KINGDOM OF GOD All that Jesus did is related to this claim that the kingdom of God has dawned through His ministry. His healings were manifestations of the presence of the kingdom. In these deeds there was a direct confrontation between God and the forces of evil, or Satan and his demons. Summarizing His ministry, Jesus declared, "I saw Satan fall like lightning from heaven" (Luke 10:18). Satan and evil are in retreat now that the kingdom has made its entrance into human history. This is an anticipation of the final age of perfection that will be realized at Christ's return.
The expression kingdom of God occurs mostly in the gospels of Matthew, Mark, and Luke. The Gospel of John and the epistles of the New Testament refer to the same reality but in different language, using phrases such as eternal life or salvation. The apostle Paul identified the kingdom of God as "righteousness and peace and joy in the Holy Spirit" (Rom 14:17). Perhaps one reason why he described it this way is that the kingdom of God was a Jewish expression unfamiliar and possibly misleading to Gentiles.
TRANSFIGURATION A display of God's glory in the person of His Son, Jesus Christ (Matt 17:1-8; Mark 9:2-8; Luke 9:28-36). Peter cites the Transfiguration as historical proof of the true gospel of Christ (2 Peter 1:16-18).
It is hard to imagine what Jesus looked like when He was transfigured, or changed in form. The gospel writers speak of His face becoming bright like the sun, and of His clothes being dazzling white. Peter explains that God gave Him honor and glory (2 Peter 1:17).
Moses and Elijah appeared also. Both of these were Old Testament figures who did not have a normal death and burial. Luke indicates they discussed Jesus' approaching death which He was going to accomplish at Jerusalem (Luke 9:31). Throughout his gospel, Luke emphasizes that Jerusalem was the city of destiny for Jesus, who carefully accomplished all that the Old Testament prophesied and all that God wanted him to do. Jesus was destined for the cross.
The Transfiguration concludes with God's voice speaking from the cloud, which marked God's presence (Ex 40:34-38). When the disciples heard that Jesus was God's beloved Son, the chosen one with whom He was well pleased, they probably remembered Ps 2:7; Isa 42:1, and possibly Gen 22:2. All Scripture focuses on the person of the Lord Jesus Christ.
In the Transfiguration God showed clearly that Jesus is His one and only Son, superior even to the two great Old Testament figures, Moses and Elijah. His disciples are to listen to Him. At the conclusion of the Transfiguration, no one is seen but Jesus. He alone is worthy.
RABBI [RAB igh] (my teacher)-a title of honor and respect given by the Jews to a teacher of the Law. In our day rabbi means a Jew trained for professional religious leadership. The ordained spiritual leader of a Jewish congregation, the rabbi is an official formally authorized to interpret Jewish law. In Jesus' day, however, the term had not yet become a formal title. Instead, it was a term of dignity given by the Jews to their distinguished teachers. The Pharisees loved to be called "Rabbi," but Jesus told his disciples, "Do not be called 'Rabbi'; for One is your Teacher, the Christ, and you are all brethren" (Matt 23:7-8).
The word rabbi comes from a Semitic root word meaning "great" or "head." It is only used in the gospels, usually of Jesus. The disciples of John the Baptist also addressed him as rabbi (John 3:26).
CLOUD The cloud was symbolic of God's presence. The pillar of cloud leading the Israelites in the wilderness (Ex 13:21-22) was the same as God's presence leading the people. When God wanted to reveal Himself to the Israelites, He used a pillar of cloud to do so (Num 12:5; Deut 31:15). Clouds also revealed God's power and wisdom (Ps 147:8; Prov 8:28).
RESURRECTION OF JESUS CHRIST A central doctrine of Christianity that affirms that God raised Jesus from the dead on the third day. Without the resurrection, the apostle Paul declared, Christian preaching and belief are meaningless (1 Cor 15:14). The resurrection is the point at which God's intention for Jesus becomes clear (Rom 1:4) and believers are assured that Jesus is the Christ.
So significant is the resurrection of Jesus that without it there would be no church or Christianity, and we would still be in our sins (1 Cor 15:17). In spite of the centrality of the resurrection, however, scholars have frequently debated a number of the elements in the resurrection accounts in the New Testament.
TEACHER The act of instructing students or imparting knowledge and information. As used in the New Testament, the concept of teaching usually means instruction in the faith. Thus, teaching is to be distinguished from preaching, or the proclamation of the gospel to the non-Christian world. Teaching in the Christian faith was validated by Jesus, who was called "teacher" more than anything else.
DEMON Demons in the New Testament. The New Testament accepts the Old Testament teaching about demons and advances the doctrine significantly. Demons are designated in a number of different ways in the New Testament. Quite frequently they are called "unclean spirits" (Matt 10:1; Mark 6:7). Another descriptive phrase for them is "wicked (or evil) spirit" (Luke 7:21; Acts 19:12-13). In his writings Paul calls them "deceiving spirits" (1 Tim 4:1). John refers to "the spirit of error" (1 John 4:6) and "spirits of demons" (Rev 16:14). Luke describes one demon as a "spirit of divination"' (Acts 16:16).
A prime purpose of Jesus' earthly ministry was to overcome the power of Satan. This included His conquest of the demonic realm (Matt 12:25-29; Luke 11:17-22; John 12:31; 1 John 3:8). This explains the fierce conflict between Jesus and these evil spirits while He was on earth.
DISEASES Mute Spirit. The NKJV uses this phrase for a disorder that was probably epilepsy. This is a disorder marked by erratic electrical discharges of the central nervous system and manifested by convulsive attacks. A certain man brought his epileptic son to Jesus for help (Mark 9:17-29). The KJV says the boy had a "dumb spirit." Jesus healed him. Among the scores of people brought to Jesus for healing were epileptics (Matt 4:24; lunaticks, KJV).
An ancient theory held that epilepsy was caused by the moon; people referred to epileptics as being "moonstruck." Ps 121:6 may reflect this idea when it says, "The sun shall not smite thee by day, nor the moon by night."
UNBELIEF Lack of belief or faith in God and His provision. While unbelief does not hinder God's faithfulness (Rom 3:3), it does affect the individual's capacity to receive the benefits of that faithfulness. The unbelief of many Israelites, for example, kept them from seeing the Promised Land (Heb 3:19). The unbelief of the Nazarenes prevented them from witnessing Christ's miracles (Matt 13:58). The skeptic is limited in what he might see or know, while "all things are possible to him who believes" (Mark 9:23).
PRAYER Communication with God. Because God is personal, all people can offer prayers. However, sinners who have not trusted Jesus Christ for their salvation remain alienated from God. So while unbelievers may pray, they do not have the basis for a rewarding fellowship with God. They have not met the conditions laid down in the Bible for effectiveness in prayer.
Request. Prayer is not only response to God's grace as brought to us in the life and work of Jesus and the teaching of Scripture; it is also request for our needs and the needs of others.
Prayer is request to a personal Lord who answers as He knows best. We should not think that we will always have success in obtaining the things for which we ask. In His wisdom, God hears and answers in the way that is best.
NAME The New Testament writers also emphasized the importance of names and the close relationship between names and what they mean. A striking illustration of this is Acts 4:12: "For there is no other name under heaven by which we must be saved." In this instance the name is again practically interchangeable with the reality which it represents.
Jesus taught His disciples to pray, "Hallowed be Your name" (Matt 6:9). Christians were described by the apostle Paul as those who "name the name of the Lord" (2 Tim 2:19). A true understanding of the exalted Jesus is often connected with a statement about His name. Thus, Jesus "has by inheritance obtained a more excellent name" than the angels (Heb 1:4). According to Paul, "God also has highly exalted Him and given Him the name which is above every name" (Phil 2:9).
CHILDREN Offspring born to a husband and wife in the marriage relationship. To the Hebrews, children were considered gifts from God, and to be childless was considered a reproach (Gen 16:4; Luke 1:25). Jesus clearly expressed his love and respect for children (Mark 9:36-37). He used the innocence and openness of children to illustrate the attitude necessary for entering the KINGDOM OF GOD (Matt 18:2-3). Also see FAMILY.
TOOLS Mill. Mills and millstones were tools used to grind grain. The most common household mills of Bible times were flat stones on which grain was placed and crushed as other stones rolled over the grain.
Commercial mills were of different construction and considerably larger. One type was made of two round flat stones. A wooden peg was firmly fastened in the center of the bottom stone. The upper stone, which had a funnel-shaped hole through the center, was placed over the peg. Grain was poured between the stones and around the peg through the hole. The upper stone was turned by a peg handle placed near the outside edge, crushing the grain. Some of these larger mills required two operators.
A third type of mill consisted of a large circular stone set on its edge and rolled around in a trough in the lower stone. This was also operated by animals or slaves.
The sound of grinding was heard constantly in the villages and towns. Its absence was a prophetic sign of famine and death (Jer 25:10; Rev 18:22). The loss of a millstone could mean disaster for a family (Deut 24:6).
HELL In the time of Jesus the Valley of Hinnom was used as the garbage dump of Jerusalem. Into it were thrown all the filth and garbage of the city, including the dead bodies of animals and executed criminals. To consume all this, fires burned constantly. Maggots worked in the filth. When the wind blew from that direction over the city, its awfulness was quite evident. At night wild dogs howled and gnashed their teeth as they fought over the garbage.
Jesus used this awful scene as a symbol of hell. In effect he said, "Do you want to know what hell is like? Look at the valley of Gehenna." So hell may be described as God's "cosmic garbage dump." All that is unfit for heaven will be thrown into hell.
Wednesday, May 14, 2008
Mark 9: Text and Questions
Christ’s Transfiguration
9:1 And he said to them, "I tell you the truth, some who are standing here will not taste death before they see the kingdom of God come with power."
2 After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. 3 His clothes became dazzling white, whiter than anyone in the world could bleach them. 4 And there appeared before them Elijah and Moses, who were talking with Jesus.
5 Peter said to Jesus, "Rabbi, it is good for us to be here. Let us put up three shelters-one for you, one for Moses and one for Elijah." 6(He did not know what to say, they were so frightened.)
7 Then a cloud appeared and enveloped them, and a voice came from the cloud: "This is my Son, whom I love. Listen to him!"
8 Suddenly, when they looked around, they no longer saw anyone with them except Jesus.
1. What do you think Jesus meant when He said some “will not taste death before they see the Kingdom of God?” Does this apply to us today?
2. Why did Jesus take three specific disciples with Him to the mountain? When had this happened before?
3. Why did Moses and Elijah appear with Jesus? How did the disciples react?
4. What was God’s response to the event? Where had this happened before in the Gospel?
Christ Cautions the Disciples
9 As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. 10 They kept the matter to themselves, discussing what "rising from the dead" meant.
11 And they asked him, "Why do the teachers of the law say that Elijah must come first?"
12 Jesus replied, "To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man must suffer much and be rejected? 13 But I tell you, Elijah has come, and they have done to him everything they wished, just as it is written about him."
1. Why did Jesus command the disciples to remain silent about the Transfiguration event?
2. What made them speak about Elijah? Why was his presence so important to Christ being the true Messiah?
Confronting Another Evil Spirit
14 When they came to the other disciples, they saw a large crowd around them and the teachers of the law arguing with them. 15 As soon as all the people saw Jesus, they were overwhelmed with wonder and ran to greet him.
16 "What are you arguing with them about?" he asked.
17 A man in the crowd answered, "Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. 18 Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not."
19 "O unbelieving generation," Jesus replied, "how long shall I stay with you? How long shall I put up with you? Bring the boy to me."
1. Why was Jesus confronted so soon with a problem after the Transfiguration? Where have we seen this before in the Gospel?
2. What do you think the boy was suffering from? Why were the disciples unable to heal him?
3. What was Christ’s response? Where had He met this unbelief before?
4. What does this say about our Christian beliefs?
Healing the Diseased Boy
20 So they brought him. When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth.
21 Jesus asked the boy's father, "How long has he been like this?"
"From childhood," he answered. 22 "It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us."
23 "'If you can'?" said Jesus. "Everything is possible for him who believes."
24 Immediately the boy's father exclaimed, "I do believe; help me overcome my unbelief!"
25 When Jesus saw that a crowd was running to the scene, he rebuked the evil spirit. "You deaf and mute spirit," he said, "I command you, come out of him and never enter him again."
26 The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, "He's dead." 27 But Jesus took him by the hand and lifted him to his feet, and he stood up.
28 After Jesus had gone indoors, his disciples asked him privately, "Why couldn't we drive it out?"
29 He replied, "This kind can come out only by prayer."
1. What does the spirit do when Christ arrives? What is Christ’s response?
2. How does the father react to Jesus? What is the source of his unbelief?
3. Why doesn’t Jesus heal the boy immediately? What is the purpose of His questions?
4. After the healing, how do His disciples respond? What does Jesus reveal to them about prayer?
Jesus Foretells His Death
30 They left that place and passed through Galilee. Jesus did not want anyone to know where they were, 31 because he was teaching his disciples. He said to them, "The Son of Man is going to be betrayed into the hands of men. They will kill him, and after three days he will rise." 32 But they did not understand what he meant and were afraid to ask him about it.
