In the introduction to the Bible study - mark - the Gospel according

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Since the beginning of the Gospel tradition Mark has been viewed as an inferior, abridged version of the book of Matthew.

Augustine's statement that "Mark imitated Matthew like a lackey and is regarded as his abbrevitor" was the prevailing line of thinking until about the first half of the nineteenth century.

As a result of scholarly investigation of the first three Gospels, it was determined that Mark was actually the first Gospel.

What do we know about the book of Mark?

It might surprise you to find that there has been some controversy regarding the authorship of the book called "The Gospel according to Mark". Much like the writers of the other Gospels, the writer does not identify himself. He does not declare the occasion for its writing as do Luke (1:1-4) and John (20:30-31).

The titles for all four Gospels were given by the church sometime during the first half of the second century. The standard naming convention for a Gospel was "The Gospel according to ..." .

Usually an Apostle like Matthew, John or a major figure such as Luke, is used to name a Gospel. Mark was not considered a prominent figure Biblically, nor does he appear often in the text. Let's examine the references containing Mark that the Bible does provide.

Acts 12:11-12 tells us a bit about Mark's family.

Then Peter came to himself and said, "Now I know without a doubt that the Lord sent his angel and rescued me from Herod's clutches and from everything the Jewish people were anticipating." When this had dawned on him, he went to the house of Mary the mother of John, also called Mark, where many people had gathered and were praying.

1) What was happening in these two verses?

○ Peter was released from jail by an Angel.

○ He took refuge at Mary mother of Mark's house.

○ People were worshiping and praying at Mary's house.

2) What was Peter's first action when he realized he been set free?

○ He sought refuge there at a sister in Christ's house.

3) What do these verses say about Mark's mother?

○ She was a devoted Christian.

4) What lessons can we learn from these verses?

Note:

a. Tradition tells us the author of this Gospel was a Jewish Christian named John Marcus.

b. The Roman name of Marcus may indicate Roman citizenship.

c. It is thought that the Last Supper took place took place in Mary's house.

When they arrived, they went upstairs to the room where they were staying. Those present were Peter, John, James and Andrew; Philip and Thomas, Bartholomew and Matthew; James son of Alphaeus and Simon the Zealot, and Judas son of James. They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers. Acts 1:13-14 (NIV)

Paul wrote to the church in Colossians verse 4:10 :

My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.) Col 4:10 (NIV)

5) What more about Mark can we ascertain from what Paul wrote in Collossians?

○ He was a contemporary of Paul's.

○ Mark was there on Paul's' third missionary journey.

○ Mark and Barnabas were cousins.

6) Why do you think Paul mentions that Mark is Barnabas' cousin?

○ To introduce Mark to the Church.

Another reference to Mark is in Acts 13:13, where Mark left the journey at Perga, returning to Jerusalem:

From Paphos, Paul and his companions sailed to Perga in Pamphylia, where John left them to return to Jerusalem. Acts 13:13 (NIV)

Mark leaving the mission caused a rift between Paul and Barnabas over Mark accompanying them on the second missionary journey:

Some time later Paul said to Barnabas, "Let us go back and visit the brothers in all the towns where we preached the word of the Lord and see how they are doing." Barnabas wanted to take John, also called Mark, with them, but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work. They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus, but Paul chose Silas and left, commended by the brothers to the grace of the Lord. Acts 15:36-40 (NIV)

7) Describe what happens in the above verses?

○ Paul and Barnabas disagree on whether Mark should be included on this trip..

○ Paul and Barnabas part company over the dispute.

8) Why was Paul upset with Mark?

○ He felt Mark had deserted them earlier.

A decade will pass before we hear from Mark again in Philemon 24:

Epaphras, my fellow prisoner in Christ Jesus, sends you greetings. And so do Mark, Aristarchus, Demas and Luke, my fellow workers. (NIV)

9) What does this verse tell us about Paul and Mark?

○ They were working together again.

In 2 Timothy 4:11, Paul's last letter a few years later, he again mentions Mark:

Only Luke is with me. Get Mark and bring him with you, because he is helpful to me in my ministry. (NIV)

10) Describe Paul's request in this verse?

