUBLISHERS/CHICAGO Mark1-8_Luke11-17.qxp 1/20/15 10:20 AM Page v Contents CHAPTER PAGE Preface vii Introduction to Mark 1 1. The Herald of the New King (Mark 1:1–8) 11 2. The Significance of Jesus’ Baptism (Mark 1:9–11) 27 3. The Authority of Jesus Christ (Mark 1:12–20) 39 4. The Authority of the Divine King (Mark 1:21–28) 55 5. Kingdom Power (Mark 1:29–39) 69 6. The Lord and the Leper (Mark 1:40–45) 83 7. Jesus’ Authority to Forgive Sin (Mark 2:1–12) 95 8. The Scandal of Grace (Mark 2:13–17) 109 9. The Exclusive Distinctiveness of the Gospel (Mark 2:18–22) 123 10. The Lord of the Sabbath—Part 1 (Mark 2:23–28) 135 11. The Lord of the Sabbath—Part 2 (Mark 3:1–6) 147 12. Mark’s Sweeping Summary of Jesus’ Ministry (Mark 3:7–19) 159 13. Jesus Christ: Liar, Lunatic, or Lord? (Mark 3:20–35) 173 14. Of Soils and Souls (Mark 4:1–20) 189 Mark1-8_Luke11-17.qxp 1/20/15 10:20 AM Page vi 15. Fruitful Hearers (Mark 4:21–34) 209 16. Calming the Storm (Mark 4:35–41) 223 17. Dominating Powers (Mark 5:1–20) 237 18. The Power and Pity of Jesus (Mark 5:21–43) 251 19. Amazing Unbelief (Mark 6:1–6) 269 20.
    [Show full text]
  • Gospel Chronologies, the Scene at the Temple, and the Crucifixion of Jesus
    Gospel Chronologies, the Scene at the Temple, and the Crucifixion of Jesus Paula Fredriksen Department of Religion, Boston University (forthcoming in the Catholic Biblical Quarterly) I. The Death of Jesus and the Scene at the Temple The single most solid fact we have about Jesus’ life is his death. Jesus was crucified. Thus Paul, the gospels, Josephus, Tacitus: the evidence does not get any better than this.1 This fact, seemingly simple, implies several others. If Jesus died on a cross, then he died by Rome’s hand, and within a context where Rome was concerned about sedition. But against this fact of Jesus’ crucifixion stands another, equally incontestable fact: although Jesus was executed as a rebel, none of his immediate followers was. We know from Paul’s letters that they survived. He lists them as witnesses to the Resurrection (1 Cor 15:3-5), and he describes his later dealings with some (Galatians 1-2). Stories in the gospels and in Acts confirm this information from Paul. Good news, bad news. The good news is that we have two firm facts. The bad news is that they pull in different directions, with maximum torque concentrated precisely at Jesus’ solo crucifixion. Rome (as any empire) was famously intolerant of sedition. Josephus provides extensive accounts of other popular Jewish charismatic figures to either side of Jesus’ lifetime: they were cut down, together with their followers.2 If Pilate had seriously thought that Jesus were politically dangerous in the way that crucifixion implies, more than Jesus would have died;3 and certainly the community of Jesus’ followers would not have been able to set up in Jerusalem, evidently unmolested by Rome for the six years or so that Pilate remained in office.
    [Show full text]
  • Understanding 'If Anyone Says to This Mountain…' (Mark 11:20-25) In
    Understanding"If Anyone Says to This Mountain ..:' (Mark 11:20-25) in Its Religio-Historical Context Kirk R. MacGregor Mark 11 :20-25 stands among those texts most misunderstood by Christians in general and most exploited by New Religious Movements in particular, perhaps most notoriously by the Word-Faith Movement. The passage is best known for its promise that "if anyone says to this mountain, 'Be lifted up and thrown into the sea,' and does not doubt in his heart but believes that what he says will happen, it will be done for him" (v. 23). Traditionally most Christians have taken this text to mean that if they ask for something in prayer and harbor no doubts, then God will necessarily grant their request. Not only does such a reading contravene divine freedom, but it also inverts the divine-human relationship by turning God into the servant of humanity rather than the sovereign over humanity. However, presupposing the truth of this misreading, the Faith Movement proceeds to retranslate echete pistin theou as "have the faith of God" or "have the God-kind of faith" and places a quasi-magical emphasis upon the function of speech. Consequently, Faith leaders both historically and presently find warrant in this text for the metaphysical concept that words constitute unstoppable containers for the force of faith, enabling all who infuse their words with the God-kind of faith to "write their own ticket with God" and so have whatever they say. As Gloria Copeland explained the passage quite recently on the nationally televised Believers Voice of Victory: Journal ofthe International Society ofChristian Apologetics, Volume 2, Number I, 2009, 23-40 24 ISCA JOURNAL I can't think of anything that changed my life more after I was born again and filled with the Spirit than learning how to release faith, because this is the way you get anything- healing, money, the salvation of your children, the salvation of your husband or your wife - anything you're believing for, it takes faith ..
    [Show full text]