1. Why does Jesus repeat His assertion about His forthcoming suffering? What is He trying to teach the disciples?
Discussions about Authority
33 They came to Capernaum. When he was in the house, he asked them, "What were you arguing about on the road?" 34 But they kept quiet because on the way they had argued about who was the greatest.
35 Sitting down, Jesus called the Twelve and said, "If anyone wants to be first, he must be the very last, and the servant of all."
38 "Teacher," said John, "we saw a man driving out demons in your name and we told him to stop, because he was not one of us."
39 "Do not stop him," Jesus said. "No one who does a miracle in my name can in the next moment say anything bad about me, 40 for whoever is not against us is for us. 41 I tell you the truth, anyone who gives you a cup of water in my name because you belong to Christ will certainly not lose his reward.
1. Why does Jesus confront the disciples about their arguing? How do they react?
2. What lesson does Jesus teach them? Why is this so important for Christians today?
Lessons about Children
36 He took a little child and had him stand among them. Taking him in his arms, he said to them, 37 "Whoever welcomes one of these little children in my name welcomes me; and whoever welcomes me does not welcome me but the one who sent me."
42 "And if anyone causes one of these little ones who believe in me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck.
1. Why does Jesus use the child to express an important lesson? How do we apply that same lesson today?
2. What warning does He give about harming the faith of children? How severely should people be punished who harm children in this way? Does this surprise us?
The Dangers of Indulgence
43 If your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. 45 And if your foot causes you to sin, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. 47 And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, 48 where
"'their worm does not die, and the fire is not quenched.'
49 Everyone will be salted with fire.
50 "Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt in yourselves, and be at peace with each other."
1. Why does Jesus talk about severing parts of our bodies in order to be saved from punishment? Is this to be taken literally?
2. How does Jesus expect us to follow this teaching? What modern equivalents could be an example of this?
3. Do we take Christ’s threats seriously? Why/why not?
4. What is the point about he makes about salt? Is this relevant to our society or a past cultural teaching?
9:1 And he said to them, "I tell you the truth, some who are standing here will not taste death before they see the kingdom of God come with power."
2 After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. 3 His clothes became dazzling white, whiter than anyone in the world could bleach them. 4 And there appeared before them Elijah and Moses, who were talking with Jesus.
5 Peter said to Jesus, "Rabbi, it is good for us to be here. Let us put up three shelters-one for you, one for Moses and one for Elijah." 6(He did not know what to say, they were so frightened.)
7 Then a cloud appeared and enveloped them, and a voice came from the cloud: "This is my Son, whom I love. Listen to him!"
8 Suddenly, when they looked around, they no longer saw anyone with them except Jesus.
1. What do you think Jesus meant when He said some “will not taste death before they see the Kingdom of God?” Does this apply to us today?
2. Why did Jesus take three specific disciples with Him to the mountain? When had this happened before?
3. Why did Moses and Elijah appear with Jesus? How did the disciples react?
4. What was God’s response to the event? Where had this happened before in the Gospel?
Christ Cautions the Disciples
9 As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. 10 They kept the matter to themselves, discussing what "rising from the dead" meant.
11 And they asked him, "Why do the teachers of the law say that Elijah must come first?"
12 Jesus replied, "To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man must suffer much and be rejected? 13 But I tell you, Elijah has come, and they have done to him everything they wished, just as it is written about him."
1. Why did Jesus command the disciples to remain silent about the Transfiguration event?
2. What made them speak about Elijah? Why was his presence so important to Christ being the true Messiah?
Confronting Another Evil Spirit
14 When they came to the other disciples, they saw a large crowd around them and the teachers of the law arguing with them. 15 As soon as all the people saw Jesus, they were overwhelmed with wonder and ran to greet him.
16 "What are you arguing with them about?" he asked.
17 A man in the crowd answered, "Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. 18 Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not."
19 "O unbelieving generation," Jesus replied, "how long shall I stay with you? How long shall I put up with you? Bring the boy to me."
1. Why was Jesus confronted so soon with a problem after the Transfiguration? Where have we seen this before in the Gospel?
2. What do you think the boy was suffering from? Why were the disciples unable to heal him?
3. What was Christ’s response? Where had He met this unbelief before?
4. What does this say about our Christian beliefs?
Healing the Diseased Boy
20 So they brought him. When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth.
21 Jesus asked the boy's father, "How long has he been like this?"
"From childhood," he answered. 22 "It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us."
23 "'If you can'?" said Jesus. "Everything is possible for him who believes."
24 Immediately the boy's father exclaimed, "I do believe; help me overcome my unbelief!"
25 When Jesus saw that a crowd was running to the scene, he rebuked the evil spirit. "You deaf and mute spirit," he said, "I command you, come out of him and never enter him again."
26 The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, "He's dead." 27 But Jesus took him by the hand and lifted him to his feet, and he stood up.
28 After Jesus had gone indoors, his disciples asked him privately, "Why couldn't we drive it out?"
29 He replied, "This kind can come out only by prayer."
1. What does the spirit do when Christ arrives? What is Christ’s response?
2. How does the father react to Jesus? What is the source of his unbelief?
3. Why doesn’t Jesus heal the boy immediately? What is the purpose of His questions?
4. After the healing, how do His disciples respond? What does Jesus reveal to them about prayer?
Jesus Foretells His Death
30 They left that place and passed through Galilee. Jesus did not want anyone to know where they were, 31 because he was teaching his disciples. He said to them, "The Son of Man is going to be betrayed into the hands of men. They will kill him, and after three days he will rise." 32 But they did not understand what he meant and were afraid to ask him about it.
1. Why does Jesus repeat His assertion about His forthcoming suffering? What is He trying to teach the disciples?
Discussions about Authority
33 They came to Capernaum. When he was in the house, he asked them, "What were you arguing about on the road?" 34 But they kept quiet because on the way they had argued about who was the greatest.
35 Sitting down, Jesus called the Twelve and said, "If anyone wants to be first, he must be the very last, and the servant of all."
38 "Teacher," said John, "we saw a man driving out demons in your name and we told him to stop, because he was not one of us."
39 "Do not stop him," Jesus said. "No one who does a miracle in my name can in the next moment say anything bad about me, 40 for whoever is not against us is for us. 41 I tell you the truth, anyone who gives you a cup of water in my name because you belong to Christ will certainly not lose his reward.
1. Why does Jesus confront the disciples about their arguing? How do they react?
2. What lesson does Jesus teach them? Why is this so important for Christians today?
Lessons about Children
36 He took a little child and had him stand among them. Taking him in his arms, he said to them, 37 "Whoever welcomes one of these little children in my name welcomes me; and whoever welcomes me does not welcome me but the one who sent me."
42 "And if anyone causes one of these little ones who believe in me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck.
1. Why does Jesus use the child to express an important lesson? How do we apply that same lesson today?
2. What warning does He give about harming the faith of children? How severely should people be punished who harm children in this way? Does this surprise us?
The Dangers of Indulgence
43 If your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. 45 And if your foot causes you to sin, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. 47 And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, 48 where
"'their worm does not die, and the fire is not quenched.'
49 Everyone will be salted with fire.
50 "Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt in yourselves, and be at peace with each other."
1. Why does Jesus talk about severing parts of our bodies in order to be saved from punishment? Is this to be taken literally?
2. How does Jesus expect us to follow this teaching? What modern equivalents could be an example of this?
3. Do we take Christ’s threats seriously? Why/why not?
4. What is the point about he makes about salt? Is this relevant to our society or a past cultural teaching?
Friday, April 4, 2008
Bible Study Mark 8: Notes
COMPASSION, MERCY The aspect of God's love that causes Him to help the miserable, just as grace is the aspect of His love that moves Him to forgive the guilty. Those who are miserable may be so either because of breaking God's law or because of circumstances beyond their control.
God also shows mercy by actively helping those who are miserable due to circumstances beyond their control. We see this aspect of mercy especially in the life of our Lord Jesus. He healed blind men (Matt 9:27-31; 20:29-34) and lepers (Luke 17:11-19). These acts of healing grew out of his attitude of compassion and mercy.
THANKSGIVING The aspect of praise that gives thanks to God for what He does for us. Ideally, thanksgiving should spring from a grateful heart; but it is required of all believers, regardless of their initial attitude (1 Thess 5:18). We should be grateful to God for all things (Eph 5:20; Col 3:17; 1 Thess 5:18), but especially for His work of salvation and sanctification (Rom 7:25; Col 1:3-5; 1 Thess 1:2-7; 2:13). We ought also to thank God in anticipation of His answering our prayers (Phil 4:6), knowing that His answers will always be in accord with His perfect will for our lives (Rom 8:28-29).
DALMANUTHA [dal muh NEW thuh]-a place on the western shore of the Sea of Galilee (Mark 8:10). The parallel passage in Matt 15:39 has Magdala (KJV, NKJV) or Magadan (RSV). Jesus came to this region after His miraculous feeding of the four thousand.
PHARISEES In the New Testament, the Pharisees appear frequently in the accounts of Jesus' ministry and the history of the early church. In these passages a number of the typical failings of the Pharisees are evident. Of course, not all Pharisees failed in all these points-and the same failings can be found among religious people of any age.
Finally, because Pharisees thought they were doing their best to keep God's laws while others were not, they often looked down on such "sinners"-especially people like tax collectors and prostitutes. Religious people need to remember that they, too, are sinners in God's eyes, and that Christ died for everyone.
SIGN In the New Testament the word signs is linked with both "wonders" and "miracles" (Acts 2:22; 2 Cor 12:12; Heb 2:4). Signs point primarily to the powerful, saving activity of God as experienced through the ministry of Jesus and the apostles. The word occurs frequently in the Gospel of John, pointing to the deeper, symbolic meaning of the miracles performed by Jesus. Throughout the Bible the true significance of a sign is understood only through faith.
LEAVEN A substance used to produce fermentation in dough and make it rise (Ex 12:15,19-20). In Bible times leaven was usually a piece of fermented dough retained from a previous baking that was placed in the new dough to cause it to rise.
Leaven is used metaphorically in the Bible of an influence that can permeate whatever it touches. Leaven is used as a symbol of either good or bad influence. In one parable, Jesus used the word leaven in a good sense.
On the other hand, Jesus also used the word leaven in an evil sense to illustrate the "fermentation" of moral and political corruption: "Take heed and beware of the leaven [doctrine] of the Pharisees and the Sadducees" (Matt 16:6,12).
NUMBER Some Bible students have devised intricate systems for foretelling the future which revolve around symbolic usages of numbers. Some uses of the number seven in the Bible itself fall into this category. Many times seven is important as a symbol rather than a number. It is used almost 600 times in the Bible. Often it expresses the idea of completeness or perfection. To identify any other number as a symbol leaves the interpreter on very shaky ground. The number 12 may be a primary number on which numbers or decimals were built, and the number 40 may have some significance as a round number.
BETHSAIDA [beth SAY ih duh] (house of fishing)- Bethsaida, which was later called Julias, was situated three kilometers (two miles) north of the Sea of Galilee and east of the Jordan River (see Map 6, C-2). The name Julias was given to it by the tetrarch Philip (Luke 3:1), after Julia, the daughter of Caesar Augustus. In the wilderness near Bethsaida, Jesus fed the 5,000 and healed the multitudes (Luke 9:10-17). It was also in Bethsaida that He restored sight to a blind man (Mark 8:22).
CAESAREA PHILIPPI [sess uh REE uh fill uh PIE] (Caesar's city of Philippi)-a city on the southwestern slope of Mount Hermon (see Map 6, C-1) and the northernmost extent of Jesus' ministry (Matt 16:13; Mark 8:27). In New Testament times the city was known as Paneas, although Philip the tetrarch renamed the city Caesarea Philippi, in honor of the Roman emperor Augustus Caesar. Agrippa II later changed its name to Neronias, in honor of Nero. The present-day village of Baniyas is built on the same site. It was near Caesarea Philippi that Jesus asked His disciples who He was and received the inspired answer from Simon Peter: "You are the Christ, the Son of the living God" (Matt 16:16).
ELIJAH An influential prophet who lived during the ninth century B.C. during the reigns of Ahab and Ahaziah in the northern kingdom of Israel. Elijah shaped the history of his day and dominated Hebrew thinking for centuries afterward.
Elijah's impact on the prophetic movement among the Hebrew people was extensive. He stands as the transitional figure between Samuel (the adviser and anointer of kings) and the later writing prophets. Like the prophets who followed him, Elijah emphasized Israel's responsibility for total commitment to their God and the covenant responsibilities which God and His people had sworn to each other. Both these ideas are more fully developed in later prophets, such as Amos and Hosea.
In later Jewish thought, the messianic age was frequently associated with Elijah's return. The Old Testament spoke of the reappearance of Elijah. The prophet Malachi prophesied that the Lord would send Elijah before the day of the Lord arrived. According to the New Testament, this prophecy was fulfilled in the coming of JOHN THE BAPTIST (Matt 11:4; 17:10-13; Luke 1:17). John the Baptist was similar to Elijah in his preaching as well as his dress and physical appearance (Matt 11:7-8; Luke 7:24-28). During Jesus' earthly ministry, some identified him with Elijah (Matt 16:14; Luke 9:8).