○ He asks for Mark specifically.

11) What is Paul's reasoning for asking that Mark join him?

○ Paul finds Mark helpful.

The last Biblical reference to Mark comes from 1 Pet 5:13 which simply states:

She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark. (NIV)

12) What is Peter saying in this verse about Mark?

○ He is probably saying that Mark came to faith through the preaching of Peter.

Church father Papias (A.D. 140) states that Mark served as a secretary to Peter and recorded Peter's testimony. Mark as Peter's interpreter is supported by Eusebius and others and is credited to information received from disciples of the Apostle John around 90 to 100 A.D. The order in which Mark presents his Gospel mirrors that of Peter's recitation of those events in the book of Acts. (3:13-14 and 10:36-43)

The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus. You handed him over to be killed, and you disowned him before Pilate, though he had decided to let him go. You disowned the Holy and Righteous One and asked that a murderer be released to you. Acts (3:13-14)

You know the message God sent to the people of Israel, telling the good news of peace through Jesus Christ, who is Lord of all. You know what has happened throughout Judea, beginning in Galilee after the baptism that John preached-- how God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him.

"We are witnesses of everything he did in the country of the Jews and in Jerusalem. They killed him by hanging him on a tree, but God raised him from the dead on the third day and caused him to be seen. He was not seen by all the people, but by witnesses whom God had already chosen--by us who ate and drank with him after he rose from the dead. He commanded us to preach to the people and to testify that he is the one whom God appointed as judge of the living and the dead. All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name." Acts (10:36-43)

13) Is the similarity between Peter's account of the Gospel story and Mark's version in any way supportive of the theory of Mark as Peter's secretary?

The date of the writing of the Gospel is also difficult to discern from scripture. The most compelling internal evidence that could point us to a specific time period would be Mark's emphasis of Jesus as the suffering Son of God ,and on suffering discipleship, suggesting Mark's audience to have been Christians undergoing persecution.

This would place the date of writing as around the time of Caligula's attempt to place a statue of himself in the guise of Zeus in the temple of Jerusalem. (Josephus Ant. Book 18 Chapter 2 ). Caligula, called Caius by Jewish historian Flavius Josephus, was murdered in 41 A.D.

Josephus wrote:

"Hereupon Caius, taking it very heinously that he should be thus despised by the Jews alone, sent Petronius to be president of Syria, and successor in the government to Vitellius, and gave him order to make an invasion into Judea, with a great body of troops; and if they would admit of his statue willingly, to erect it in the temple of God; but if they were obstinate, to conquer them by war, and then to do it."

14) What does Joesphus say Caligula was going to do?

○ Threatened war on Judea by way of Syria.

15) What did Judea have to do to avoid this war?

○ Desecrate the temple by placing a statue of Caligula in the Holy of Holies.

The second persecution within a few decades of Jesus' crucifixion was under Nero in Rome. This theory places the writing of Mark in the early to mid 60's.

Gaius Cornelius Tacitus wrote Annals (book 15 verse 44) in the late first or early second century:

"all human efforts, all the lavish gifts of the emperor, and the propitiations of the gods, did not banish the sinister belief that the conflagration was the result of an order. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired. Nero offered his gardens for the spectacle, and was exhibiting a show in the circus, while he mingled with the people in the dress of a charioteer or stood aloft on a car. Hence, even for criminals who deserved extreme and exemplary punishment, there arose a feeling of compassion; for it was not, as it seemed, for the public good, but to glut one man's cruelty, that they were being destroyed."

16) What does Tacitus tells us the reason for this persecution was?

17) Why did Nero choose Christians to blame the fire on?

Further evidence that Mark was writing to Romans is the fact that Mark felt the need to explain Jewish practices to his readers, and even interprets Aramaic forms that remain in the text. These practices point to a Gentile audience. We will examine these when we study those verses.

Where this Gospel was written is less certain, again Rome is likely.

18) What do you think Mark's main points were when he wrote this book?

