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.
Aquinas, St. Thomas. COMMENTARY on SAINT PAUL'S EPISTLE to the GALATIANS. Trans. F. R. Larcher. Albany: Magi Books, 1996.
...yne A. The HarperCollins Study Bible New Revised Standard Edition . New York: HarperCollins Publishers, 1993. 1645-1722. Print.
English, E. Schuylyer. Studies in the Gospel According to Matthew. 2nd ed. Grand Rapids: Zondervan Publishing House, 1938.
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
Jenkins, Phillips. The Lost History of Christianity. New York: HarperCollins Publishers, 2008. Print. Phillips, Jonathan.
The Bible shows God constantly pursuing His people and man rejecting him over and over again. This passage displays this ongoing struggle by showing all Jesus did for us and how the people still shunned and rejected him. However, this passage also gives reassurance that it is never too late to repent and accept the Lord. This passage displays some important themes of the Bible: man’s redemption, God’s forgiveness and grace, and the blessing of a relationship with God. This passage is essentially the message of the Bible in one small
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.
Revised Standard Version Catholic Edition Bible. Eds. Dom Bernand Orchard, Rev. R. V. Fuller. San Francisco: Ignatius Press, 1966. Print.
St. Matthew. “The Sermon on the Mount”. A World of Ideas. Ed. Lee Jacobus. 9th e. Boston: Bedford,
The book of Hebrews is a unique portion of the Bible because it is written as though it were a letter, directed at people the writer may have known. However, the book targets a seemingly broad audience of those without faith and also those that could be described as believers that have experienced persecution. A salient message within Hebrews is that people must persevere when they feel persecuted because Jesus Christ is their salvation, regardless of anything else that is happening in the people’s lives. An emphasis on the greatness of Jesus and his role as a mediator between God and those on Earth is dominant throughout the chapters and verses.
Carson, D, & Moo, D. (2005) An introduction to the New Testament. Grand Rapids, MI: Zondervan.
New Revised Standard Version. New York: American Bible Society, 1989. Print. The. Russell, Eddie.
The New Interpreter's Study Bible: New Revised Standard Version with the Apocrypha. Nashville: Abingdon Press, ©2003.
Holy Bible: Contemporary English Version. New York: American Bible Society, 1995. Print. (BS195 .C66 1995)
One of the greatest debates that continues to rage on amongst theologians, as well as others, is in regards to the balance between the humanity and the divinity of the person of Jesus Christ (also known as Christology). This debate can be especially challenging in the Scripture passage of Matthew 26:36-46 where the reader finds Jesus praying in the Garden of Gethsemane. Many of the ancient and medieval theologians worked to explain away apparent humanistic characteristics seen in this section of the text, while more modern theologians seem to be more open to embracing these characteristics. While the ancient and medieval theologians may not have embraced the humanity of Jesus, the translations and backgrounds of the words “cup”, “grieved”, and “agitated”, along with the translation of the passage itself, the humanity of Jesus is not only present in the passage but also a necessity to the salvation of humanity through the sacrifice of Jesus. Simply put, for the salvation through death to be relatable for humanity, Jesus had to also be, at least in part, fully human as well as being fully divine.