This article is a sermon on Mark 2:13-17.
This article is a sermon on Mark 3:7-21.
What is the significance of the baptism of Jesus according to the Gospels? Mark 1:9-11 relates the baptism of Jesus. Edwards considers the significance and function of this baptism in Mark. The baptism is related to the coming of the kingdom of heaven. Edwards further works out the significance of Jesus' baptism for our understanding of him as Son of God.
This article suggests that a close reading of the Septuagint translation of Jeremiah reveals that his prophetic message influences the way Mark portrays Jesus’ words and deeds. In specific contexts in Mark’s narrative (e.g., Mark 8:17, Mark 11:17-18), where potential linkages with the Greek version of Jeremiah’s prophecy occur, the author demonstrates the potential contribution of the Greek version to the reader's understanding of Mark’s purpose.
No outline can ever be a substitute for the reading of the Gospel of Mark. At most, it is an attempt to offer guidance about the significant divisions, turning points, interconnections, and developments in the narrative/story. Williams argues in this article for an overall outline or map of Mark’s Gospel. He wants to takes seriously the narrative shape of Mark. He pays close attention to narrative features such as character, setting, and plot.
This study wants to work out some of the implications of an author-oriented reading of the Bible. Its primary goal is to answer this question: “Is a modern reading of the Bible the same as the original readers who read and listened to the text? It answers the question by means of a case study in the Gospel of Mark.
This article wrestles with a question with a specific focus.
How important is a good understanding of the cultural world of the early Christians? This article wants to examine carefully Jesus' encounter with some of his adversaries narrated in Mark 11:27-33. The author highlights the way that the values of honour and shame functioned in Mediterranean culture, and illumines the text at crucial points.
This article argues that the Gospel of Mark’s sayings on the coming of the Son of Man (Mark 8:38, Mark 13:24-27, and Mark 14:62) refer to the return of Jesus. This is argued against the view of R. T. France and N. T. Wright according to whom these sayings call attention to the vision of Daniel 7:9-14.
This article shows how Mark 11–Mark 12, and the Old Testament quotations therein, expound typological correspondences with Israel’s historic temple. That temple is judged and a new temple is erected, the temple of the community of Christ's followers. In the process, Mark 11:24 becomes clear: “whatever you ask in prayer” is meant in reference to the ministrations of the temple now fulfilled in such followers. In short, the events of Mark 11–12 comprise an extended temple antitype.
Mark 14:51-52 is a major crux of Mark’s Gospel where we find the account of a young man fleeing naked from the scene as Jesus was arrested. This essay reviews the opinions of the young man’s identity. It proposes not an identification of this man, but the theological agenda of Mark. The paper wants to enable preachers to use this text in Mark 14 as the basis for a sermon that provides a valid application for transforming lives for God’s glory.
Greek hero cults consisted of sacrifices offered at the grave of deceased human beings. There was a belief that the hero was still active and able to exercise a powerful influence. In this article, this evidence is compared to Mark’s portrayal of Jesus’ empty tomb to show that it is not the empty tomb of a hero, but of one who has been raised from the dead.
This article explains why the shorter ending in Mark 16 is the preferred ending. The very things that make it seem abrupt are the reasons why the shorter ending is to be understood as original.
Do the words of Mark 16:7-8 make good sense as the conclusion to Mark’s Gospel? This essay wants to present and evaluate different attempts to explain the meaning and significance of Mark’s abrupt ending.