○ That Jesus was the prophesied Messiah

○ The message of Christ coming is true in spite of the Jewish peoples rejection.

○ The Gospel is the fulfillment of God's promises to Israel and can not be understood a part from its historical context.

Clyde Annach is the operator of the Web Log Aha! Clyde's been thinking again [http://www.clydesthinking.com/]!

Bible study-mark Gospel to 1: 4-8.

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After stating the prophesies of Malachi and Isaiah in verses two and three, Mark quickly tells us of the coming of John in verse four.

And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins.

1) What is Mark saying by moving so quickly from the prophecies of Malachi and Isaiah to ministry of John?

○ John is the fulfillment of those prophecies.

2) What do verses one through three say abut John according to the prophecies of Malachi and Isaiah?

○ John is the messenger who clears the way for the coming Messiah.

○ His ministry will take place in the wilderness.

The people of Israel had been without a prophet for about 400 years. Hosea prophesied about the time between the Old and the New Testament saying:

For the Israelites will live many days without king or prince, without sacrifice or sacred stones, without ephod or idol. Afterward the Israelites will return and seek the LORD their God and David their king. They will come trembling to the LORD and to his blessings in the last days. Hosea (3:4-5) (NIV)

3) What did Hosea say would happen to the people of Israel?

○ The Israelites would live without God or His representative.

○ They would one day return to the worship of God.

Crowds of people were making the journey to see the figure who was announcing the fulfillment of Israel's destiny.

4) How do you think the people of Israel might have viewed John's coming after all those years?

○ Any number of thoughts, emotions and ideas would probably be a valid answer .

5) What does this long period of time between prophets tell us about God's time?

○ God's reckoning of time is far different than that of men.

6) How should knowing that God operates on a different time schedule than we do change our thinking ?

○ It should be an example of patience to us.

○ It is a reason for rejoicing, for He is long suffering.

John's ministry was one of active participation, He came and baptized anyone who was willing.

7) What point was Mark making regarding John's baptizing other people?

○ John called all people regardless of gender, race or social stature to be baptized as a symbol of moral and spiritual regeneration.

In contrast to Gods patience, John was calling for immediate action, the time of the coming Messiah was near!

Mark does leaves out certain things about John that we are told in the other Gospels. Among them his birth and relationship to Jesus and John's disagreement with the major schools of Judaism.

John's ministry took place mostly in the wilderness or in some translations, the desert. It was a re-enacting of the inaugural event in Israel's history, the Exodus. The Israelites were leaving the city and returning to the wilderness.

8) What significance is there to John's ministry taking place in the desert or wilderness?

○ It would remind Israel of her covenantal origins in the Exodus.

○ The wilderness was a place of redemption to Israel.

○ A place of meeting with God where His mercy and grace were often handed out to the nation of Israel.

Mark portrays John as the fulfiller of Elijah's climatic role of the forerunner to the one who was more powerful. Appearing in the wilderness fulfills both the Mosaic and prophetic prototypes.

John calls people out of their comfortable homes, and away from the temple, to a baptism of repentance the forgiveness of sins.

9) What does John mean by repentance?

○ The Greek word used for Repentance is "metanoia" (met-an'-oy-ah). Metanoia is a compound word meaning both "to change ones mind" and "to alter one's understanding".

○ Conscious thought and a willful act are requirements of true faith as opposed to a faith built on feelings, emotions or traditions.

.

10) What does John mean by "For the forgiveness of sin"?

○ John does not bestow forgiveness, only God can forgive sin.

○ Forgiveness belongs to the new Covenant which the coming of the Messiah will bring.

11) Who was John calling to repentance?

○ The call is not only to sinners and Gentiles as in Luke, but to the religiously pious as well.

Tax collectors also came to be baptized. "Teacher," they asked, "what should we do?" Don't collect any more than you are required to," he told them.

Luke (3:12-13) NIV

Then some soldiers asked him, "And what should we do?"He replied, "Don't extort money and don't accuse people falsely--be content with your pay."

