study questions for gospel of matthew course - st john...

© Copyright 2015 Andrew Wood. All rights reserved. No part of this publication may be reproduced or distributed without prior permission of the owner, Andrew Wood and the St John Centre for Biblical Studies.

Course Description

For many centuries Mark’s Gospel took a backseat to its cousin, the Gospel of Matthew. In recent decades

Mark has found its way back onto centre stage in the study of the four Gospels. Scholars are discovering the

rich theological heritage left us by the author of this superb account of the life, death, and Resurrection of

Jesus Christ.

Unlike readers of most “stories,” the original Christian readers and hearers of Mark knew the ending: Jesus

had been crucified and had risen from the dead! The plot of Mark is shot through with hints that look toward

the end of the story. The Gospel of Mark is unique among the gospels and unlike most other narratives in that

the crises which emerge during its course are not resolved by the end of the story. Although much is resolved

by the end, especially with Jesus’ Resurrection, much of Mark’s plot is only resolved in and through the lives

of those reading or hearing the story. A good story teller gives enough to the reader to make him or her

sufficiently curious to continue reading – the reader is never given all the answers! Great narratives always

keep promising the great prize of understanding, a prize that will come later. And the ‘later’ of Mark’s Gospel

is the ‘now’ of the Christian reader.

In this course you will journey with the disciples on the way to discovering who Jesus really is. The course is

designed to highlight the rich tapestry of themes that run throughout Mark’s Gospel, the main theme of

which focuses on the very identity of Jesus. Through all the twists and turns that Mark presents in the ministry

of Jesus and the disciples’ path of faith, you will be surprised and even shocked to discover the ultimate twist

to the ending of this Gospel.

So come and join us in discovering Jesus through the eyes of Mark, an amazing story teller.

Course Objectives:

1. To discover how Mark beautifully draws you, the reader or hearer of this Gospel, into the drama set before

you.

2. To view the Gospel of Mark in terms of a play, in which the characters lead us to a greater appreciation and

realisation of who Jesus really is.

3. To see the difference between how the disciples (i.e., the ‘insiders’ of the Gospel) and those seemingly

‘outside’ of the Gospel view and react to Jesus’ call: where do you fit?

4. To understand why Jesus charges many, who seemingly receive his attention and care, not to tell anyone

what he has done for them – what scholars call, Jesus’ Messianic Secret.

Course Duration:

Twelve Hours in total.

© Copyright 2015 Andrew Wood. All rights reserved. No part of this publication may be reproduced or distributed without prior permission of the owner, Andrew Wood and the St John Centre for Biblical Studies, Inc.

Course Schedule

The Gospel of Mark: Six Week Program Lesson Topic

Th

e G

osp

el o

f M

ark

Week One

1 Introduction 1. Methods of Biblical Interpretation.

2. Background and Introduction to Mark’s Gospel.

2 Chapter 1: Mark’s Prologue: The Gospel Announced through Jesus’ Prophet (Part One).

Week Two

3 Chapter 1: Mark’s Prologue: The Gospel Announced through Jesus’ Prophet (Part Two).

4 Chapter 2: The First Signs of Opposition.

Chapter 3: The Renewed People of God.

Week Three

5 Chapter 4: Jesus Teaches in Parables.

Chapter 5: Jesus Demonstrates the Power of the Kingdom.

6 Chapter 6: Jesus Shares His Ministry.

Week Four

7 Chapter 7: Unto the Gentiles Jesus Goes.

Chapter 8: The Messiah Who must Suffer and Die.

8 Chapter 9: Disciples Instructed on the “Way”: Part 1.

Chapter 10: Disciples Instructed on the “Way”: Part 2.

Week Five

9 Chapter 11: Jesus Enters Jerusalem.

Chapter 12: The Showdown for Authority in Jerusalem.

10 Chapter 13: Jesus’ Eschatological Discourse.

Week Six

11 Chapter 14: Jesus Confronts His Death.

12 Chapter 15: Jesus’ Trial, Crucifixion, Death and Burial.

Chapter 16: The Empty Tomb!

End of Course


LESSON ONE (PART A): METHODS OF BIBLICAL INTERPRETATION

1. “Revelation” from Latin word Revelare, meaning “to remove the veil.” The Greek is Apokalypsis from

which we get the English Apocalypse. It is what God makes known about himself and his will through a

supernatural intervention in history. The CCC teaches: “Through an utterly free decision, God has revealed

himself and given himself to man. This he does by revealing the mystery, his plan of loving goodness,

formed from all eternity in Christ, for the benefit of all men. God has fully revealed this plan by sending us

his beloved Son, our Lord Jesus Christ, and the Holy Spirit.” (CCC 50).

