Pt[1]. ii ._christ_in_mark_s_gospel._key_to_the_code.2[1]

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Transcript of Pt[1]. ii ._christ_in_mark_s_gospel._key_to_the_code.2[1]

  • 1.Christ in Marks Gospel (SomeKey Implicit & Explicit References to the Deity of Christ in The Gospel of Mark).

2. 3. St Mark.Lindisfarne Gospels.Folio 93b.( British Museum). Lindisfarne Gospels - British Library, Cotton MS Nero D.iv.

  • The history of the MS. after its completion deserves a word of mention, for a special romance attaches to it. Written in honour of St. Cuthbert, it was preserved at Lindisfarne along with the Saint's body; but in the year 875 an invasion of the Danes drove the monks to carry away both body and book. For several years they wandered to and fro in northern England; then, in despair, they resolved to cross over to Ireland. But the Saint was angry at being taken from his own land, and a great storm met the boat as it put out; and as the boat lay on its side in the fury of the storm the precious volume was washed overboard and lost. Realising the Saint's displeasure, the monks put back, in a state of much penitence and sorrow for their loss; but at last the Saint encouraged one of them in a dream to search for the book along the shore, and on a day of exceptionally low tide they found it, practically uninjured by its immersion. The story is told by the chronicler Simeon of Durham, writing about 1104; and it need not be dismissed as a mere medieval legend. Precious volumes, according to the Irish practice, were carried in special cases or covers, which might well defend them from much damage from the sea; and it is certain that several pages of this book (which was regularly known in medieval times as "the book of St. Cuthbert which fell into the sea") show to this day the marks of injury from water which has filtered in from without. The subsequent history of the MS. may be briefly told. Always accompanying the Saint's body, it found homes at Chester-le-Street, Durham, and finally at Lindisfarne once more. At the dissolution of the monasteries it was cast abroad into the world and stripped of its jewelled covers; but was rescued by Sir Robert Cotton, and passed with his collection into the British Museum, where it now rests in peace and safety.
  • Description from Sir Frederick Kenyon,Our Bible & the Ancient Manuscripts.(1895 - 4th Ed. 1939) Page 184 & Plate XXVI. (Page-size: 34 x 25cm.)Picture: 'The Lindisfarne Gospels', Janet Backhouse, Phaidon Press Ltd, 1981.

4. Christ in Marks Gospel

  • Antioch Bible Baptist Church 02/26/2006
  • Adult Bible Class, 3 rdFloor Krueger Hall
          • Instructor: Joseph David Rhodes, M.A.
  • Pt. 2 of Mini-Study in Marks Gospel
  • Pt. I:Introduction to Marks Gospel:
    • Is The Second Gospel A Christian Code?
  • Pt. 2:Christ , the Key to the Code of Mark.

5. Christ in Marks Gospel (Iesous Kyrios!)

  • Liberal theologians andskepticsof Christianity argue that Mark is responsible for unitingthe Palestinian tradition about the human hero leader of the Jewish reform movement with the Hellenistic conception of the divine Christ of Pauline theology. It is assumed that Mark is chiefly responsible for giving permanent form to the theologizing about Jesus which made a divine Christ out of a human being. [ Summary by Dr. A.T. Robertson, Baptist professor and Greek New Testament scholar inStudies in Marks Gospel[ 1919 ]. Revised and edited by Heber F. Peacock ( Nashville, Broadman Press, 1958), ch. VI, p. 59. ]

6. Christ in Marks Gospel (Iesous Kyrios!)

  • One conservatives answer: The liberals are half-right. Mark did conceive of Christ in the same way as Paul did 1 , and then also theApostle Peter, his mentor. 2The problem with liberals is that Mark, Peter, and the Apostle PaulknewChrist, and they, unfor-tunately, do notknowHim. For to know Christ both historically and in a spiritually intimate way, is know theSon of God , theLord Jesus , who reveals the Father by the Spirit.
  • Quote: There is no such thing as an unbiased picture of Christ: every Gospel must be written either by a believer or an unbeliever.
  • ( Professor R.A. Cole,The Gospel According to St. Mark: An Intro-duction and Commentary.London: The Tyndale Press, 1961, p. 21.
  • 1 Cf . Romans1:4;*9:5; 1Corinthians1:22-25; 2Corinthians4:3-4;* Philippians2:5-11;* Colossians1:15-20; 2:9-10; 1Timothy2:3-7;* Titus 1,2;2:13.
  • 2 1Peter1:3-5;* 2Peter1:1,2.