Luke (3:14) NIV

But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: "You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance. And do not think you can say to yourselves, 'We have Abraham as our father.' I tell you that out of these stones God can raise up children for Abraham. The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. "I baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire. His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire." Matt (3:7-12) NIV

Historian Flavius Josephus wrote of John's call for social reform in his book Antiquities:

"Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him."

Josephus actually pays more attention to John than he does to Jesus. John's impact on the world are a part of recorded history.

Mark tells us something of the reach of John's ministry in verse five.

The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River. (NIV)

12) Who does Mark say responded to John's message?

○ People from all around the region.

○ All the people of Jerusalem.

This statement is likely a case of Mark using hyperbole, a Literary exaggeration used to convey a message.

It would indicate that God's covenantal people went out to be baptized, probably as families.

Doctor Luke writing in the book of Acts tells us that John's message traveled far and for a longer period of time than is reported in Mark.

While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples and asked them, "Did you receive the Holy Spirit when you believed?"

They answered, "No, we have not even heard that there is a Holy Spirit." So Paul asked, "Then what baptism did you receive?" "John's baptism," they replied.

Paul said, "John's baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus." On hearing this, they were baptized into the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. There were about twelve men in all. Acts (19:1-7)

13) How far did John's message of repentance travel?

○ John's message was carried as far away as Ephesus two to three decades later.

Many Jews believed there had not been a prophet since Malachi. It was also thought b that the prophets would be restored near the end of the age.

6John wore clothing made of camel's hair, with a leather belt around his waist, and he ate locusts and wild honey.

14) Looking at John himself, what about verse six strikes you as odd?

○ John's clothing of Camel's hair and rope belt.

○ John's garb was as unusual in his day as it would be in ours, however they weren't entirely unique.

"On that day every prophet will be ashamed of his prophetic vision. He will not put on a prophet's garment of hair in order to deceive." Zec (13:4) NIV

○ John's diet, made up of locusts and honey.

○ Locusts were acceptable under Jewish dietary law.

Of these you may eat any kind of locust, katydid, cricket or grasshopper.

Lev (11:22) NIV

John's manner of dress and choice of food pointed back to Elijah and the prophets, who was expected to return before the end.

John not only associated himself with Elijah by diet and dress, but his criticizing of Herod Antipas also echoes Elijah's confrontation with Ahab in First Kings chapter eighteen verse eighteen. John is said to be the last of the Old Testament prophets.

Mark uses a Jewish idiom to compare himself humbly to the coming Messiah in verse seven.

And this was his message: "After me will come one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie.

15) What does John's mean by using of a metaphor of that time period, "I am not worthy to stoop down and untie", tell us about his attitude towards the Messiah?

○ John considered himself inferior to the Messiah.

John again summarizes his baptism of water as inferior to the baptism coming with the Messiah in verse eight.

I baptize you with water, but he will baptize you with the Holy Spirit."

Mark concentrates on John's message of reform and of the one more powerful. John's baptism was symbolic and pointed to a more powerful and permanent reality. In the Old Testament only God bestowed the Spirit.

16) What is John saying about Jesus by saying "He will baptize with the Holy Spirit"?

○ Jesus has the power of God the Father.

○ Baptism of the spirit is greater then water baptism.

○ The reference to the Holy Spirit identifies this as coming from the Father.

Mark testifies to the fact that Jesus' coming was not a random event. In the Old Testament the bestowing of the spirit was the prerogative of God.

The question I leave you with is this. How can we follow John's example as the forerunner of the Messiah in our daily lives?

Clyde Annach is the operator of the Web Log Clyde's been thinking again! [http://clydesthinking.com/]

Bible study-mark 1: 1 according to the Gospel - 3

The start of the son of God, the Gospel of Jesus Christ.

Mark rather than a formal declaration describing the purpose of the book rather than a statement on the subject of this book.

Let's examine the first verse.

1. Use the Arche Greek word mark is (ar khay ') is trying to get him to the first reader, and "of??

He has written about the beginning of the Gospel.