CHRIST (anointed one)-a name for Jesus which showed that He was the long-awaited king and deliverer. For centuries the Jewish people had looked for a prophesied Messiah, a deliverer who would usher in a kingdom of peace and prosperity (Ps 110; Isa 32:1-8; Amos 9:13). Jesus was clearly identified as this Messiah in Peter's great confession, "You are the Christ, the Son of the living God" (Matt 16:16).
SON OF MAN - The title Son of Man was Jesus' favorite way of referring to Himself. He may have done this because this was not a recognized title already known by the people and associated with popular ideas. This title means essentially "The Man." But as Jesus used it, it took on new significance.
Jesus used the title to emphasize that "the Son of Man must suffer" (Mark 8:31). The word must implies that His suffering was foretold by the prophets. It was, indeed, "written concerning the Son of Man, that He must suffer many things and be treated with contempt" (Mark 9:12). So when Jesus announced the presence of the betrayer at the Last Supper, He declared, "The Son of Man indeed goes just as it is written of Him" (Mark 14:21). Later on the same evening He submitted to His captors with the words, "The Scriptures must be fulfilled" (Mark 14:49).
DENIAL To be untrue or to disown. This word is used often in the Bible to express one's faithfulness to God or Christ. A person may deny God in word or deed. Denial in word often involves disowning or rejecting a relationship with, or knowledge of, God or Christ (Josh 24:27; Matt 10:33; 2 Peter 2:1). Denial in deed especially refers to withholding something from someone (Prov 30:7; 1 Tim 5:8). It may even refer to self-denial-withholding or abstaining from the pleasures of the world for the sake of Christ (Matt 16:24).
CROSS An upright wooden stake or post on which Jesus was executed. Before the manner of Jesus' death caused the cross to symbolize the very heart of the Christian faith, the Greek word for cross referred primarily to a pointed stake used in rows to form the walls of a defensive stockade.
Significance of the Cross. The authors of the gospels tell us that the Lord Jesus spoke of the cross before His death (Matt 10:38; Mark 10:21; Luke 14:27) as a symbol of the necessity of full commitment (even unto death) for those who could be His disciples. But the major significance of the cross after Jesus' death and resurrection is its use as a symbol of Jesus' willingness to suffer for our sins (Phil 2:8; Heb 12:2) so that we might be reconciled (2 Cor 5:19; Col 1:20) to God and know His peace (Eph 2:16).
SOUL The word soul also refers to the inner life of man, the seat of his emotions, and the center of human personality. The first use of the word soul in the Old Testament expresses this meaning: "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being (soul)" (Gen 2:7). This means more than being given physical life; the biblical writer declares that man became a "living soul," or a person, a human being, one distinct from all other animals.
In the New Testament, Jesus spoke of his soul as being "exceedingly sorrowful" (Matt 26:38). Mary, the mother of Jesus, proclaimed that her soul "magnifies the Lord" (Luke 1:46). John prayed that Gaius would "prosper in all things and be in health, just as your soul prospers" (3 John 2).
God also shows mercy by actively helping those who are miserable due to circumstances beyond their control. We see this aspect of mercy especially in the life of our Lord Jesus. He healed blind men (Matt 9:27-31; 20:29-34) and lepers (Luke 17:11-19). These acts of healing grew out of his attitude of compassion and mercy.
THANKSGIVING The aspect of praise that gives thanks to God for what He does for us. Ideally, thanksgiving should spring from a grateful heart; but it is required of all believers, regardless of their initial attitude (1 Thess 5:18). We should be grateful to God for all things (Eph 5:20; Col 3:17; 1 Thess 5:18), but especially for His work of salvation and sanctification (Rom 7:25; Col 1:3-5; 1 Thess 1:2-7; 2:13). We ought also to thank God in anticipation of His answering our prayers (Phil 4:6), knowing that His answers will always be in accord with His perfect will for our lives (Rom 8:28-29).
DALMANUTHA [dal muh NEW thuh]-a place on the western shore of the Sea of Galilee (Mark 8:10). The parallel passage in Matt 15:39 has Magdala (KJV, NKJV) or Magadan (RSV). Jesus came to this region after His miraculous feeding of the four thousand.
PHARISEES In the New Testament, the Pharisees appear frequently in the accounts of Jesus' ministry and the history of the early church. In these passages a number of the typical failings of the Pharisees are evident. Of course, not all Pharisees failed in all these points-and the same failings can be found among religious people of any age.
Finally, because Pharisees thought they were doing their best to keep God's laws while others were not, they often looked down on such "sinners"-especially people like tax collectors and prostitutes. Religious people need to remember that they, too, are sinners in God's eyes, and that Christ died for everyone.
SIGN In the New Testament the word signs is linked with both "wonders" and "miracles" (Acts 2:22; 2 Cor 12:12; Heb 2:4). Signs point primarily to the powerful, saving activity of God as experienced through the ministry of Jesus and the apostles. The word occurs frequently in the Gospel of John, pointing to the deeper, symbolic meaning of the miracles performed by Jesus. Throughout the Bible the true significance of a sign is understood only through faith.
LEAVEN A substance used to produce fermentation in dough and make it rise (Ex 12:15,19-20). In Bible times leaven was usually a piece of fermented dough retained from a previous baking that was placed in the new dough to cause it to rise.
Leaven is used metaphorically in the Bible of an influence that can permeate whatever it touches. Leaven is used as a symbol of either good or bad influence. In one parable, Jesus used the word leaven in a good sense.
On the other hand, Jesus also used the word leaven in an evil sense to illustrate the "fermentation" of moral and political corruption: "Take heed and beware of the leaven [doctrine] of the Pharisees and the Sadducees" (Matt 16:6,12).
NUMBER Some Bible students have devised intricate systems for foretelling the future which revolve around symbolic usages of numbers. Some uses of the number seven in the Bible itself fall into this category. Many times seven is important as a symbol rather than a number. It is used almost 600 times in the Bible. Often it expresses the idea of completeness or perfection. To identify any other number as a symbol leaves the interpreter on very shaky ground. The number 12 may be a primary number on which numbers or decimals were built, and the number 40 may have some significance as a round number.
BETHSAIDA [beth SAY ih duh] (house of fishing)- Bethsaida, which was later called Julias, was situated three kilometers (two miles) north of the Sea of Galilee and east of the Jordan River (see Map 6, C-2). The name Julias was given to it by the tetrarch Philip (Luke 3:1), after Julia, the daughter of Caesar Augustus. In the wilderness near Bethsaida, Jesus fed the 5,000 and healed the multitudes (Luke 9:10-17). It was also in Bethsaida that He restored sight to a blind man (Mark 8:22).
CAESAREA PHILIPPI [sess uh REE uh fill uh PIE] (Caesar's city of Philippi)-a city on the southwestern slope of Mount Hermon (see Map 6, C-1) and the northernmost extent of Jesus' ministry (Matt 16:13; Mark 8:27). In New Testament times the city was known as Paneas, although Philip the tetrarch renamed the city Caesarea Philippi, in honor of the Roman emperor Augustus Caesar. Agrippa II later changed its name to Neronias, in honor of Nero. The present-day village of Baniyas is built on the same site. It was near Caesarea Philippi that Jesus asked His disciples who He was and received the inspired answer from Simon Peter: "You are the Christ, the Son of the living God" (Matt 16:16).
ELIJAH An influential prophet who lived during the ninth century B.C. during the reigns of Ahab and Ahaziah in the northern kingdom of Israel. Elijah shaped the history of his day and dominated Hebrew thinking for centuries afterward.
Elijah's impact on the prophetic movement among the Hebrew people was extensive. He stands as the transitional figure between Samuel (the adviser and anointer of kings) and the later writing prophets. Like the prophets who followed him, Elijah emphasized Israel's responsibility for total commitment to their God and the covenant responsibilities which God and His people had sworn to each other. Both these ideas are more fully developed in later prophets, such as Amos and Hosea.
In later Jewish thought, the messianic age was frequently associated with Elijah's return. The Old Testament spoke of the reappearance of Elijah. The prophet Malachi prophesied that the Lord would send Elijah before the day of the Lord arrived. According to the New Testament, this prophecy was fulfilled in the coming of JOHN THE BAPTIST (Matt 11:4; 17:10-13; Luke 1:17). John the Baptist was similar to Elijah in his preaching as well as his dress and physical appearance (Matt 11:7-8; Luke 7:24-28). During Jesus' earthly ministry, some identified him with Elijah (Matt 16:14; Luke 9:8).
CHRIST (anointed one)-a name for Jesus which showed that He was the long-awaited king and deliverer. For centuries the Jewish people had looked for a prophesied Messiah, a deliverer who would usher in a kingdom of peace and prosperity (Ps 110; Isa 32:1-8; Amos 9:13). Jesus was clearly identified as this Messiah in Peter's great confession, "You are the Christ, the Son of the living God" (Matt 16:16).
SON OF MAN - The title Son of Man was Jesus' favorite way of referring to Himself. He may have done this because this was not a recognized title already known by the people and associated with popular ideas. This title means essentially "The Man." But as Jesus used it, it took on new significance.
Jesus used the title to emphasize that "the Son of Man must suffer" (Mark 8:31). The word must implies that His suffering was foretold by the prophets. It was, indeed, "written concerning the Son of Man, that He must suffer many things and be treated with contempt" (Mark 9:12). So when Jesus announced the presence of the betrayer at the Last Supper, He declared, "The Son of Man indeed goes just as it is written of Him" (Mark 14:21). Later on the same evening He submitted to His captors with the words, "The Scriptures must be fulfilled" (Mark 14:49).
DENIAL To be untrue or to disown. This word is used often in the Bible to express one's faithfulness to God or Christ. A person may deny God in word or deed. Denial in word often involves disowning or rejecting a relationship with, or knowledge of, God or Christ (Josh 24:27; Matt 10:33; 2 Peter 2:1). Denial in deed especially refers to withholding something from someone (Prov 30:7; 1 Tim 5:8). It may even refer to self-denial-withholding or abstaining from the pleasures of the world for the sake of Christ (Matt 16:24).
CROSS An upright wooden stake or post on which Jesus was executed. Before the manner of Jesus' death caused the cross to symbolize the very heart of the Christian faith, the Greek word for cross referred primarily to a pointed stake used in rows to form the walls of a defensive stockade.
Significance of the Cross. The authors of the gospels tell us that the Lord Jesus spoke of the cross before His death (Matt 10:38; Mark 10:21; Luke 14:27) as a symbol of the necessity of full commitment (even unto death) for those who could be His disciples. But the major significance of the cross after Jesus' death and resurrection is its use as a symbol of Jesus' willingness to suffer for our sins (Phil 2:8; Heb 12:2) so that we might be reconciled (2 Cor 5:19; Col 1:20) to God and know His peace (Eph 2:16).
SOUL The word soul also refers to the inner life of man, the seat of his emotions, and the center of human personality. The first use of the word soul in the Old Testament expresses this meaning: "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being (soul)" (Gen 2:7). This means more than being given physical life; the biblical writer declares that man became a "living soul," or a person, a human being, one distinct from all other animals.
In the New Testament, Jesus spoke of his soul as being "exceedingly sorrowful" (Matt 26:38). Mary, the mother of Jesus, proclaimed that her soul "magnifies the Lord" (Luke 1:46). John prayed that Gaius would "prosper in all things and be in health, just as your soul prospers" (3 John 2).
Bible Study Mark 8: Text and Questions
Christ’s Feeding of the Four Thousand
8:1 During those days another large crowd gathered. Since they had nothing to eat, Jesus called his disciples to him and said, 2 "I have compassion for these people; they have already been with me three days and have nothing to eat. 3 If I send them home hungry, they will collapse on the way, because some of them have come a long distance."
4 His disciples answered, "But where in this remote place can anyone get enough bread to feed them?"
5 "How many loaves do you have?" Jesus asked.
"Seven," they replied.
6 He told the crowd to sit down on the ground. When he had taken the seven loaves and given thanks, he broke them and gave them to his disciples to set before the people, and they did so. 7 They had a few small fish as well; he gave thanks for them also and told the disciples to distribute them. 8 The people ate and were satisfied. Afterward the disciples picked up seven basketfuls of broken pieces that were left over. 9 About four thousand men were present. And having sent them away, 10 he got into the boat with his disciples and went to the region of Dalmanutha.
1. Why did Jesus have compassion for the people?
2. Why was it important to give thanks to God before performing the miracle?
3. Why were there basketfuls of food left over?
4. What does this tell us about God’s grace?
Christ refuses to give the Pharisees a Sign
11 The Pharisees came and began to question Jesus. To test him, they asked him for a sign from heaven. 12 He sighed deeply and said, "Why does this generation ask for a miraculous sign? I tell you the truth, no sign will be given to it." 13 Then he left them, got back into the boat and crossed to the other side.
1. Why did the Pharisees ask Jesus for a sign from heaven?
2. What made Him refuse their request?
3. How would the Pharisees react to this?
Jesus Cautions His Disciples
14 The disciples had forgotten to bring bread, except for one loaf they had with them in the boat. 15 "Be careful," Jesus warned them. "Watch out for the yeast of the Pharisees and that of Herod."