7. Symbols of the Four Gospels. (The Book of Kells. 7 th /8 thCentury) 8. Christ in Marks Gospel

  • I. Key Presuppositions in Valid Interpretation of Marks Code (1)
  • The rationalistic fissure between the his-torical Jesus and the supernatural Divine Christ is a modern prejudicial conception; it would be meaningless to a first-century Jewish Christian.

9. Christ in Marks Gospel

  • I. Key Presuppositions in Valid Interpretation of Marks Code (2).
  • Neither earlier 19th century source criticism nor 20th cen-turyradical form-criticism (with its Q and Logia documents, etc. was able to get rid of the Divine Jesus of history in Mark (or the other Gospels).
  • But not only does Marks Gospel have all the earmarks of early to mid-1st century circumstances and historicity, in it Mark reveals that his heart and mind has been captivated by the image ofChrist , the victorious suffering Son of Man who is the very Son of God, and theKyriosof all nations and history.

10. Christ in Marks Gospel

  • I. Key Presuppositions in Valid Interpretation of Marks Code(3)
  • Marks image of Christ is marvelously picturesque and vivid because the experience of the image of Christ changed him. Thus, while the recorded expression is essentially Marks own, his book is really the Gospel of Jesus Christ, the Son of God. It is thus not exactly The Life of Christ According to Mark ( A.T. Robertson, p. 61).
  • . . . While Mark presents Christ both as miracle worker and teacher, thepowerin Jesus Christ is that ofGodand notmere man . WhileMarkhas little explicit theology in a systematic or philosophical sense, all the fundamental doctrines concerning the person and the work of Christ are there.

11. Christ in Marks Gospel

  • I. Key Presuppositions in Valid Interpretation of Marks Code(4)
  • Marks Gospel likely followed the general plan of Peters sermons inActswith its chief emphasis on the Galilean ministry (Cf.Acts2:22-36; 10:34-43). It is quite gratuitous for critics of the Bible and skeptics, however, to assume that the narratives inMatthewandLukeare religious leg-ends or myths and thatMarkis a barely historical account with little interest in Christology or the message of salva-tion. In this, as in much else, they are victims of Enlighten-ment rationalism and 19th views of the evolution of religion.
  • Conclusion : Marks Gospel Code shows Intelligent De-sign (Divine inspiration) and its chief subject isthe Divine Christ who has come to redeem man (Mark1:1; 8:31-33; *10:45; *11:35-37).

12. Christ in Marks Gospel

  • II. QuestionsOn Individual Markan Texts RevealingChristology:
    • 1A.Mark1:Designations of the Christ: Messianic Titles/Names.
    • Mark1:1: Christ (Messiah ) = The Son of God.
        • How doesPsalm2,Isaiah9:6-9,Isaiah40:3,Micah5:2; andMalachi3:1-6 portray the coming Messiah (i.e., Anointed One) of Israel ?
        • Why would Mark think of Jesus in this way if he were writing to explain Jesus Christ to a Gentile (perhaps) Roman audience ?

13. Christ in Marks Gospel

    • 1A.Mark1:Designations of the Christ: Messianic Titles/Names.[2]
    • Mark1:1: Christ (Messiah ) = The Son of God.
        • Notice theinclusiothatMark1:1 andMark15:39 forms. Why did Mark frame his story precisely this way ? If we accept the longer ending ( Mark16: 9-20), would there be a secondinclusio( a literary device for a bookend ?)Extra credit question : if we do accept the manuscripts with the longer ending, what possible source besides Peter might he have used ?

14. Christ in Marks Gospel

  • 1A.Mark1: Designations of the Christ: Messianic Titles/Names. [3]
  • Mark1:11:Christ (Messiah): Gods Beloved Son.
    • Why is the context so important here ?Besides the Apostle Peter or Mark, who had the audacity to identify Jesus as God ?What again is the Old Testament back-ground to this phrase ?( Hint: SeePsalm2 andIsaiah42:1). Would you or would you not call this a high view of Christ, i.e., placing him in sphere of Yahweh himself ?
    • NoticeJohn5:37ff. &Revelation14:1-3. Interesting, no ?
    • Notice that Marks language is almost Johannine ( Cf.John3:12-17). ( Both here inMarkand in Johns Gospel, Jesus is the Agent of God himself, initiating the plan of Divine redemption).

15. Christ in Marks Gospel

  • 1B.Mark1:24. Christ (Messiah): Identified : The Holy One of God.(1)
  • In what context is this revelation given and why would that in itself be important ?( Hint: SeeIsaiah9:6-7, and 42:1-9).
  • Is the fact a supernatural entitya demon is speaking !- invalidate this text as evidence ?Why not ?
  • What does this phrase, the hol