2. This different from the beginning in the book of Genesis (1: 1) does not.

Genesis account is the creation of the world.
Mark tells us about the fulfillment of the redemption of God's plan.

3 Why [reminiscent of Genesis 1: 1 of the language to use either does not start his Gospel?

The activities of God as a reminder in the history of the world.

All 4 good news "of the word"Gospel"mean what is the Gospel, but do you know.

The Gospel is the man dropped to God's plan of redemption instructions.

5. Roma 2-4, the essence of the Gospel about Chapter 1 section to tell us about?

He is about his Prophet, Holy Bible, his son, to advance as promised his humanity David descendants, sacred of declared Gospel spirit who is son of God has to the resurrection of Jesus from the dead he power: the second coming Jesus Christ. Roma 2-4 (to be written)

It "" clearly whether relief testimony is promised earlier, do not suspend continuous age's father, wrote John Calvin, Gospel promises kept hope people in suspense, at the same time as he is he declared wanted what to expect ago you achieve the God distinction noted this joyful message. ?

That is, through Jesus Christ the eternal plan of salvation God illustrations and bringing forth time is mentioned.

Written 2, Isaiah the Prophet.

"Me to prepare the way of your Messenger, sent to the front"

"Desert, ' prepare the is primarily his for linear path ' in 3 voice of one calling"

Mark wrote perhaps the gentile believers of his Gospel in Rome. Never lack the knowledge of the old testament, so he then's quote with any frequency. 2 And 3 of poetry in his exception is.

Mark phrase you chose to start a verse 2, "and says" Greece, carry the quality that rights recognized by the Romans and Jews. In the Greek world of the 21st century, this formula appears frequently, laws or legal declaration introduction. I think in the old testament in institutions recognized as leader claims.

1. Written about Mark Isaiah "it says using clause.

It was Isaiah and authority.
It came from Isaiah authority God.

2 And 3 poetry is actually the collage from a variety of sources. A quote from section 2, "ahead of my Messenger I have sent" echo Malachi 3 minutes one of the first part.

"Behold, send my Messenger and he me how to prepare before the. Malachi 3: 1 (ESV)

Backreferences to Malachi was looking forward to God and Christ or vide using Word, says Mark was looking for and what does?

This is coming from God.

It is important to pay attention.

This tell me people is they want.

Two of those. 1: 2 Mark, and Malachi 3: 1 John "" to pass a John ultimate message my Messenger "and called.

That the Messiah is coming.

Come to the Kingdom of God.

Section 3 is a more accurate representation of the Isaiah God.

The voice of one call:

"Desert how primary associate ?? field straight, making fast road God. Isaiah God (with NIV).

If included in the General keyword combines the portion of text or text to Jewish teachers was common. Learn Bible teachers, so also mentioned either text, the context was thought was necessary.

Verse 3 "of the one, desert, the voice call 'straight path for him mostly how to prepare a'"

1. Mark Prophet one or what was his calling, or voice calls in the desert was.

Be to prepare the arrival of people of the gods.

2. What do we, knowledge of the Gospel what primary was in to do or to come?

Restore the relationship between God and people.

To say it was 3 people mark come poetry back in one day reflection is?

Jesus Christ-God himself.

4 People for whom what then had come.

Jesus Christ was to provide the path to the salvation of the people come back to God.

"Me to prepare the way of your Messenger, sent ago" verse 2,

Paraphrase of Malachi 3: 1, mark can between his people and Malachi 3: for neat things to configure, would know God come to judgment.

1. They think there is a meaning to tell you what it was trying to mark his Gentile believers?

Jesus is God.

He came and died for my sins.

Means start coming Jesus Gospel age.

In Luke 16: 16-17-speaking role of Jesus himself John

"Up to John was declared in the law and the prophets. And is being preached at that time since the Kingdom of God's good news everyone force like him. On the Remove method of the heavens and the Earth is easier than the minimum of the pen line disappears. Luke 16-17 (to be written)

1. Said Jesus appointed John message?

The Kingdom of God

2. How to enter the Kingdom of God to does not affect the includes John since knows your thoughts?

Clyde Annach, Web log operator Oh! Clyde is once again considering downloads! [http://www.clydesthinking.com/

Bible study-mark 1 according to the Gospel: 14-15

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If you were ask to sum up the Gospel message in three sentences, how would you reply?