16 They discussed this with one another and said, "It is because we have no bread."
17 Aware of their discussion, Jesus asked them: "Why are you talking about having no bread? Do you still not see or understand? Are your hearts hardened? 18 Do you have eyes but fail to see, and ears but fail to hear? And don't you remember? 19 When I broke the five loaves for the five thousand, how many basketfuls of pieces did you pick up?"
"Twelve," they replied.
20 "And when I broke the seven loaves for the four thousand, how many basketfuls of pieces did you pick up?"
They answered, "Seven."
21 He said to them, "Do you still not understand?"
1. Why did Jesus have to warn the disciples about the Pharisees and Herod?
2. How did they respond?
3. What was Christ’s reaction? What was He trying to teach them?
Jesus heals a Blind Man
22 They came to Bethsaida, and some people brought a blind man and begged Jesus to touch him. 23 He took the blind man by the hand and led him outside the village. When he had spit on the man's eyes and put his hands on him, Jesus asked, "Do you see anything?"
24 He looked up and said, "I see people; they look like trees walking around."
25 Once more Jesus put his hands on the man's eyes. Then his eyes were opened, his sight was restored, and he saw everything clearly. 26 Jesus sent him home, saying, "Don't go into the village."
1. Why did the people have to beg Jesus to touch the blind man?
2. What made Jesus lead him away from the villagers?
3. What was the purpose of Christ’s spit?
4. Why wasn’t this miracle instantaneous?
5.
Peter’s Confession
27 Jesus and his disciples went on to the villages around Caesarea Philippi. On the way he asked them, "Who do people say I am?"
28 They replied, "Some say John the Baptist; others say Elijah; and still others, one of the prophets."
29 "But what about you?" he asked. "Who do you say I am?"
Peter answered, "You are the Christ."
30 Jesus warned them not to tell anyone about him.
1. Why did Jesus ask his disciples about what the people were saying about Him?
2. What answers did they give?
3. What did Peter say? Where did this come from?
4. What made Jesus insist that they were not to tell anyone about this?
Jesus warns the disciples of things to come
31 He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again. 32 He spoke plainly about this, and Peter took him aside and began to rebuke him.
33 But when Jesus turned and looked at his disciples, he rebuked Peter. "Get behind me, Satan!" he said. "You do not have in mind the things of God, but the things of men."
1. Why did Jesus mention future sufferings to His disciples?
2. How did Peter react?
3. What did Jesus say to Peter? Why did He do this?
Jesus preaches about Denial
34 Then he called the crowd to him along with his disciples and said: "If anyone would come after me, he must deny himself and take up his cross and follow me. 35 For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it. 36 What good is it for a man to gain the whole world, yet forfeit his soul? 37 Or what can a man give in exchange for his soul? 38 If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father's glory with the holy angels."
1. Why did Jesus begin to preach about denial?
2. What did His message mean to His people?
3. What does His message mean for us today? How do we apply this teaching to our lives?
8:1 During those days another large crowd gathered. Since they had nothing to eat, Jesus called his disciples to him and said, 2 "I have compassion for these people; they have already been with me three days and have nothing to eat. 3 If I send them home hungry, they will collapse on the way, because some of them have come a long distance."
4 His disciples answered, "But where in this remote place can anyone get enough bread to feed them?"
5 "How many loaves do you have?" Jesus asked.
"Seven," they replied.
6 He told the crowd to sit down on the ground. When he had taken the seven loaves and given thanks, he broke them and gave them to his disciples to set before the people, and they did so. 7 They had a few small fish as well; he gave thanks for them also and told the disciples to distribute them. 8 The people ate and were satisfied. Afterward the disciples picked up seven basketfuls of broken pieces that were left over. 9 About four thousand men were present. And having sent them away, 10 he got into the boat with his disciples and went to the region of Dalmanutha.
1. Why did Jesus have compassion for the people?
2. Why was it important to give thanks to God before performing the miracle?
3. Why were there basketfuls of food left over?
4. What does this tell us about God’s grace?
Christ refuses to give the Pharisees a Sign
11 The Pharisees came and began to question Jesus. To test him, they asked him for a sign from heaven. 12 He sighed deeply and said, "Why does this generation ask for a miraculous sign? I tell you the truth, no sign will be given to it." 13 Then he left them, got back into the boat and crossed to the other side.
1. Why did the Pharisees ask Jesus for a sign from heaven?
2. What made Him refuse their request?
3. How would the Pharisees react to this?
Jesus Cautions His Disciples
14 The disciples had forgotten to bring bread, except for one loaf they had with them in the boat. 15 "Be careful," Jesus warned them. "Watch out for the yeast of the Pharisees and that of Herod."
16 They discussed this with one another and said, "It is because we have no bread."
17 Aware of their discussion, Jesus asked them: "Why are you talking about having no bread? Do you still not see or understand? Are your hearts hardened? 18 Do you have eyes but fail to see, and ears but fail to hear? And don't you remember? 19 When I broke the five loaves for the five thousand, how many basketfuls of pieces did you pick up?"
"Twelve," they replied.
20 "And when I broke the seven loaves for the four thousand, how many basketfuls of pieces did you pick up?"
They answered, "Seven."
21 He said to them, "Do you still not understand?"
1. Why did Jesus have to warn the disciples about the Pharisees and Herod?
2. How did they respond?
3. What was Christ’s reaction? What was He trying to teach them?
Jesus heals a Blind Man
22 They came to Bethsaida, and some people brought a blind man and begged Jesus to touch him. 23 He took the blind man by the hand and led him outside the village. When he had spit on the man's eyes and put his hands on him, Jesus asked, "Do you see anything?"
24 He looked up and said, "I see people; they look like trees walking around."
25 Once more Jesus put his hands on the man's eyes. Then his eyes were opened, his sight was restored, and he saw everything clearly. 26 Jesus sent him home, saying, "Don't go into the village."
1. Why did the people have to beg Jesus to touch the blind man?
2. What made Jesus lead him away from the villagers?
3. What was the purpose of Christ’s spit?
4. Why wasn’t this miracle instantaneous?
5.
Peter’s Confession
27 Jesus and his disciples went on to the villages around Caesarea Philippi. On the way he asked them, "Who do people say I am?"
28 They replied, "Some say John the Baptist; others say Elijah; and still others, one of the prophets."
29 "But what about you?" he asked. "Who do you say I am?"
Peter answered, "You are the Christ."
30 Jesus warned them not to tell anyone about him.
1. Why did Jesus ask his disciples about what the people were saying about Him?
2. What answers did they give?
3. What did Peter say? Where did this come from?
4. What made Jesus insist that they were not to tell anyone about this?
Jesus warns the disciples of things to come
31 He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again. 32 He spoke plainly about this, and Peter took him aside and began to rebuke him.
33 But when Jesus turned and looked at his disciples, he rebuked Peter. "Get behind me, Satan!" he said. "You do not have in mind the things of God, but the things of men."
1. Why did Jesus mention future sufferings to His disciples?
2. How did Peter react?
3. What did Jesus say to Peter? Why did He do this?
Jesus preaches about Denial
34 Then he called the crowd to him along with his disciples and said: "If anyone would come after me, he must deny himself and take up his cross and follow me. 35 For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it. 36 What good is it for a man to gain the whole world, yet forfeit his soul? 37 Or what can a man give in exchange for his soul? 38 If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father's glory with the holy angels."
1. Why did Jesus begin to preach about denial?
2. What did His message mean to His people?
3. What does His message mean for us today? How do we apply this teaching to our lives?
Wednesday, March 12, 2008
Bible Study Mark 7 Notes
UNCLEAN, UNCLEANNESS To be defiled, foul, unfit. To be unclean refers to foods that are unfit, to defilement of a moral or religious character, and to spiritual impurity. The Old Testament distinguishes between what is clean and helpful and what is unclean and unacceptable (Lev 10:10; 11:47). The priest was to teach the people the difference (Ezek 44:23).
The teaching about uncleanness springs from the concept of God's holiness (Lev 11:44-45). Freedom from uncleanness and guilt is possible through God's gracious work (Ps 51:7). Holiness within, purity of heart, is possible through the exercise of faith in Christ's redemption (Titus 2:14; 1 Peter 1:2) and obedience to His word of truth (John 15:3; 17:17; 1 Peter 1:22).
In the gospels, the word unclean describes those who are possessed by undesirable or even demonic spirits. Jesus exercised command over these unclean spirits (Luke 4:36) and effectively rebuked them (Luke 9:42). The disciples were also given power over unclean spirits (Mark 6:7; Acts 5:16). Jesus often cast out unclean spirits (Mark 1:23,26-27; 5:2).
CEREMONIAL WASHING, ABLUTION The ceremonial washing of one's body, vessels, and clothing for the purpose of religious purification. This word is not found in the NKJV, but it occurs in Heb 6:2 and 9:10 in the RSV. In both places the Greek word is baptismos (literally, "dipping"), which can be translated "washings" (Heb 9:10).
Ablutions have nothing to do with washing one's body for sanitary or hygienic purposes. Rather, these were performed in order to remove ritual defilement. Some of the causes of ritual uncleaness in Bible times were bloodshed (Lev 17), childbirth (Lev 12), sexual intercourse (Lev 18), leprosy (Lev 12), menstruation (Lev 15), and contact with dead bodies (Num 19).
By New Testament times, ceremonial washings became almost an end in themselves. The Pharisees were preoccupied with ritual purifications (Matt 15:2; Mark 7:4). Jesus exhorted the scribes and Pharisees to "cleanse the inside of the cup and dish"-that is, cleanse their hearts and spirits-and not just wash the outside by religious rituals. Moral filth cannot be washed away with physical cleansing agents (Jer 2:22; Isa 1:16). Jesus Christ is to be praised, for He "loved us and washed us from our sins in His own blood" (Rev 1:5; 7:14).
TRADITION Customs and practices from the past which are passed on as accepted standards of behavior for the present. Jesus criticized the Pharisees for slavishly following their traditions and making them more authoritative than the Scripture (Matt 15:2; Mark 7:3).
ELDER A term used throughout the Bible but designating different ideas at various times in biblical history. The word may refer to age, experience, and authority, as well as specific leadership roles.
In ancient times authority was given to older people with wider experience. These were often considered the most qualified to hold places of leadership. The basic meaning of the Hebrew and Greek words for elder is "old age."
A governing structure similar to the ruling elders among the Jews was followed in the early church. The title elder was continued, but the significance of the office changed. Thus, the term elder is used in the New Testament to refer to the Jewish elders of the synagogue, to the members of the Sanhedrin, and to certain persons who held office in the church. It also implied seniority by reason of age (1 Tim 5:2; 1 Peter 5:5).
ISAIAH [eye ZAY uh] (Jehovah has saved)-a famous Old Testament prophet who predicted the coming of the Messiah; the author of the Book of Isaiah. Isaiah was probably born in Jerusalem of a family that was related to the royal house of Judah.
Isaiah's ministry extended from about 740 B.C. until at least 701 B.C. (Isa 37-39). His 40 years of preaching doom and promise did not turn the nation of Judah from its headlong rush toward destruction. But he faithfully preached the message God gave him until the very end.
According to a popular Jewish tradition, Isaiah met his death by being sawn in half during the reign of the evil king Manasseh of Judah. This tradition seems to be supported by the writer of Hebrews (Heb 11:37). Certainly Isaiah is one of the heroes of the faith "of whom the world was not worthy" (Heb 11:38).
HYPOCRISY Pretending to be what one is not. The New Testament meaning of hypocrisy and hypocrite reflects its use in Greek drama. In the Greek theater, a hypocrite was one who wore a mask and played a part on the stage, imitating the speech, mannerisms, and conduct of the character portrayed.
Throughout His ministry, Jesus vigorously exposed and denounced the hypocrisy of many who opposed Him, especially the scribes and Pharisees. They paraded their charitable deeds, praying and fasting as a theatrical display to win the praise of men (Matt 6:1-2,5,16). They sought to give the appearance of being godly, but they were actually blind to the truth of God (Luke 20:19-20).
MOSES [MOE zez] (drawn out)-the Hebrew prophet who delivered the Israelites from Egyptian slavery and who was their leader and lawgiver during their years of wandering in the wilderness.
CORBAN [KAWR bahn] (an offering)-a word applied to a gift or offering in the Temple which declared that gift dedicated to God in a special sense. Once a gift was offered under the special declaration of Corban, it could not be withdrawn or taken back; it was considered totally dedicated for the Temple's special use.
Jesus condemned the Pharisees for encouraging the people to make such gifts to the Temple while neglecting their responsibility to care for their parents (Mark 7:11-13). According to Jesus, this was a clear violation of a higher commandment, "Honor your father and your mother" (Mark 7:10).
EVIL A force that opposes God and His work of righteousness in the world (Rom 7:8-19). The word is also used for any disturbance to the harmonious order of the universe, such as disease (Ps 41:8). But the Bible makes it plain that even these so-called "physical evils" are the result of a far more serious moral and spiritual evil that began with the FALL of Adam and Eve in the Garden of Eden (Gen 3).
Evil also comes from the hearts of men (Mark 7:20-23). It does not come from God, "for God cannot be tempted by evil, nor does He Himself tempt anyone" (James 1:13).
