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Archive for the ‘Mark’s Gospel’ Category

Following on from the first Bible and Church Conference in London in 2009, the same three scholars unite together again to seek to confront head on the big questions about the reliability of the records about Jesus. These day conferences are aimed at equipping ordinary Christians to understand the historical basis of the Christian faith and to share it with confidence. It is on Sat June 12th 2010

The conference brings together experts to:

  • Expose false claims about the New Testament
  • Show how the New Testament can be trusted
  • Equip ordinary Christians to share their faith with confidence

In Bible and Church 2010 attendees will not only be presented with classic evidence for the faith, but also with previously unheard arguments for the reliability of the canonical gospels.

Evidence of Eyewitmesses
10:30 – 11:35 AM
Evidence of Manuscripts
12:00 – 1:05 PM
Evidence of History
2:15 – 3:20 PM
Your Turn!
3:45 – 4:45 PM

Waged: £5
Unwaged: £2.50

At
St Helen’s
Bishopsgate

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‘Can anyone be found who would prefer wasting away in pain dying limb by limb, or letting out his life drop by drop, rather than expiring once for all? Can any man be found willing to be fastened to the accursed tree, long sickly, already deformed, swelling with ugly weals on shoulders and chest, and drawing the breath of life amid long drawn-out agony? He would have many excuses for dying even before mounting the cross’  Seneca Dialogue 3 (De Ira I) 2.2.
γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. Mark 10:45

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The Death of Jesus in the Gospel of Mark

The purpose of my last few months of research has been to explore, within the narrative of the gospel of Mark, the link between Jesus’ death and the Temple.  This link is clearly to be seen at the surface level of the passion narratives where the  Temple and the  cross are fused together in the closing stages of the Markan narrative. For instance, Jesus at his trial, which leads directly to his execution, is  falsely accused of saying that he would destroy the Temple sanctuary ( ναὸν) and replace it with another (14:58). This accusation is repeated during the crucifixion  in the form of mockery  (15:29) and at the point of death the link between Jesus’ death and the Temple is made explicit, ‘for a single instant…. we [the reader] are transplanted from Golgotha to the Temple area, and then back to Golgotha’ when the veil of the Temple was torn (ἐσχίσθη)  in two (15:38).

The attached paper (click on title above)  seeks to explore these themes.

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Here is the blurb,

The following is background by John Piper on this event and the issues being discussed. Listen to the audio or watch the video for the conversation itself. On September 27, 2009, Desiring God and Bethlehem College & Seminary hosted “An Evening on Eschatology” at the Downtown Campus of Bethlehem Baptist Church in Minneapolis. It was attended by about 800 people who sat in the darkened sanctuary while six cameras were trained on the brightly lit roundtable where the four participants sat in a circle. For two hours I moderated, more or less, a discussion among Jim Hamilton (professor of New Testament at Southern Seminary in Louisville), Sam Storms (pastor of Bridgeway Church in Oklahoma City), and Doug Wilson (pastor of Christ Church, Moscow, Idaho).

Here is the link

I am listening to as I write this post.  It took me a few miuntes to get into it but I think the conversation is well hosted by John Piper.  I would probably align myself with a position similar to that of Doug Wilson especially in his discussion of the events of AD. 70. I do have some reluctance in going with a systematic view of eschatology but my understanding of Mark 13 points in this direction.

 

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A few years ago, as I was applying to do ordination training and a research degree at Trinity College,  I read Tom Wright’s response to ‘Pierced for our Transgressions’. In this critique, in which he described the book as sub-biblical, he lamented the fact that discussion of the atonement often bypasses the Gospels and heads straight to the Pauline texts. It was this lament which provided a springboard for my own research. On arriving at Trinity, and in discussion with my supervisor, I began to look at Jesus’ death in the gospels. My first paper was an analysis of Mark 10:45 which opened my eyes to how much material I would need to cover. As the years have moved on my focus has moved from the historical Jesus to the Gospel of Mark. with a particular focus on  the death of Jesus in relation to the tribulation, Temple, and exile.   The road is long with many a winding turn….. The following video which I came across by friend and fellow blogger ‘The Bishop’ reminded and encouraged me as to the relevance of my research to the contemporary atonement debate and to the church.

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Richard Bauckham, who recently recieved the prestigious Ramsey Prize, discusses his book Jesus and Eyewitnesses with James Crossley.  Click Here for the audio

Thanks to Chris Tilling for the link.

1071

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In Mark 11:17 we see Jesus citing two Old testament passages.

17 Then he began to teach them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? But you have turned it into a den of robbers!” (NET bible)

καὶ ἐδίδασκεν καὶ ἔλεγεν αὐτοῖς· οὐ γέγραπται ὅτι
ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται
πᾶσιν τοῖς ἔθνεσιν;
ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν.

He quotes from Is 56:7 and Jer 7:11 Here are the passages from the LXX
Is 56:7
ὁ γὰρ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν
For my house will be called a house of prayer for all nations.
We notice here that statement from the LXX is turned by Jesus into a question ‘Is it not written?…but’

Jer. 7:11
μὴ σπήλαιον λῃστῶν ὁ οἶκός μου, οὗ ἐπικέκληται τὸ ὄνομά μου ἐπ̓ αὐτῷ ἐκεῖ, ἐνώπιον ὑμῶν;
Has my house, which is called by by name, bceome a den of robbers in your eyes?
Here we note that Jesus turns a LXX question into a statement.

Why has the Markan Jesus done this? Timothy Gray offers the following reason,

‘This rhetorical reversal highlights how the temple establishment has likewise reversed the order of things that God, according to Isaiah 56, has set down… This rhetorical reversal, from assertion to question and vice versa, is unique to Mark and is intended to intensify the tone of judgment against the temple.’


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