2. “Revelation of Natural Truths” gives us what we could otherwise know through reason, e.g. that murder

or theft is immoral.

3. “Revelation of Supernatural Truths” gives us what we could not otherwise know through reason, e.g.

that in God there is a Trinity of Persons, Father, Son and Holy Spirit. These truths are the mysteries of

faith, truths that goes beyond and not against reason. They are given to us by God for inter-personal

communion and covenantal relationship.

4. “Transmission of Divine Revelation”: Vatican II teaches that God has arranged for his revelation to “abide

perpetually in its full integrity and be handed on to all generations” (DV §7). The transmission of the

Gospel was entrusted to the Apostles and their successors.

5. “Sources of Revelation” are the avenues through which the divine well-spring of revelation flows; they

are Sacred Tradition and Sacred Scripture. Sacred Tradition is mainly the unwritten expression of divine

faith embodied in the Church’s Liturgy and living institutions, whereas Sacred Scripture is the written

expression of revelation as preserved in the inspired books of the Bible. Together these two “form one

sacred deposit of the Word of God committed to the Church” (DV §10).

6. “Sacred Tradition” comes to us through the teaching office of the Magisterium (all the bishops of the

world teaching in union with the Pope), the Church’s Liturgy (the Mass, Sacraments, and the Divine

Office), the Church’s Ecumenical Councils (e.g. Trent, Vatican I & II etc), the Church Fathers and Papal

Pronouncements.

7. “Sacred Scripture” means “Sacred Writings, or sacred Scripts.” From the CCC we read: “…the Church

has always venerated the Scriptures as she venerates the Lord's Body. She never ceases to present to the

faithful the bread of life, taken from the one table of God's Word and Christ's Body.” (CCC 103). In other

words, the reverence we show for the Scriptures in analogous to that which we show to not only the

Incarnation but also to the Eucharist, because both are God’s Word.

8. “Bible” is from Greek Biblia meaning “Books;” this is plural. There are many books in the bible, it’s not just

one book. In fact there are 73 books. It is divided into the 46 books of the Old Testament and the 27 of the

New Testament.

9. “Inspiration” means “Breathed in.” The books of the Bible are unique because they have not only human

authors but also God as their principal author.

10. “Inerrancy” means “Without error.” Since the books of the Bible have God as their principal author they

are necessarily without error in all that they affirm, not just in the realm of faith and morals. The Scriptures

are without error in all areas, such as geographical, historical, genealogical, scientific truths. Yet the main

intended purpose of the Scriptures is to instruct men on the necessary truths for their salvation. This does

not necessitate that other areas contain error. If there were errors in the Scriptures God could not be the

principal author of them.

11. “Literary Genres.” There are many different kinds of literature in the Scriptures. There is historical

narrative, poetry, philosophical reflection, pastoral instruction, Apocalyptic, myth and a number of other

forms. These are known as literary genre.


12. “Interpreting the Scriptures.” This is extremely important. Just as we cannot know that God is the

principal author of the Scriptures without the infallibility of the Catholic Church, so too we cannot have

the infallibly correct interpretation of the Scriptures outside the Church. This is because we have the

guarantee that Christ is guiding his Church. But there are certain methods the Church urges us to use

when interpreting or exeteging passages from the Bible. In the Second Vatican Council’s Dogmatic

Constitution on Divine Revelation: Dei Verbum, the Church sets out a threefold criteria for reading the

Scriptures:

1. We must “[b]e especially attentive ‘to the content and unity of the whole Scripture’” (CCC 112).

2. We must “[r]ead the Scripture within ‘the living Tradition of the whole Church’” (CCC 113).

3. We must “[b]e attentive to the analogy of faith” (CCC 114; cf. Rom 12:6).

Just as we approach the divinity of Jesus through his humanity, so too we approach the inspired Word of

the Scriptures through the human words of the human authors. As every book is written for a specific

purpose and is therefore read with that purpose in mind, so too, for the correct interpretation of the

inspired Word of Sacred Scripture we must approach it through the intended meaning of its human

authors. Thus we must try to understand the intentions of the original human authors in writing these

texts.