TYRE [tire] (a rock)-an ancient seaport city of the Phoenicians situated north of Palestine (see Map 3, B-1). Tyre was the principal seaport of the Phoenician coast, about 40 kilometers (25 miles) south of Sidon and 56 kilometers (35 miles) north of Carmel. It consisted of two cities: a rocky coastal city on the mainland and a small island city. The island city was just off the shore. The mainland city was on a coastal plain, a strip only 24 kilometers (15 miles) long and 3 kilometers (2 miles) wide.
Behind the plain of Tyre stood the rocky mountains of Lebanon. Tyre was easily defended because it had the sea on the west, the mountains on the east, and several other rocky cliffs (one the famous "Ladder of Tyre") around it, making it difficult to invade.
Tyre in the New Testament. During the Roman period Tyre again was rebuilt, eventually achieving a degree of prosperity. A Roman colony was established at the city. Herod I rebuilt the main temple, which would have been standing when Jesus visited the coasts of Tyre and Sidon (Matt 15:21-28; Mark 7:24-31). People of Tyre listened to Jesus as He taught (Mark 3:8; Luke 6:17). The Lord Jesus even cited Tyre as a heathen city that would bear less judgment than the Galilaean towns in which He had invested so much of His ministry (Matt 11:21-22; Luke 10:13-14).
In the New Testament period a Christian community flourished at Tyre. At the close of Paul's third missionary journey he stopped at Tyre and stayed with the believers there for a week (Acts 21:1-7).
SYROPHOENICIAN [sigh row feh KNEE shun]-a Gentile woman whose daughter was healed by Jesus (Mark 7:26). She was from Phoenicia, a nation northeast of Palestine which had been incorporated into the Roman province of Syria-thus the term, Syro-Phoenician. Although she was not a citizen of the Jewish nation, she believed Jesus could heal her daughter. Jesus commended her because of her great faith.
DOG In ancient Israel, the dog was not "man's best friend." In fact, calling someone a dog was one of the most offensive ways of insulting that person. The Bible mentions dogs frequently; most of the references are derogatory. Even in New Testament times, Jews called Gentiles "dogs" (Matt 15:26). The term "dog" also referred to a male prostitute (Deut 23:18). Unbelievers who were shut out of the New Jerusalem were also termed "dogs" (Rev 22:15)-probably a reference to their sexual immorality. Moslems later applied the insult to Christians.
SIDON [SIGH dun] (a fishery)-an ancient Phoenician city on the Mediterranean coast in northern Palestine (see Map 3, B-1). Sidon dominated the coastal plain in the area of the Lebanon Mountains. Built on a hill across several small islands, it was connected by bridges.
The people of Sidon came to Galilee to hear the preaching of Christ and to be healed by His touch (Mark 3:8; Luke 6:17). Jesus even went to the borders of Tyre and Sidon (Matt 15:21-28; Mark 7:24-31), where He healed the Syro-Phoenician woman's daughter. Herod Agrippa I was displeased by the people of Tyre and Sidon, but they won over his servant Blastus and begged for peace "because their country was supplied with food by the king's country" (Acts 12:20).
SEA OF GALILEE A fresh-water lake, fed by the Jordan River, which was closely connected with the earthly ministry of Jesus (see Map 6, C-2). This "sea" is called by four different names in the Bible: the "Sea of Chinnereth" [or "Chinneroth"] (the Hebrew word for "harp-shaped," the general outline of the lake; Num 34:11; Josh 12:3; 13:27); the "Lake of Gennesaret" (Luke 5:1), taking the name from the fertile Plain of Gennesaret that lies on the northwest (Matt 14:34); the "Sea of Tiberias" (John 6:1; 21:1), because of its association with the capital of Herod Antipas; and the "Sea of Galilee" (Matt 4:18; Mark 1:16).
DEAFNESS Muteness. This is the temporary loss of speech, usually caused by a brain lesion but sometimes attributed to an emotional upset. This happened to the prophet Ezekiel (Ezek 33:22). When an angel told Zechariah that he would be the father of John the Baptist, the old man came out of the Temple and could not speak (Luke 1:22).
The teaching about uncleanness springs from the concept of God's holiness (Lev 11:44-45). Freedom from uncleanness and guilt is possible through God's gracious work (Ps 51:7). Holiness within, purity of heart, is possible through the exercise of faith in Christ's redemption (Titus 2:14; 1 Peter 1:2) and obedience to His word of truth (John 15:3; 17:17; 1 Peter 1:22).
In the gospels, the word unclean describes those who are possessed by undesirable or even demonic spirits. Jesus exercised command over these unclean spirits (Luke 4:36) and effectively rebuked them (Luke 9:42). The disciples were also given power over unclean spirits (Mark 6:7; Acts 5:16). Jesus often cast out unclean spirits (Mark 1:23,26-27; 5:2).
CEREMONIAL WASHING, ABLUTION The ceremonial washing of one's body, vessels, and clothing for the purpose of religious purification. This word is not found in the NKJV, but it occurs in Heb 6:2 and 9:10 in the RSV. In both places the Greek word is baptismos (literally, "dipping"), which can be translated "washings" (Heb 9:10).
Ablutions have nothing to do with washing one's body for sanitary or hygienic purposes. Rather, these were performed in order to remove ritual defilement. Some of the causes of ritual uncleaness in Bible times were bloodshed (Lev 17), childbirth (Lev 12), sexual intercourse (Lev 18), leprosy (Lev 12), menstruation (Lev 15), and contact with dead bodies (Num 19).
By New Testament times, ceremonial washings became almost an end in themselves. The Pharisees were preoccupied with ritual purifications (Matt 15:2; Mark 7:4). Jesus exhorted the scribes and Pharisees to "cleanse the inside of the cup and dish"-that is, cleanse their hearts and spirits-and not just wash the outside by religious rituals. Moral filth cannot be washed away with physical cleansing agents (Jer 2:22; Isa 1:16). Jesus Christ is to be praised, for He "loved us and washed us from our sins in His own blood" (Rev 1:5; 7:14).
TRADITION Customs and practices from the past which are passed on as accepted standards of behavior for the present. Jesus criticized the Pharisees for slavishly following their traditions and making them more authoritative than the Scripture (Matt 15:2; Mark 7:3).
ELDER A term used throughout the Bible but designating different ideas at various times in biblical history. The word may refer to age, experience, and authority, as well as specific leadership roles.
In ancient times authority was given to older people with wider experience. These were often considered the most qualified to hold places of leadership. The basic meaning of the Hebrew and Greek words for elder is "old age."
A governing structure similar to the ruling elders among the Jews was followed in the early church. The title elder was continued, but the significance of the office changed. Thus, the term elder is used in the New Testament to refer to the Jewish elders of the synagogue, to the members of the Sanhedrin, and to certain persons who held office in the church. It also implied seniority by reason of age (1 Tim 5:2; 1 Peter 5:5).
ISAIAH [eye ZAY uh] (Jehovah has saved)-a famous Old Testament prophet who predicted the coming of the Messiah; the author of the Book of Isaiah. Isaiah was probably born in Jerusalem of a family that was related to the royal house of Judah.
Isaiah's ministry extended from about 740 B.C. until at least 701 B.C. (Isa 37-39). His 40 years of preaching doom and promise did not turn the nation of Judah from its headlong rush toward destruction. But he faithfully preached the message God gave him until the very end.
According to a popular Jewish tradition, Isaiah met his death by being sawn in half during the reign of the evil king Manasseh of Judah. This tradition seems to be supported by the writer of Hebrews (Heb 11:37). Certainly Isaiah is one of the heroes of the faith "of whom the world was not worthy" (Heb 11:38).
HYPOCRISY Pretending to be what one is not. The New Testament meaning of hypocrisy and hypocrite reflects its use in Greek drama. In the Greek theater, a hypocrite was one who wore a mask and played a part on the stage, imitating the speech, mannerisms, and conduct of the character portrayed.
Throughout His ministry, Jesus vigorously exposed and denounced the hypocrisy of many who opposed Him, especially the scribes and Pharisees. They paraded their charitable deeds, praying and fasting as a theatrical display to win the praise of men (Matt 6:1-2,5,16). They sought to give the appearance of being godly, but they were actually blind to the truth of God (Luke 20:19-20).
MOSES [MOE zez] (drawn out)-the Hebrew prophet who delivered the Israelites from Egyptian slavery and who was their leader and lawgiver during their years of wandering in the wilderness.
CORBAN [KAWR bahn] (an offering)-a word applied to a gift or offering in the Temple which declared that gift dedicated to God in a special sense. Once a gift was offered under the special declaration of Corban, it could not be withdrawn or taken back; it was considered totally dedicated for the Temple's special use.
Jesus condemned the Pharisees for encouraging the people to make such gifts to the Temple while neglecting their responsibility to care for their parents (Mark 7:11-13). According to Jesus, this was a clear violation of a higher commandment, "Honor your father and your mother" (Mark 7:10).
EVIL A force that opposes God and His work of righteousness in the world (Rom 7:8-19). The word is also used for any disturbance to the harmonious order of the universe, such as disease (Ps 41:8). But the Bible makes it plain that even these so-called "physical evils" are the result of a far more serious moral and spiritual evil that began with the FALL of Adam and Eve in the Garden of Eden (Gen 3).
Evil also comes from the hearts of men (Mark 7:20-23). It does not come from God, "for God cannot be tempted by evil, nor does He Himself tempt anyone" (James 1:13).
TYRE [tire] (a rock)-an ancient seaport city of the Phoenicians situated north of Palestine (see Map 3, B-1). Tyre was the principal seaport of the Phoenician coast, about 40 kilometers (25 miles) south of Sidon and 56 kilometers (35 miles) north of Carmel. It consisted of two cities: a rocky coastal city on the mainland and a small island city. The island city was just off the shore. The mainland city was on a coastal plain, a strip only 24 kilometers (15 miles) long and 3 kilometers (2 miles) wide.
Behind the plain of Tyre stood the rocky mountains of Lebanon. Tyre was easily defended because it had the sea on the west, the mountains on the east, and several other rocky cliffs (one the famous "Ladder of Tyre") around it, making it difficult to invade.
Tyre in the New Testament. During the Roman period Tyre again was rebuilt, eventually achieving a degree of prosperity. A Roman colony was established at the city. Herod I rebuilt the main temple, which would have been standing when Jesus visited the coasts of Tyre and Sidon (Matt 15:21-28; Mark 7:24-31). People of Tyre listened to Jesus as He taught (Mark 3:8; Luke 6:17). The Lord Jesus even cited Tyre as a heathen city that would bear less judgment than the Galilaean towns in which He had invested so much of His ministry (Matt 11:21-22; Luke 10:13-14).
In the New Testament period a Christian community flourished at Tyre. At the close of Paul's third missionary journey he stopped at Tyre and stayed with the believers there for a week (Acts 21:1-7).
SYROPHOENICIAN [sigh row feh KNEE shun]-a Gentile woman whose daughter was healed by Jesus (Mark 7:26). She was from Phoenicia, a nation northeast of Palestine which had been incorporated into the Roman province of Syria-thus the term, Syro-Phoenician. Although she was not a citizen of the Jewish nation, she believed Jesus could heal her daughter. Jesus commended her because of her great faith.
DOG In ancient Israel, the dog was not "man's best friend." In fact, calling someone a dog was one of the most offensive ways of insulting that person. The Bible mentions dogs frequently; most of the references are derogatory. Even in New Testament times, Jews called Gentiles "dogs" (Matt 15:26). The term "dog" also referred to a male prostitute (Deut 23:18). Unbelievers who were shut out of the New Jerusalem were also termed "dogs" (Rev 22:15)-probably a reference to their sexual immorality. Moslems later applied the insult to Christians.
SIDON [SIGH dun] (a fishery)-an ancient Phoenician city on the Mediterranean coast in northern Palestine (see Map 3, B-1). Sidon dominated the coastal plain in the area of the Lebanon Mountains. Built on a hill across several small islands, it was connected by bridges.
The people of Sidon came to Galilee to hear the preaching of Christ and to be healed by His touch (Mark 3:8; Luke 6:17). Jesus even went to the borders of Tyre and Sidon (Matt 15:21-28; Mark 7:24-31), where He healed the Syro-Phoenician woman's daughter. Herod Agrippa I was displeased by the people of Tyre and Sidon, but they won over his servant Blastus and begged for peace "because their country was supplied with food by the king's country" (Acts 12:20).
SEA OF GALILEE A fresh-water lake, fed by the Jordan River, which was closely connected with the earthly ministry of Jesus (see Map 6, C-2). This "sea" is called by four different names in the Bible: the "Sea of Chinnereth" [or "Chinneroth"] (the Hebrew word for "harp-shaped," the general outline of the lake; Num 34:11; Josh 12:3; 13:27); the "Lake of Gennesaret" (Luke 5:1), taking the name from the fertile Plain of Gennesaret that lies on the northwest (Matt 14:34); the "Sea of Tiberias" (John 6:1; 21:1), because of its association with the capital of Herod Antipas; and the "Sea of Galilee" (Matt 4:18; Mark 1:16).
