Mark chose to leave aside most comments on fulfilled prophecy compare Matthew —6 and Mark —4 , and when he felt compelled to use an Aramaic term, he interpreted it Mark In these passages, Mark revealed more than Jesus as the good teacher who offered people spiritual renewal; the book also portrays Jesus as the true God and the true man, reaching into the lives of people and effecting physical and circumstantial change.
Amid His hands-on ministry, Jesus constantly pointed to the definitive way in which He would serve humanity: His death on the cross and His resurrection from the dead. It is only through faith in these works of Jesus Christ that human beings find eternal redemption for their whole selves. Moreover, Jesus becomes our model for how to live our lives—serving others as He did. Three times in three consecutive chapters—8, 9, and 10—Mark pictured Jesus informing His disciples of His great sacrifice and ultimate victory.
His disciples either rejected the teaching altogether Mark —32 or they showed themselves concerned with other matters —34; — As Jesus prepared to perform the greatest service in the history of the human race, His disciples could only think about themselves—their position or safety. The temptations we all wrestle with when faced with an opportunity to serve another person are to pull back within ourselves, to seek our comfort, or to protect our own interests.
The challenge that Jesus presents to us in the book of Mark involves breaking out of those patterns of self-absorption and giving ourselves in service and love to others. View Chuck Swindoll's chart of Mark , which divides the book into major sections and highlights themes and key verses. Who wrote the book? Where are we?
The Historical Reliability of Mark's Gospel | UCCF Leadership Network
The thought expressed in the phrase is the point of view of the gospel. The Christ of Mark is the divine Christ. The beginning of the gospel of Jesus Christ is identified with the mission of John the Baptist, particularly in the baptism of Jesus. The baptismal experience is emphasized first because it underscores the theme of the divine Christ. The initial portion of this declaration is a reflection of the words of Psalm 2, a psalm long recognized by the Jewish people for its messianic significance.
THE GOSPEL OF ST. MARK
The Messiah of the second Psalm was the triumphant Son of God. In his baptism Jesus was identified with this triumphant Son.
The Gospel of Mark begins with this graphic emphasis on his divine sonship. This conception of divine sonship is underscored in chapter 2. Their premise was true.
The Historical Reliability of Mark's Gospel
It is correct to say that only God can forgive sin. Failing to recognize Jesus as divine, they were convinced that he blasphemed. Mark represents Jesus as perceiving what was in their hearts, and then, to vindicate his pronouncement of forgiveness, he healed the man of his infirmity.
By the forgiving of sin and the healing of physical infirmity he laid claim to deity. In the voice of the demonic world is added to the witness of his deity. The voice from heaven was again added to the testimony at the time of the transfiguration Jesus had begun after the confession at Caesarea Philippi to teach his disciples that he must suffer and die. This emphasis startled and frightened them. Mark describes them as following Jesus at a distance, puzzled and afraid. In response to their need in the hour of confusion God gave to them through Peter, James, and John the experience of the transfiguration.
THE GOSPEL OF ST. MARK
The central fact in this experience was their vision of his transfigured person. What happened is explained to some extent by the divine voice interpreting the experience. This emphasis on his divine sonship must be understood as the emphasis of Jesus in the parable of the husbandmen Jesus perceived during his last week that there could be only one end to his offering of himself to his people—rejection and death.
To emphasize this he told them the story of a lord who planted and prepared a vineyard and then rented it out to husbandmen. Later he sent a servant to collect the rent. The wicked husbandmen beat one servant and sent him away empty, wounded and shamefully treated the next, killed the next and then others. They understood that the lord of the story was God. They were the wicked husbandmen. Jesus represented himself to be the beloved son. This they considered blasphemy.
Jesus in answer to the direct question of the high priest affirmed that he was the Son of God The high priest so understood it. Ye have heard the blasphemy: what think ye? But Mark probably means more than this. Added to the testimony of the above declarations which affirm his divine sonship is the witness of his deeds and miracles. He exercises power over the deranged minds of men and over the demonic world.
He casts out unclean spirits He heals all manner of diseases and casts out unclean spirits ff. He cleanses lepers ff. He heals the palsied man ff. He heals a man with a withered hand ff. He transforms the Gerasene demoniac ff. He raises the daughter of Jairus and cleanses the woman with the issue of blood ff. He stills the storm on Lake Galilee ff.
There are many other such miracles. They demonstrate his power over the demonic world, the world of nature, and the bodies and the minds of men. There is little doubt that Mark intends by the miracles to portray the divine sonship of Jesus. Was Jesus, as presented by Mark, conscious of his sonship to God? It is true that he does not apply the term Son of God to himself. However, he does accept it when it is applied by demonic beings. The parable of the wicked husbandmen indicates that Jesus conceived of himself as the Son of God in a sense that no one else was or is the Son of God.
The baptismal experience and the subsequent temptation have little significance apart from the fact that he knew himself to be the Son of God and was struggling with himself and with his relationship to the fulfillment of the divine mission. Blind Barthimaeus twice calls on him for help as Son of David f. It is interesting to observe that Jesus did not repudiate this designation applied to him.
It is possible that Jesus by implication applies the title to himself in In the Caesarean confession recorded in ff. Again Jesus seems to have accepted the designation. It is true that Jesus did not push his claims as the Messiah on the disciples. He waited for them to see some things for themselves. But, when the time came, he gladly welcomed their confession of himself as the Messiah.
Perhaps it would not be too strong to say that he eagerly drew the confession from them as soon as the time was ripe for it. The triumphal entry of Jesus into Jerusalem ff. Jesus was finally and definitely offering himself to his people as their Messiah. He did not, however, offer himself as a political and military Messiah, but as one who was meek and lowly, riding upon an ass. This was not only a favorite but a peculiarly private designation.
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No one else in the gospels uses it of him. There has been considerable discussion of the origin of the term. The term is definitely an Old Testament one. Ezekiel uses it often as the address of God directed toward himself as a prophet of God. It is also used in the Old Testament as a synonym for man Ps.
Joh ; Ps. The term takes on an apocalyptic significance in the Book of Daniel. In Daniel f. There came with the clouds of heaven one like unto a son of man, and he came even to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
The term Son of Man appears also in the apocryphal books. Its use there indicates its development in Jewish thought of the intertestamental period. Bowman calls attention to the fact that the expression occurs in the Similitudes of Enoch vs. Both of these books, he says, depend on the vision of Daniel, and in them the Son of Man is clearly to be identified with the Messiah. Interestingly enough, however, the term Son of Man had not become and was not a popularly used messianic designation in the day of Jesus. Jesus took, therefore, a term which had a rich background in Scripture and in tradition, yet one that was little used in his day, to interpret his significance as Messiah.
The term on the lips of Jesus was a term for Messiah. The significance of the term as he used it must be determined from the passages in which it is found. In every instance it is used by Jesus to refer to himself and his ministry.