Mark does just that in verses fourteen and fifteen, where he summarizes the Gospel message in just three sentences.

After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. "The time has come," he said. "The kingdom of God is near. Repent and believe the good news!" (NIV)

After being tempted by Satan for a period of forty days and nights Jesus begins His ministry.

Some unspecified period of time has passed between the end of the temptation in verse thirteen and the beginning of Jesus' Galilean ministry at verse fourteen.

The Synoptic Gospels, Matthew, Mark and Luke, all record Jesus' ministry in Galilee. John adds that a Judean ministry took place before Jesus started His ministry in Galilee.

After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized. Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were constantly coming to be baptized. (This was before John was put in prison.) John 3:22-24 (NIV)

1. What does John tell us about the timing of the events mentioned in John 3:22-36 ?

○ They happened before the events mentioned in Mark chapter one verse fourteen.

2. What key phrase tells us that this Judean ministry was before the start of Jesus' Galilean ministry?

○ This was "after John was put in prison". Mark tells us it is after John was imprisoned by Herod.

3. Why is it important for us to understand that John adds to the Gospel story and is not contradicting what Matthew, Mark and Luke tell us?

○ John is not saying something different than the Synoptic Gospels. He is filling in detail the other Gospels leave out.

The passage from John is easily placed between Mark's statements of verse nine of Jesus leaving Galilee, "Jesus came from Nazareth in Galilee" and that of verse fourteen of His return to Galilee, "Jesus went into Galilee"

The early church pointed to the baptism of Jesus and His following ministry in Judea as the beginning of the Gospel story.

You know what has happened throughout Judea, beginning in Galilee after the baptism that John preached-- how God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him. Acts 10:37-38 (NIV)

Jesus started His ministry and in fact came from Nazareth in the province of Galilee. Galilee was the northern most province of Palestine with the others being Samaria and Judea.

Galilee was a small area of land approximately 50 miles north to south and 30 miles east to west making up more than a third of Palestinian territory. Originally part of the land of Naphtali (2 Kings 15:29) the population of the region was of mixed ancestry consisting of Jewish and Gentile settlers. The Jews called the region "Galilee of the Gentiles" (Matt 4:15) and practiced a very orthodox form of Judaism. Galileans were considered a mixed race of people who did not zealously adhere to the law and were despised by the Jews.

Jesus choose Galilee to start His ministry: Insignificant, even contemptuous Galilee.

"Nazareth! Can anything good come from there?" Nathanael asked. John 1:46 (NIV)

4. Why do you think Jesus chose Galilee to begin His ministry?

5. Why didn't Jesus choose the religious center, Jerusalem to begin His ministry?

The Bible tells us that Galilee was significant to Jesus as many momentous events were to take place there. Among them are were the following :

a. He would choose eleven of the twelve disciples from Galilee, with the exception being Judas.

b. Nineteen of His thirty-two parables were spoken in Galilee.

c. Twenty-five of His thirty-three great miracles were done in Galilee.

d. His first miracle was done at Cana in Galilee

e. His last miracles were performed in Galilee.

f. The Sermon on the Mount was delivered in Galilee

g. The sermons on"Forgiveness", "Purity", "Humility" and "The Bread of Life" were all delivered in Galilee.

6. Galilee, viewed with contempt by the world, favored by Jesus. What lessons can we learn from these insights?

7. How can we put these insights into practice?

"After John was put in prison", the NIV renders the word Greek word Paradidomi (par-ad-id'-o-mee) as "put in prison". A better translation is "To arrest" or "handing over". The word Paradidomi is used by Mark in the handing over of the Son of Man (9:31, 10:33), eight times in chapters fourteen and fifteen, and of believers in chapter thirteen.