DEAFNESS Muteness. This is the temporary loss of speech, usually caused by a brain lesion but sometimes attributed to an emotional upset. This happened to the prophet Ezekiel (Ezek 33:22). When an angel told Zechariah that he would be the father of John the Baptist, the old man came out of the Temple and could not speak (Luke 1:22).
Bible Study Mark 7 - Text & Questions
Christ’s dispute with the Pharisees over ritual hand washing
7:1 The Pharisees and some of the teachers of the law who had come from Jerusalem gathered around Jesus and 2 saw some of his disciples eating food with hands that were "unclean," that is, unwashed. 3(The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders. 4 When they come from the marketplace they do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers and kettles.)
5 So the Pharisees and teachers of the law asked Jesus, "Why don't your disciples live according to the tradition of the elders instead of eating their food with 'unclean' hands?"
6 He replied, "Isaiah was right when he prophesied about you hypocrites; as it is written:
"'These people honor me with their lips, but their hearts are far from me. 7 They worship me in vain; their teachings are but rules taught by men.'
8 You have let go of the commands of God and are holding on to the traditions of men."
1. Why did the Pharisees complain about Christ’s disciples? Why were their traditions so important to them?
2. How did Jesus respond? Why did He emphasize the difference between the commands of God and the traditions of men?
3. Where do we see similar things in today’s church? How would Jesus respond to those traditions that we hold dear?
Christ’s criticism of their man-made rules
9 And he said to them: "You have a fine way of setting aside the commands of God in order to observe your own traditions! 10 For Moses said, 'Honor your father and your mother,' and, 'Anyone who curses his father or mother must be put to death.' 11 But you say that if a man says to his father or mother: 'Whatever help you might otherwise have received from me is Corban' (that is, a gift devoted to God), 12 then you no longer let him do anything for his father or mother. 13 Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that."
14 Again Jesus called the crowd to him and said, "Listen to me, everyone, and understand this. 15 Nothing outside a man can make him 'unclean' by going into him. Rather, it is what comes out of a man that makes him 'unclean.'"
1. Why did Jesus accuse the Pharisees of setting aside the commands of God? What example did He use?
2. How would the Pharisees react to this criticism? Are we guilty of doing the same?
3. What lesson did He teach to the people? Why was this so important to Him and God?
Christ explains His remarks to His disciples
17 After he had left the crowd and entered the house, his disciples asked him about this parable. 18 "Are you so dull?" he asked. "Don't you see that nothing that enters a man from the outside can make him 'unclean'? 19 For it doesn't go into his heart but into his stomach, and then out of his body." (In saying this, Jesus declared all foods "clean.")
20 He went on: "What comes out of a man is what makes him 'unclean.' 21 For from within, out of men's hearts, come evil thoughts, sexual immorality, theft, murder, adultery, 22 greed, malice, deceit, lewdness, envy, slander, arrogance and folly. 23 All these evils come from inside and make a man 'unclean.'"
1. What made the disciples ask Jesus about the parable? Why did He call them ‘dull’?
2. What made Mark write in parenthesis ‘in saying this, Jesus declared all foods “clean”? To whom was Mark writing this?
3. What do you think of Christ’s list of unclean sins? How does this affect us as Christians?
Jesus and the Syrian woman
24 Jesus left that place and went to the vicinity of Tyre. He entered a house and did not want anyone to know it; yet he could not keep his presence secret. 25 In fact, as soon as she heard about him, a woman whose little daughter was possessed by an evil spirit came and fell at his feet. 26 The woman was a Greek, born in Syrian Phoenicia. She begged Jesus to drive the demon out of her daughter.
27 "First let the children eat all they want," he told her, "for it is not right to take the children's bread and toss it to their dogs."
28 "Yes, Lord," she replied, "but even the dogs under the table eat the children's crumbs."
29 Then he told her, "For such a reply, you may go; the demon has left your daughter."
30 She went home and found her child lying on the bed, and the demon gone.
1. Why did Jesus want to keep His presence a secret?
2. Why did the Greek woman have to beg Jesus to heal her daughter? What had she heard about Him?
3. What do you think about Christ’s response to the woman’s request? Is He taunting her?
4. What finally causes Jesus to heal the little girl? How is this healing different from the others we have encountered in the Gospel of Mark?
Jesus heals a deaf man
31 Then Jesus left the vicinity of Tyre and went through Sidon, down to the Sea of Galilee and into the region of the Decapolis. 32 There some people brought to him a man who was deaf and could hardly talk, and they begged him to place his hand on the man.
33 After he took him aside, away from the crowd, Jesus put his fingers into the man's ears. Then he spit and touched the man's tongue. 34 He looked up to heaven and with a deep sigh said to him, "Ephphatha!" (which means, "Be opened!"). 35 At this, the man's ears were opened, his tongue was loosened and he began to speak plainly.
36 Jesus commanded them not to tell anyone. But the more he did so, the more they kept talking about it. 37 People were overwhelmed with amazement. "He has done everything well," they said. "He even makes the deaf hear and the mute speak."
1. What was Jesus doing in the Decapolis region? Who had prepared His way there? (Look at Chapter 5)
2. Why did Jesus take the deaf man away from the crowd? How does He heal the deaf mute?
3. Why does Jesus command them not to tell anyone about this? Is this reverse psychology?
4. What is the outcome of both these healings? Is this what Jesus wanted?
7:1 The Pharisees and some of the teachers of the law who had come from Jerusalem gathered around Jesus and 2 saw some of his disciples eating food with hands that were "unclean," that is, unwashed. 3(The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders. 4 When they come from the marketplace they do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers and kettles.)
5 So the Pharisees and teachers of the law asked Jesus, "Why don't your disciples live according to the tradition of the elders instead of eating their food with 'unclean' hands?"
6 He replied, "Isaiah was right when he prophesied about you hypocrites; as it is written:
"'These people honor me with their lips, but their hearts are far from me. 7 They worship me in vain; their teachings are but rules taught by men.'
8 You have let go of the commands of God and are holding on to the traditions of men."
1. Why did the Pharisees complain about Christ’s disciples? Why were their traditions so important to them?
2. How did Jesus respond? Why did He emphasize the difference between the commands of God and the traditions of men?
3. Where do we see similar things in today’s church? How would Jesus respond to those traditions that we hold dear?
Christ’s criticism of their man-made rules
9 And he said to them: "You have a fine way of setting aside the commands of God in order to observe your own traditions! 10 For Moses said, 'Honor your father and your mother,' and, 'Anyone who curses his father or mother must be put to death.' 11 But you say that if a man says to his father or mother: 'Whatever help you might otherwise have received from me is Corban' (that is, a gift devoted to God), 12 then you no longer let him do anything for his father or mother. 13 Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that."
14 Again Jesus called the crowd to him and said, "Listen to me, everyone, and understand this. 15 Nothing outside a man can make him 'unclean' by going into him. Rather, it is what comes out of a man that makes him 'unclean.'"
1. Why did Jesus accuse the Pharisees of setting aside the commands of God? What example did He use?
2. How would the Pharisees react to this criticism? Are we guilty of doing the same?
3. What lesson did He teach to the people? Why was this so important to Him and God?
Christ explains His remarks to His disciples
17 After he had left the crowd and entered the house, his disciples asked him about this parable. 18 "Are you so dull?" he asked. "Don't you see that nothing that enters a man from the outside can make him 'unclean'? 19 For it doesn't go into his heart but into his stomach, and then out of his body." (In saying this, Jesus declared all foods "clean.")
20 He went on: "What comes out of a man is what makes him 'unclean.' 21 For from within, out of men's hearts, come evil thoughts, sexual immorality, theft, murder, adultery, 22 greed, malice, deceit, lewdness, envy, slander, arrogance and folly. 23 All these evils come from inside and make a man 'unclean.'"
1. What made the disciples ask Jesus about the parable? Why did He call them ‘dull’?
2. What made Mark write in parenthesis ‘in saying this, Jesus declared all foods “clean”? To whom was Mark writing this?
3. What do you think of Christ’s list of unclean sins? How does this affect us as Christians?
Jesus and the Syrian woman
24 Jesus left that place and went to the vicinity of Tyre. He entered a house and did not want anyone to know it; yet he could not keep his presence secret. 25 In fact, as soon as she heard about him, a woman whose little daughter was possessed by an evil spirit came and fell at his feet. 26 The woman was a Greek, born in Syrian Phoenicia. She begged Jesus to drive the demon out of her daughter.
27 "First let the children eat all they want," he told her, "for it is not right to take the children's bread and toss it to their dogs."
28 "Yes, Lord," she replied, "but even the dogs under the table eat the children's crumbs."
29 Then he told her, "For such a reply, you may go; the demon has left your daughter."
30 She went home and found her child lying on the bed, and the demon gone.
1. Why did Jesus want to keep His presence a secret?
2. Why did the Greek woman have to beg Jesus to heal her daughter? What had she heard about Him?
3. What do you think about Christ’s response to the woman’s request? Is He taunting her?
4. What finally causes Jesus to heal the little girl? How is this healing different from the others we have encountered in the Gospel of Mark?
Jesus heals a deaf man
31 Then Jesus left the vicinity of Tyre and went through Sidon, down to the Sea of Galilee and into the region of the Decapolis. 32 There some people brought to him a man who was deaf and could hardly talk, and they begged him to place his hand on the man.
33 After he took him aside, away from the crowd, Jesus put his fingers into the man's ears. Then he spit and touched the man's tongue. 34 He looked up to heaven and with a deep sigh said to him, "Ephphatha!" (which means, "Be opened!"). 35 At this, the man's ears were opened, his tongue was loosened and he began to speak plainly.
36 Jesus commanded them not to tell anyone. But the more he did so, the more they kept talking about it. 37 People were overwhelmed with amazement. "He has done everything well," they said. "He even makes the deaf hear and the mute speak."
1. What was Jesus doing in the Decapolis region? Who had prepared His way there? (Look at Chapter 5)
2. Why did Jesus take the deaf man away from the crowd? How does He heal the deaf mute?
3. Why does Jesus command them not to tell anyone about this? Is this reverse psychology?
4. What is the outcome of both these healings? Is this what Jesus wanted?
Wednesday, February 27, 2008
Bible Study Mark 6 notes
SABBATH — the practice of observing one day in seven as a time for rest and worship. This practice apparently originated in creation, because God created the universe in six days and rested on the seventh (Gen 1). By this act, God ordained a pattern for living-that man should work six days each week at subduing and ruling the creation and should rest one day a week. This is the understanding of the creation set forth by Moses in Ex 20:3-11, when he wrote the Ten Commandments at God's direction.
SYNAGOGUE A congregation of Jews for worship or religious study. The word synagogue comes from the Greek sunagoge (literally, "a leading or bringing together"), which refers to any assembly or gathering of people for secular or religious purposes. Eventually the term came to refer exclusively to an assembly of Jewish people.
The synagogue was a place where local groups of Jews in cities and villages anywhere could gather for the reading and explanation of the Jewish sacred Scriptures and for prayer. The original emphasis was not on preaching but instruction in the law of Moses.
WISDOM Ability to judge correctly and to follow the best course of action, based on knowledge and understanding. The apostle Paul declared that the message of the cross is foolishness to the Greeks and a stumbling block to the Jews. But to those who believe, said Paul, this "foolishness of God" is "the wisdom of God" (1 Cor 1:18-25).
The biblical concept of wisdom, therefore, is quite different from the classical view of wisdom, which sought through philosophy and man's rational thought to determine the mysteries of existence and the universe. The first principle of biblical wisdom is that man should humble himself before God in reverence and worship, obedient to His commands. This idea is found especially in the WISDOM LITERATURE: the books of Job, Psalms, Proverbs, and Ecclesiastes.
MIRACLES Historic events or natural phenomena which appear to violate natural laws but which reveal God to the eye of faith at the same time. A valuable way of understanding the meaning of miracles is to examine the various terms for miracles used in the Bible.
Both the Old Testament and the New Testament use the word sign (Isa 7:11,14; John 2:11) to denote a miracle that points to a deeper revelation. Wonder (Joel 2:30; Mark 13:22) emphasizes the effect of the miracle, causing awe and even terror. A work (Matt 11:2) points to the presence of God in history, acting for mankind. The New Testament uses the word power (Mark 6:7) to emphasize God's acting in strength. These terms often overlap in meaning (Acts 2:43). They are more specific than the more general term "miracle."
JAMES James, the brother of Jesus. James is first mentioned as the oldest of Jesus' four younger brothers (Matt 13:55; Mark 6:3).
In the third and fourth centuries A.D., when the idea of the perpetual virginity of Mary gained ground, a number of church fathers argued that James was either a stepbrother to Jesus (by a former marriage of Joseph) or a cousin. But both options are forced. The New Testament seems to indicate that Mary and Joseph bore children after Jesus (Matt 1:25; 12:47; Luke 2:7; John 2:12; Acts 1:14), and that the second oldest was James (Matt 13:55-56; Mark 6:3). The gospels reveal that Jesus' family adopted a skeptical attitude toward His ministry (Matt 12:46-50; Mark 3:31-35; Luke 8:19-21; John 7:5). James apparently held the same attitude, because his name appears in no lists of the apostles, nor is he mentioned elsewhere in the gospels.
