35.After the parables, we see here Christ is shown as Lord of nature. God is seen as Lord and Controller of the natural world and natural phenomena. The God, who blew with an east wind and dried up the waters of the Red Sea before Israel, is now seen as making a path over the waves of Genesee for His disciples, the new ‘people of God’. Already, Mark has shown Him as One who sees heaven opened, upon whom the Spirit rests, responsive to the Spirit’s guidance, enjoying angelic ministry, and receiving the testimony of God to His Son ship, though refusing the testimony of demons to his deity. Christ preaches and teaches with a new ring of authority: he heals the sick, expels demons, and forgives sins. And now, only He who had created the wind and sea in the first place would dare to address them so: and the instant obedience shows his full deity as creator as well as redeemer. The wondering question of His disciples in verse 41 shows that they realized in part at least the implications of his activities here. (Cole, 95)
36.Mark is the only Gospel that tells us of the other little ships with the Lord here; it thus becomes a miracle of mercy on a wider scale than the mere salvation of the Lord’s own boat land of frightened disciples. We might perhaps compare the closing words of Jonah, ‘ and also much cattle’ with its undertone of the infinite mercy of God. (Cole, 96)
37-39.“This journey was undertaken at the Lord’s suggestion, in unquestioning faith and obedience, this, for the disciples, made the storm harder to understand, and the Lord’s attitude quire inexplicable. There is more than a note of reproach in their words, “Master, carest thou not that we perish?” (Cole, 96)
40-41.The Lord’s sleep was not only the sleep of weariness...
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...e happy and safe under the calm of night. He then comes to us and asks us why we have no faith and why we are so scared. He goes on to tell us that He loves us and cares about us and He will never let us deal with anything that we can’t handle. God tells us that His kingdom can be ours if only we accept the free gift of salvation by believing that Jesus died on the cross for us and saved us from our sins.
Works Cited
Cole, R. A.. The Gospel according to St. Mark, an introduction and commentary.. Grand Rapids: Eerdmans, 1961. Print.
Moule, Charles Francis Digby. The gospel according to Mark: Commentary. Cambridge: Univ.Pr., 1965. Print.
Varughese, Alex, and Roger Hahn. Discovering the New Testament: community and faith. Kansas City, Mo.: Beacon Hill Press of Kansas City, 2005. Print.
Wright, N. T.. Mark for everyone . 2nd ed. London: SPCK ;, 2004. Print.
Kodell, Jerome. "Luke." In The Collegeville Bible Commentary. Edited by Dianne Bergant and Robert J. Karris. Collegeville, MN: Liturgical Press, 1988.
Carson, D. A. New Bible Commentary: 21st Century Edition. 4th ed. Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994.
Revised Standard Version Catholic Edition Bible. Eds. Dom Bernand Orchard, Rev. R. V. Fuller. San Francisco: Ignatius Press, 1966. Print.
Stanton, Graham. Gospel Truth?: New Light on Jesus and the Gospels. Valley Forge, PA: Trinity Press International, 1995. Paperback.
St. Matthew. “The Sermon on the Mount”. A World of Ideas. Ed. Lee Jacobus. 9th e. Boston: Bedford,
One of the main characteristics of the gospel of Mark is it’s length. Mark is much shorter than Matthew and Luke, but what it lacks in quantity, it makes up for in quality. The author of Mark does not slow down the gospel story and makes sure that only important and relevant details are included. When Mark is compared with Matthew and Luke, it becomes obvious to see what Mark has eliminated. The author’s omission of Jesus’ birth, lineage, resurrection, and ascension denote careful planning and purpose in the gospel of Mark.
Green, Joel B. The New International Commentary on the New Testament: The Gospel of Luke. Michigan: Wm. B. Eerdmans Publishing Co. 1997.
...pse." In Current Issues in New Testament Interpretation, edited by W. Klaasen and G.F. Snyder, 23-37. New York, NY: Harper and Row, 1962.
Matthew directed this passage toward the Matthean reader for it supplies instruction and a sense of warning to those who wish to enter the Kingdom of Heaven. “Matthew uses tension and surprise, in both form and content, to address this situation, while affirming that Jesus Christ, “God is with us,” is the defining figure around which the community’s self-understanding, imagination, and social relations are to be formed” (Saunders 871). By presenting the text in the form of a parable, the message of God’s will is omitted in a historical and cultural context that enables society to comprehend the meaning behind the words chosen by Matthew.
It is easy to see the similarities between the Gospel of Matthew and the Gospel of Luke; both are estimated to have been written between 80 AD and 95 AD, and share close to seventy percent of their content according to many biblical scholars. Among the features shared by the gospel is the common description of the nature of the kingdom of God inaugurated by Jesus. In examining Jesus’s parables, teachings, and miracles in the gospels, one can glean “knowledge of the kingdom of God” in being observant towards who the kingdom is for and what the kingdom accomplishes according to the two gospel writers.
N.T Wright (2008) stated that “When we read the scriptures as Christians, we read it precisely as people of the new covenant and of the new creation” (p.281). In this statement, the author reveals a paradigm of scriptural interpretation that exists for him as a Christian, theologian, and profession and Bishop. When one surveys the entirety of modern Christendom, one finds a variety of methods and perspectives on biblical interpretation, and indeed on the how one defines the meaning in the parables of Jesus. Capon (2002) and Snodgrass (2008) offer differing perspectives on how one should approach the scriptures and how the true sense of meaning should be extracted. This paper will serve as a brief examination of the methodologies presented by these two authors. Let us begin, with an
New Testament. Vol. 2. Edited by Gerhard Kittel. Translated by Geoffrey W. Bromiley. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1964.
Holy Bible: Contemporary English Version. New York: American Bible Society, 1995. Print. (BS195 .C66 1995)
Carson, D, & Moo, D. (2005) An introduction to the New Testament. Grand Rapids, MI: Zondervan.
Lane, William. The Gospel According to Mark: The English Text With Introduction, Exposition, and Notes (New International Commentary on the New Testament). Wm. B. Eerdmans Publishing Company, 1974.