8. What message can be taken from Mark's tying the suffering of John to the good news of Jesus Christ?

9. John is called the forerunner of Jesus, in what way was he the forerunner?

○ In His message of the coming Messiah.

○ In His suffering, John was beheaded for his faith. Executed much like Jesus was executed.

10. In what ways does John's arrest and execution set the standard for all Christians?

○ John put his faith in Christ ahead of his life.

Mark tells us that Jesus came "proclaiming the good news of God". This is the only time Mark uses this expression.

11. Since Mark has already linked the Gospel to be Jesus Christ (v1), how should we interpret the "good news of God"?

○ As the sum of Jesus' teachings and proclamations about God.

Isaiah 61:1 and Joel 2:1 announce the end times victory of God.

The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, Isaiah 61:1 (NIV)

Blow the trumpet in Zion; sound the alarm on my holy hill. Let all who live in the land tremble, for the day of the LORD is coming. It is close at hand- Joel 2:1 (NIV)

The use of the same word by John and Isaiah as well as Joel suggests that the proclamation "of the good news of God" ties Jesus to the Old Testament prophets who had foreseen the reign of Gods coming kingdom.

Luke 4:16b-21 tells of Jesus teaching in the synagogue at Nazareth, reads from Isaiah 61:1-2.

He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. And he stood up to read. The scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:

"The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor.

He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord's favor."

Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him, and he began by saying to them, "Today this scripture is fulfilled in your hearing."

12. What does Jesus claim with his closing statement in Luke 4:21?

○ He is the fulfillment of the prophecy.

"The Kingdom of God" took its initial form from Israel's concept of God as King (Ex 15:18). God is exalted above all; He rules in majestic splendor, mocks false idols and gods, and brings kingdoms to ruin. Initially begun with the Exodus, it would finally be ushered in by a coming Messiah.

Jesus confirmed this description of the coming of the Kingdom of God. Jesus' differences with the established ruling religious leaders hinged on the following concepts.

It was taught by Judaism that humanity was divided into two classes, the righteous and the unrighteous. The righteous took the mantle of obedience to the Torah, the unrighteous did not. The righteous expected reward from God for themselves and annihilation for the unrighteous. According to this view, the kingdom ultimately depended on God but was predicated on human righteousness and obedience.

13. How was righteousness obtained in Judaism?

○ By adherence to the law and traditions of men.

Jesus on the other hand, spoke mostly of entering the Kingdom. Jesus taught the Kingdom of God is not a result of human efforts. The Kingdom of God does not evolve toward completion.

Mark links the Kingdom of God with Jesus by his use of the verb "near", a word used through out the New Testament to refer to spatial nearness.

14. What does it tell us about God in light of His choosing the time and the place for His coming?

○ God is omnipotent (all powerful).

The Kingdom of God is currently hidden, awaiting future manifestations of power and glory. (9:1, 14:25) The coming of Jesus' ministry inaugurates the Kingdom of God.

The Kingdom of God, is not yet fully realized, yet the repentant believer stands at its doorstep.

"The time has come" announcing the arrival of "the Kingdom of God". This moment in history later called by Paul the fullness of time, is the dawn of salvation.

The Greek word translated to time in the NIV, kairos, (kahee-ros' ) means an opportune time or the right time; of a fixed and definite time.

15. How does the nearness of the Kingdom relate to Jesus ministry?

○ It is a physical nearness brought about by Jesus' presence.

The arrival of God's time calls for a response unique and unparalleled in human history. The commands to repent and believe demand major change. Both words in the Greek are verbs used to represent a present reality. This would imply that repentance and belief are to be always on going and applied to all aspects of a persons life.

16. What allows us to gain entrance to the Kingdom of God?

○ Accepting Jesus Christ as Lord and Savior of our lives.

17. How should we as. twenty first century Christians, respond to the call to repentance and belief?

Mark sums up the Gospel as present in and by Jesus; the Kingdom of God is present as a divine blessing and two simple imperatives represent human responsibility: repentance and belief.

Clyde Annach is the operator of the Web Log Clyde's been thinking again! [http://clydesthinking.com/]