After Jesus' crucifixion, however, James became a believer. Paul indicated that James was a witness to the resurrection of Jesus (1 Cor 15:7). He called James an apostle (Gal 1:19), though like himself, not one of the original Twelve (1 Cor 15:5,7).
PROPHET A person who spoke for God and who communicated God's message courageously to God's Chosen People-the nation of Israel.
The Prophet's Call. A prophet received his call or appointment directly from God. Some prophets, like Jeremiah or John the Baptist, were called before birth (Jer 1:5; Luke 1:13-16), but their privilege was not a birthright. Their authority came from God alone whose message they bore (Ex 7:1). Who can match the eloquence and brilliance of Isaiah, the depth of emotion and melancholy of Jeremiah, or the dramatic and dogged spirit of Ezekiel? A prophetic call was a call to liberty and freedom to be oneself (John 8:31-32). It enabled the prophet to be unaffected by human bias and criticism. The call of the prophet required that he not be intimidated or threatened by his audience (Jer 1:7-8; Ezek 2:6).
PREACHER, PREACHING One who proclaims the gospel; proclamation of God's saving work through Jesus Christ.
The Old Testament mentions several prominent preachers. Noah, who warned of the impending flood and proclaimed God's ark of safety, was called a "preacher of righteousness" (2 Peter 2:5). Solomon described himself as a preacher who taught "words of truth" (Eccl 1:2; 12:9-10). At God's direction, Jonah made a preaching mission to Nineveh, declaring God's judgment and mercy (Jonah 3:2). Like Jonah, all the prophets of the Old Testament were regarded as preachers, particularly Isaiah, Jeremiah, Amos, and Micah.
In the New Testament, the gospel advanced on the wings of preaching. The zeal generated by PENTECOST, coupled with growing persecution of the young church, led the disciples to preach everywhere in the known world (Mark 16:20). With a sense of urgency, Jesus and the apostles preached in homes, by the seaside, on the Temple steps, and in the synagogues. John the Baptist called for repentance in preparation for the Messiah's appearance (Matt 3:11-12).
REPENTANCE A turning away from sin, disobedience, or rebellion and a turning back to God (Matt 9:13; Luke 5:32). In a more general sense, repentance means a change of mind (Gen 6:6-7) or a feeling of remorse or regret for past conduct (Matt 27:3). True repentance is a "godly sorrow" for sin, an act of turning around and going in the opposite direction. This type of repentance leads to a fundamental change in a person's relationship to God.
In Jesus' preaching of the kingdom of God is seen the truth that repentance and faith are two sides of the same coin: by repentance, one turns away from sin; by faith, one turns toward God in accepting the Lord Jesus Christ. Such a twofold turning, or conversion, is necessary for entrance into the kingdom (Matt 18:3). "Unless you repent," said Jesus, "you will all likewise perish" (Luke 13:3,5). This is the negative, or judgmental, side of Jesus' message. The positive, or merciful, side is seen in these words: "There is joy in the presence of the angels of God over one sinner who repents" (Luke 15:10).
OIL The best oil was obtained from the green olive fruit. It was used as fuel for lamps (Ex 27:20), as anointing oil (Lev 2:1), as an article of commerce (1 Kings 5:11), and for dressing wounds (Luke 10:34).
ANOINT, ANOINTING To authorize, or set apart, a person for a particular work or service (Isa 61:1). The anointed person belonged to God in a special sense. The phrases, "the Lord's anointed," "God's anointed," "My anointed," "Your anointed," or "His anointed" are used of Saul (1 Sam 26:9,11), David (2 Sam 22:51), and Solomon (2 Chron 6:42). In the New Testament, all who are Christ's disciples are said to be anointed; they are God's very own, set apart and commissioned for service (2 Cor 1:21).
In the New Testament, anointing was frequently used in connection with healing. The Holy Spirit's activities in a believer's life are pictured in terms associated with anointing. Jesus' disciples anointed the sick (Mark 6:13), and James instructed the elders of the church to anoint the sick with oil (James 5:14). This anointing was for the purpose of healing.
HEROD Herod Antipas (4 BC- A.D. 39). Antipas, another of Herod the Great's sons, began as tetrarch over Galilee and Perea. He was the ruling Herod during Jesus' life and ministry. Herod Antipas was first married to the daughter of Aretas, an Arabian king of Petrae. But he became infatuated with Herodias, the wife of his half-brother, Philip I. The two eloped together, although both were married at the time. This scandalous affair was condemned severely by John the Baptist (Matt 14:4; Mark 6:17-18; Luke 3:19).
Although Antipas apparently had some respect for John the Baptist, he had John arrested and imprisoned for his outspokenness. Later, at a royal birthday party, Antipas granted Salome, the daughter of Herod Philip, a wish. Probably at the prodding of Herodias (Mark 6:19), Salome requested the head of John the Baptist (Matt 14:6-12; Mark 6:21-29). Since he was under oath and did not want to lose face before his guests, Herod ordered John's execution.
ELIJAH [ee LIE juh] (the Lord is my God) - An influential prophet who lived during the ninth century B.C. during the reigns of Ahab and Ahaziah in the northern kingdom of Israel. Elijah shaped the history of his day and dominated Hebrew thinking for centuries afterward.
Elijah's prophetic activities emphasized the unconditional loyalty to God required of the nation of Israel. His strange dress and appearance (2 Kings 1:8), his fleetness of foot (1 Kings 18:46), his rugged constitution that resisted famine (1 Kings 19:8), and his cave-dwelling habits (1 Kings 17:3; 19:9) all suggest that he was a robust, outdoors-type personality.
HERODIAS [hih ROE dee uhs] — the queen who demanded John the Baptist's head on a platter (Matt 14:1-12). The granddaughter of Herod the Great, Herodias first married her father's brother Herod Philip I. One child was born to this union. Philip's half-brother, the tetrarch Herod Antipas, wanted Herodias for his own wife, so he divorced his wife and married Herodias while Philip was still living.
When John the Baptist denounced their immorality, Herodias plotted John's death. She had her daughter Salome gain Herod's favor by dancing seductively for him at a banquet. As a result, Herod promised her anything she wanted. Following her mother's wishes, Salome asked for the head of John the Baptist.
PHILIP Herod Philip the Tetrarch. Philip, who inherited the northern part of his father Herod the Great's kingdom (Luke 3:1), must have been the best of Herod's surviving sons. During his long and peaceful rule, he was responsible for a number of building projects, including the city of CaesareaPhilippi. He also rebuilt Bethsaida into a Greek city and renamed it Julias in honor of Augustus Caesar's daughter, Julia.
GALILEE Galilee was the boyhood home of Jesus Christ. He was a lad of Nazareth, as it was prophesied: "He shall be called a Nazarene" (Matt 2:23). Here He attempted to begin His public ministry, but was rejected by His own people (Luke 4:16-30).
All the disciples of Jesus, with the exception of Judas, came from Galilee (Matt 4:18; John 1:43-44; Acts 1:11; 2:7). In Cana of Galilee He performed His first miracle (John 2:11); in fact, 25 of His 33 great miracles were performed in Galilee. Capernaum in Galilee became the headquarters of His ministry (Matt 4:13; 9:1). Of His 32 parables, 19 were spoken in Galilee. The first three gospels concern themselves largely with Christ's Galilean ministry. Most of the events of our Lord's life and ministry are set against the backdrop of the Galilean hills.
OATH A solemn statement or claim used to validate a promise. In Bible times, oaths were sometimes accompanied by protective curses to make sure the oaths were kept (1 Sam 14:24; Gen 24:41). Such curses were also used to protect property rights from thieves (Judg 17:2) or from those who found a stolen object or knew of a theft (Lev 5:1).
EXECUTIONER One who legally takes another person's life. The Old Testament clearly distinguishes between murder, or illegally taking another's life (Ex 20:13), and execution. In God's law many crimes were met with the death penalty (Gen 9:6; Deut 13:10; 21:22). It was the executioner's task to exact that penalty. Personal vengeance was prohibited (Deut 24:16). The New Testament records several executions which were legal under Roman law but not under divine law (Matt 14:10). The most famous execution in the Bible is the crucifixion of Jesus (John 18).
SHEEP Sheep are mentioned more frequently than any other animal in the Bible-about 750 times. This is only natural since the Hebrew people were known early in their history as a race of wandering herdsmen. Even in the days of the kings, the simple shepherd's life seemed the ideal calling. The Bible makes many comparisons between the ways of sheep and human beings. In the New Testament the church is often compared to a sheepfold.
Well-suited for Palestine's dry plains, sheep fed on grass, woods, and shrubs. They could get along for long periods without water. Sheep in clusters are easily led, so a single shepherd could watch over a large flock.
SHEPHERD A person who takes care of sheep. Figuratively, the Old Testament pictures God as Israel's Shepherd-Leader (Ps 80:1; Ezek 34:14). The New Testament reveals Jesus as the Good Shepherd who gave His life for His sheep. When He said, "I am the good shepherd" (John 10:11), Jesus linked His own divine nature with one of the most ordinary occupations in Israel.
WAGES Compensation for performing work or service. In Bible times, wages were often paid in the form of property or privileges, not money. Such "in kind" payment for tasks completed especially suited the nomadic peoples of the Old Testament.
In Jesus' parable of the vineyard-workers, a landowner agreed to pay the laborers one denarius a day. Even workers who had served only an hour received a full day's wages, thanks to the landowner's generosity. This parable illustrates God's grace. He rewards each believer far more than he deserves.
BREAD A staple food made from flour or meal and mixed with a liquid, usually combined with leaven and kneaded, then shaped into loaves and baked.
FISH According to one authority, 45 species of fish are found in the inland waters of Palestine. Many more live in the Mediterranean Sea. But the Bible gives no details on any specific species of fish.
Fish, just like other animals, were divided into clean and unclean categories. Fish with fins and scales were considered clean, and they made a popular Sabbath meal. Unclean fish included catfish, eels, and probably sharks and lampreys, as well as shellfish. The Hebrews also considered whales and porpoises as fish, since they lived in the sea.
BETHSAIDA [beth SAY ih duh] (house of fishing) - the name of one or possibly two cities in the New Testament:
1. Bethsaida, which was later called Julias, was situated three kilometers (two miles) north of the Sea of Galilee and east of the Jordan River (see Map 6, C-2). The name Julias was given to it by the tetrarch Philip (Luke 3:1), after Julia, the daughter of Caesar Augustus. In the wilderness near Bethsaida, Jesus fed the 5,000 and healed the multitudes (Luke 9:10-17). It was also in Bethsaida that He restored sight to a blind man (Mark 8:22).
2. The gospels of Mark, Luke, and John seem to speak of another Bethsaida which was the home of Philip, Andrew, and Peter (John 1:44) and perhaps of James and John (Luke 5:10). This city was situated northwest of the Sea of Galilee in the fertile plain of Gennesaret (Mark 6:45,53) near Capernaum (John 6:17) in the province of Galilee (John 12:21).
GHOST An old English word used by the KJV to refer to one's spirit or the soul. In the KJV, "to give up the ghost" (Gen 25:8; Job 3:11; Jer 15:9) is to die or to give up one's spirit. The NKJV uses the expression, "to breathe one's last" or more simply, "to die." The other major use of "ghost" in the KJV is in referring to the Holy Ghost (John 7:39). The NKJV rightly renders this "Holy Spirit."
GENNESARET [geh NESS ah ray] (garden of riches) - the Greek form of the Hebrew name Chinnereth and the name of a lake, a district, and a city in the New Testament:
2. The district of Gennesaret, identified in the Bible as "the land of Gennesaret" (Mark 6:53). This district was a plain extending two kilometers (one mile) from the Sea of Galilee along a five kilometer (three mile) section of Galilee's north shore. Figs, olives, palms, and a variety of other types of trees were grown in this region's rich, loamy soil.
SYNAGOGUE A congregation of Jews for worship or religious study. The word synagogue comes from the Greek sunagoge (literally, "a leading or bringing together"), which refers to any assembly or gathering of people for secular or religious purposes. Eventually the term came to refer exclusively to an assembly of Jewish people.
The synagogue was a place where local groups of Jews in cities and villages anywhere could gather for the reading and explanation of the Jewish sacred Scriptures and for prayer. The original emphasis was not on preaching but instruction in the law of Moses.
WISDOM Ability to judge correctly and to follow the best course of action, based on knowledge and understanding. The apostle Paul declared that the message of the cross is foolishness to the Greeks and a stumbling block to the Jews. But to those who believe, said Paul, this "foolishness of God" is "the wisdom of God" (1 Cor 1:18-25).
The biblical concept of wisdom, therefore, is quite different from the classical view of wisdom, which sought through philosophy and man's rational thought to determine the mysteries of existence and the universe. The first principle of biblical wisdom is that man should humble himself before God in reverence and worship, obedient to His commands. This idea is found especially in the WISDOM LITERATURE: the books of Job, Psalms, Proverbs, and Ecclesiastes.
MIRACLES Historic events or natural phenomena which appear to violate natural laws but which reveal God to the eye of faith at the same time. A valuable way of understanding the meaning of miracles is to examine the various terms for miracles used in the Bible.
Both the Old Testament and the New Testament use the word sign (Isa 7:11,14; John 2:11) to denote a miracle that points to a deeper revelation. Wonder (Joel 2:30; Mark 13:22) emphasizes the effect of the miracle, causing awe and even terror. A work (Matt 11:2) points to the presence of God in history, acting for mankind. The New Testament uses the word power (Mark 6:7) to emphasize God's acting in strength. These terms often overlap in meaning (Acts 2:43). They are more specific than the more general term "miracle."
JAMES James, the brother of Jesus. James is first mentioned as the oldest of Jesus' four younger brothers (Matt 13:55; Mark 6:3).
In the third and fourth centuries A.D., when the idea of the perpetual virginity of Mary gained ground, a number of church fathers argued that James was either a stepbrother to Jesus (by a former marriage of Joseph) or a cousin. But both options are forced. The New Testament seems to indicate that Mary and Joseph bore children after Jesus (Matt 1:25; 12:47; Luke 2:7; John 2:12; Acts 1:14), and that the second oldest was James (Matt 13:55-56; Mark 6:3). The gospels reveal that Jesus' family adopted a skeptical attitude toward His ministry (Matt 12:46-50; Mark 3:31-35; Luke 8:19-21; John 7:5). James apparently held the same attitude, because his name appears in no lists of the apostles, nor is he mentioned elsewhere in the gospels.
After Jesus' crucifixion, however, James became a believer. Paul indicated that James was a witness to the resurrection of Jesus (1 Cor 15:7). He called James an apostle (Gal 1:19), though like himself, not one of the original Twelve (1 Cor 15:5,7).
PROPHET A person who spoke for God and who communicated God's message courageously to God's Chosen People-the nation of Israel.
The Prophet's Call. A prophet received his call or appointment directly from God. Some prophets, like Jeremiah or John the Baptist, were called before birth (Jer 1:5; Luke 1:13-16), but their privilege was not a birthright. Their authority came from God alone whose message they bore (Ex 7:1). Who can match the eloquence and brilliance of Isaiah, the depth of emotion and melancholy of Jeremiah, or the dramatic and dogged spirit of Ezekiel? A prophetic call was a call to liberty and freedom to be oneself (John 8:31-32). It enabled the prophet to be unaffected by human bias and criticism. The call of the prophet required that he not be intimidated or threatened by his audience (Jer 1:7-8; Ezek 2:6).
PREACHER, PREACHING One who proclaims the gospel; proclamation of God's saving work through Jesus Christ.
The Old Testament mentions several prominent preachers. Noah, who warned of the impending flood and proclaimed God's ark of safety, was called a "preacher of righteousness" (2 Peter 2:5). Solomon described himself as a preacher who taught "words of truth" (Eccl 1:2; 12:9-10). At God's direction, Jonah made a preaching mission to Nineveh, declaring God's judgment and mercy (Jonah 3:2). Like Jonah, all the prophets of the Old Testament were regarded as preachers, particularly Isaiah, Jeremiah, Amos, and Micah.
In the New Testament, the gospel advanced on the wings of preaching. The zeal generated by PENTECOST, coupled with growing persecution of the young church, led the disciples to preach everywhere in the known world (Mark 16:20). With a sense of urgency, Jesus and the apostles preached in homes, by the seaside, on the Temple steps, and in the synagogues. John the Baptist called for repentance in preparation for the Messiah's appearance (Matt 3:11-12).
REPENTANCE A turning away from sin, disobedience, or rebellion and a turning back to God (Matt 9:13; Luke 5:32). In a more general sense, repentance means a change of mind (Gen 6:6-7) or a feeling of remorse or regret for past conduct (Matt 27:3). True repentance is a "godly sorrow" for sin, an act of turning around and going in the opposite direction. This type of repentance leads to a fundamental change in a person's relationship to God.
In Jesus' preaching of the kingdom of God is seen the truth that repentance and faith are two sides of the same coin: by repentance, one turns away from sin; by faith, one turns toward God in accepting the Lord Jesus Christ. Such a twofold turning, or conversion, is necessary for entrance into the kingdom (Matt 18:3). "Unless you repent," said Jesus, "you will all likewise perish" (Luke 13:3,5). This is the negative, or judgmental, side of Jesus' message. The positive, or merciful, side is seen in these words: "There is joy in the presence of the angels of God over one sinner who repents" (Luke 15:10).
OIL The best oil was obtained from the green olive fruit. It was used as fuel for lamps (Ex 27:20), as anointing oil (Lev 2:1), as an article of commerce (1 Kings 5:11), and for dressing wounds (Luke 10:34).
ANOINT, ANOINTING To authorize, or set apart, a person for a particular work or service (Isa 61:1). The anointed person belonged to God in a special sense. The phrases, "the Lord's anointed," "God's anointed," "My anointed," "Your anointed," or "His anointed" are used of Saul (1 Sam 26:9,11), David (2 Sam 22:51), and Solomon (2 Chron 6:42). In the New Testament, all who are Christ's disciples are said to be anointed; they are God's very own, set apart and commissioned for service (2 Cor 1:21).
In the New Testament, anointing was frequently used in connection with healing. The Holy Spirit's activities in a believer's life are pictured in terms associated with anointing. Jesus' disciples anointed the sick (Mark 6:13), and James instructed the elders of the church to anoint the sick with oil (James 5:14). This anointing was for the purpose of healing.
HEROD Herod Antipas (4 BC- A.D. 39). Antipas, another of Herod the Great's sons, began as tetrarch over Galilee and Perea. He was the ruling Herod during Jesus' life and ministry. Herod Antipas was first married to the daughter of Aretas, an Arabian king of Petrae. But he became infatuated with Herodias, the wife of his half-brother, Philip I. The two eloped together, although both were married at the time. This scandalous affair was condemned severely by John the Baptist (Matt 14:4; Mark 6:17-18; Luke 3:19).
Although Antipas apparently had some respect for John the Baptist, he had John arrested and imprisoned for his outspokenness. Later, at a royal birthday party, Antipas granted Salome, the daughter of Herod Philip, a wish. Probably at the prodding of Herodias (Mark 6:19), Salome requested the head of John the Baptist (Matt 14:6-12; Mark 6:21-29). Since he was under oath and did not want to lose face before his guests, Herod ordered John's execution.
ELIJAH [ee LIE juh] (the Lord is my God) - An influential prophet who lived during the ninth century B.C. during the reigns of Ahab and Ahaziah in the northern kingdom of Israel. Elijah shaped the history of his day and dominated Hebrew thinking for centuries afterward.
Elijah's prophetic activities emphasized the unconditional loyalty to God required of the nation of Israel. His strange dress and appearance (2 Kings 1:8), his fleetness of foot (1 Kings 18:46), his rugged constitution that resisted famine (1 Kings 19:8), and his cave-dwelling habits (1 Kings 17:3; 19:9) all suggest that he was a robust, outdoors-type personality.
HERODIAS [hih ROE dee uhs] — the queen who demanded John the Baptist's head on a platter (Matt 14:1-12). The granddaughter of Herod the Great, Herodias first married her father's brother Herod Philip I. One child was born to this union. Philip's half-brother, the tetrarch Herod Antipas, wanted Herodias for his own wife, so he divorced his wife and married Herodias while Philip was still living.
When John the Baptist denounced their immorality, Herodias plotted John's death. She had her daughter Salome gain Herod's favor by dancing seductively for him at a banquet. As a result, Herod promised her anything she wanted. Following her mother's wishes, Salome asked for the head of John the Baptist.
PHILIP Herod Philip the Tetrarch. Philip, who inherited the northern part of his father Herod the Great's kingdom (Luke 3:1), must have been the best of Herod's surviving sons. During his long and peaceful rule, he was responsible for a number of building projects, including the city of CaesareaPhilippi. He also rebuilt Bethsaida into a Greek city and renamed it Julias in honor of Augustus Caesar's daughter, Julia.
GALILEE Galilee was the boyhood home of Jesus Christ. He was a lad of Nazareth, as it was prophesied: "He shall be called a Nazarene" (Matt 2:23). Here He attempted to begin His public ministry, but was rejected by His own people (Luke 4:16-30).
All the disciples of Jesus, with the exception of Judas, came from Galilee (Matt 4:18; John 1:43-44; Acts 1:11; 2:7). In Cana of Galilee He performed His first miracle (John 2:11); in fact, 25 of His 33 great miracles were performed in Galilee. Capernaum in Galilee became the headquarters of His ministry (Matt 4:13; 9:1). Of His 32 parables, 19 were spoken in Galilee. The first three gospels concern themselves largely with Christ's Galilean ministry. Most of the events of our Lord's life and ministry are set against the backdrop of the Galilean hills.
OATH A solemn statement or claim used to validate a promise. In Bible times, oaths were sometimes accompanied by protective curses to make sure the oaths were kept (1 Sam 14:24; Gen 24:41). Such curses were also used to protect property rights from thieves (Judg 17:2) or from those who found a stolen object or knew of a theft (Lev 5:1).
EXECUTIONER One who legally takes another person's life. The Old Testament clearly distinguishes between murder, or illegally taking another's life (Ex 20:13), and execution. In God's law many crimes were met with the death penalty (Gen 9:6; Deut 13:10; 21:22). It was the executioner's task to exact that penalty. Personal vengeance was prohibited (Deut 24:16). The New Testament records several executions which were legal under Roman law but not under divine law (Matt 14:10). The most famous execution in the Bible is the crucifixion of Jesus (John 18).
SHEEP Sheep are mentioned more frequently than any other animal in the Bible-about 750 times. This is only natural since the Hebrew people were known early in their history as a race of wandering herdsmen. Even in the days of the kings, the simple shepherd's life seemed the ideal calling. The Bible makes many comparisons between the ways of sheep and human beings. In the New Testament the church is often compared to a sheepfold.
Well-suited for Palestine's dry plains, sheep fed on grass, woods, and shrubs. They could get along for long periods without water. Sheep in clusters are easily led, so a single shepherd could watch over a large flock.
SHEPHERD A person who takes care of sheep. Figuratively, the Old Testament pictures God as Israel's Shepherd-Leader (Ps 80:1; Ezek 34:14). The New Testament reveals Jesus as the Good Shepherd who gave His life for His sheep. When He said, "I am the good shepherd" (John 10:11), Jesus linked His own divine nature with one of the most ordinary occupations in Israel.
WAGES Compensation for performing work or service. In Bible times, wages were often paid in the form of property or privileges, not money. Such "in kind" payment for tasks completed especially suited the nomadic peoples of the Old Testament.
In Jesus' parable of the vineyard-workers, a landowner agreed to pay the laborers one denarius a day. Even workers who had served only an hour received a full day's wages, thanks to the landowner's generosity. This parable illustrates God's grace. He rewards each believer far more than he deserves.
BREAD A staple food made from flour or meal and mixed with a liquid, usually combined with leaven and kneaded, then shaped into loaves and baked.
FISH According to one authority, 45 species of fish are found in the inland waters of Palestine. Many more live in the Mediterranean Sea. But the Bible gives no details on any specific species of fish.
Fish, just like other animals, were divided into clean and unclean categories. Fish with fins and scales were considered clean, and they made a popular Sabbath meal. Unclean fish included catfish, eels, and probably sharks and lampreys, as well as shellfish. The Hebrews also considered whales and porpoises as fish, since they lived in the sea.
BETHSAIDA [beth SAY ih duh] (house of fishing) - the name of one or possibly two cities in the New Testament:
1. Bethsaida, which was later called Julias, was situated three kilometers (two miles) north of the Sea of Galilee and east of the Jordan River (see Map 6, C-2). The name Julias was given to it by the tetrarch Philip (Luke 3:1), after Julia, the daughter of Caesar Augustus. In the wilderness near Bethsaida, Jesus fed the 5,000 and healed the multitudes (Luke 9:10-17). It was also in Bethsaida that He restored sight to a blind man (Mark 8:22).
2. The gospels of Mark, Luke, and John seem to speak of another Bethsaida which was the home of Philip, Andrew, and Peter (John 1:44) and perhaps of James and John (Luke 5:10). This city was situated northwest of the Sea of Galilee in the fertile plain of Gennesaret (Mark 6:45,53) near Capernaum (John 6:17) in the province of Galilee (John 12:21).
GHOST An old English word used by the KJV to refer to one's spirit or the soul. In the KJV, "to give up the ghost" (Gen 25:8; Job 3:11; Jer 15:9) is to die or to give up one's spirit. The NKJV uses the expression, "to breathe one's last" or more simply, "to die." The other major use of "ghost" in the KJV is in referring to the Holy Ghost (John 7:39). The NKJV rightly renders this "Holy Spirit."
GENNESARET [geh NESS ah ray] (garden of riches) - the Greek form of the Hebrew name Chinnereth and the name of a lake, a district, and a city in the New Testament:
2. The district of Gennesaret, identified in the Bible as "the land of Gennesaret" (Mark 6:53). This district was a plain extending two kilometers (one mile) from the Sea of Galilee along a five kilometer (three mile) section of Galilee's north shore. Figs, olives, palms, and a variety of other types of trees were grown in this region's rich, loamy soil.
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