13. “The Senses of Scripture”: Vatican II spoke of the Senses of Scripture in Dei Verbum. By understanding

these we will know what the original authors intended for their original audience and therefore we will

understand what the Holy Spirit intended in writing the texts. Thus:

c. Anagogical or Eschatological Sense

2. Spiritual Senses b. Moral or Tropological Sense The Senses of Scripture

a. Allegorical or Typological Sense

1. Literal or Literary Sense

1. The Literal Sense: The first sense of Scripture is known as the Literal or Literary Sense. It gets at the

very meaning of the words, sentences, paragraphs employed by the human authors. It looks at the

grammar, logic and rhetoric used by the authors to convey their intended meaning. St Thomas says that

“all other senses are based on the literal sense” (I, q.1, a.10). In order to grasp the literal sense one

needs to grasp the genre employed by the human author, which entails an understanding of idioms,

euphemisms etc.

2. The Spiritual Sense: This Sense gets at what the Holy Spirit intends to tell us, which goes beyond even

what the human authors may have consciously asserted. The Spiritual Sense is threefold:

a. The Allegorical or Typological: This sense reveals how persons, places, things, events and institutions

of the Old Testament prefigure or foreshadow persons, places, things, events and institutions of the

New Testament, e.g. The sacrifice of Isaac on Mt Moriah or the Brazen Serpent which Moses lifted up

in the desert, both of which prefigured Christ’s sacrifice.

b. The Moral or Tropological: This Sense reveals how actions of God’s people in the Old Testament and

the life of Christ in New prompt us to form virtuous habits and qualities in our own lives.

c. The Anagogical or Eschatological: This Sense points to heavenly realities. Countless events in

Scripture prefigure our final union with God. For example, the Jerusalem Temple built by Solomon


typologically prefigures the Church, but the Church herself anagogically prefigures the Heavenly City

of Jerusalem – in heaven.

14. “Sola Scriptura”: The doctrine that the bible alone is the sole source of divine revelation. All forms of

Protestant Christianity and Islam are Sola Scripturist. It is a doctrine that denies any legitimate divine

authority outside of those written texts claimed by the proponents of these religions, to have been

divinely written. It has been said that these Sola Scripturist religions are “Religions of the Book.”

15. “Catholic Christianity is not a ‘Religion of the Book’”: As the CCC states: It “is the religion of the ‘Word’ of

God, a word which is ‘not a written and mute word, but the Word which is incarnate and living’” (CCC.

n.108).

LESSON ONE (PART B): BACKGROUND & INTRODUCTION TO MARK’S GOSPEL

Comparison between Peter’s Pentecost Sermon and Mark’s Gospel

Five-Part Breakdown of

Peter’s Sermon & Mark’s

Gospel

Peter’s Sermon

(Acts 10:36-43)

Mark’s Outline

1. Jesus proclaiming the Good News through Judea, beginning in Galilee.

[36] You know the word which he sent to Israel, preaching good news of peace by Jesus Christ (he is Lord of all), [37] the word which was proclaimed throughout all Judea, beginning from Galilee…

1. Mark 1:1-8.

2. A reference to JBap’s baptism of Jesus, anointing him with the Holy Spirit and with power.

…after the baptism which John preached:

[38] how God anointed Jesus of Nazareth with the Holy Spirit and with power; …

2. Mark 1:9-13.

3. Jesus’ Public Ministry: Preaching the Good News, healing, especially those oppress by the devil.

…how he went about doing good and healing all that were oppressed by the devil, for God was with him. [39] And we are witnesses to all that he did both in the country of the Jews and in Jerusalem…

3. Mark 1:14-10:52.

4. Jesus’ death in Jerusalem. …They put him to death by hanging him on a tree; 4. Mark 14:1-15:47.

5. Jesus’ resurrection on the third day and his command to Preach the Gospel for the forgiveness of sins.

[40] but God raised him on the third day and made him manifest; [41] not to all the people but to us who were chosen by God as witnesses, who ate and drank with him after he rose from the dead. [42] And he commanded us to preach to the people, and to testify that he is the one ordained by God to be judge of the living and the dead. [43] To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.”

5. Mark 16:1-20.


Schematic Outline of Mark’s Gospel

Most scholars recognise that Mark’s Gospel is very difficult to definitively divide into sections. Despite this the

following two outlines are usually given:

OUTLINE ONE: ‘TWO MAJOR AND TWO MINOR SECTIONS’ THEORY1

1. Prologue: Preparations for the Messiah and His Forerunner (1:1-15).

A. Preaching and Ministry of John the Baptist (1:1-8).

B. Baptism of Jesus by John (1:9-11).

C. Testing of Jesus by Satan (1:12-13).

D. Jesus Begins to Preach the Gospel (1:14-15).

2. Public Ministry: The Messiah’s Secret and His Widespread Ministry (1:16—8:30).

A. Jesus Becomes Popular and Controversial in Galilee (1:16—3:12).

B. Jesus Teaches the Apostles through Words and Deeds (3:13—7:23).

C. Jesus Travels to Gentile Regions (7:24—8:30).

3. Passion Narrative: The Suffering Messiah and Passion Week Narratives (8:31—15:47).

A. Passion Predictions and Formation of Disciples on the Way to Jerusalem (8:31—10:52).

B. Jesus’ Entry into Jerusalem and His Conflict in the Temple (11:1—13:37).

C. Last Supper, Trials, and Crucifixion of Jesus (14:1—15:47).

4. Resurrection Epilogue: The Risen Messiah and Easter Narratives (16:1-20).

A. Empty Tomb of Jesus (16:1-8).

B. Resurrection Appearances and Great Commission (16:9-18).

C. Jesus’ Ascension and the Spread of the Gospel (16:19-20).

1 See Scott Hahn and Curtis Mitch, Ignatius Catholic Study Bible: The Gospel of Mark (San Francisco: Ignatius Press, 2001), 15.


OUTLINE TWO: THE ‘DRAMA IN THREE ACTS’ THEORY2

1:1 The Heading

1:2-13 The Prologue: Setting the Scene – The Dramatis Personae

1:14-8:21 Act One: Galilee

1:14-15 Introduction: The Essential Message of Jesus

1:16-20 The Formation of the ‘Jesus Circle’

1:21-39 Preaching and Healing: General Impression (A Day in Capernaum)

1:40-3:6 Controversial Aspects of Jesus’ Ministry

3:7-12 Wide Recognition of Jesus’ Authority to Heal

3:13-35 Varying Responses to Jesus: Supporters and Opponents

4:1-34 Explanatory Discourse: The Paradox of the Kingdom of God

4:35-5:43 Further Revelations of Jesus’ Unique Authority

6:1-6 Not Everyone Is Impressed by Jesus

6:7-30 Jesus’ Mission Extended through the Disciples

6:31-56 A Sequence of Miracles around the Lake: Who Is Jesus?

7:1-23 A Foretaste of Confrontation in Jerusalem: The Issue of Purity

7:24-8:10 The Mission Extended to Neighbouring Peoples

8:11-21 Summary So Far: Both Opponents and Supporters Still Have a Lot to Learn

8:22-10:52 Act Two: On the Way to Jerusalem (Learning about the Cross)

8:22-26 First Healing of a Blind Man

8:27-9:13 Learning to Recognise Jesus

9:14-29 Success and Failure in Exorcism

9:30-50 More Lessons about the Way of the Cross

10:1-31 The Revolutionary Values of the Kingdom of God

10:32-45 Following Jesus in the Way of the Cross

10:45-52 Second Healing of a Blind Man

11:1-1-16:8 Act Three: Jerusalem

11:1-25 Throwing Down the Gauntlet

11:27-13:2 Confrontation with the Jerusalem Establishment

13:3-35 Explanatory Discourse: The End of the Old Order

14:1-11 Setting the Scene for the Passion

14:12-42 Last Hours with the Disciples

14:43-15:15 The Arrest and Trials of Jesus

15:16-47 The Crucifixion, Death, and Burial of Jesus

16:1-8 The Empty Tomb

2 See R.T. France, The New International Greek Testament Commentary: The Gospel of Mark (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2002), 11-14.


The Differences between Contracts and Covenants

CONTRACTS COVENANTS

1. A contract is an agreement between persons whereby a future exchange of goods and services will take place.

1. A covenant is an agreement that establishes a sacred family bond between persons.

2. A contract establishes a temporary relationship beneficial to both parties; it lasts as long as the current circumstances make it necessary.

2. A covenant intended to bind both persons in sacred kinship forever; it unites the participants in a family relationship.

3. A contract is a temporary business agreement. 3. A covenant establishes lasting family ties.

4. A contract consists in an exchange of goods and services. “I will give you this if you will give me that.”

4. A covenant consists in an exchange of persons. “I’m yours and you’re mine.”

5. A contract is enacted through the exchanging of promises.

5. A covenant is enacted through the swearing of an oath (Sacramentum).

6. In a contract there is the acceptance of a future exchange of goods, mutually agreed upon; the failure of one or both parties in doing so enacts certain agreed penalties.

6. In a covenant there is the acceptance of future blessings, when the precepts of the covenant are kept and future curses when they are not.

The OT covenants consisted of temporal blessings and curses, whereas the NT (everlasting) covenant with Jesus consists of eternal blessings and curses.

Example: A corporation is a contract. Example: A marriage is a covenant.

The Seven days of Creation: The Building of God’s Macro-Temple

7 DAYS OF CREATION

Day Creation of the Realms: God Creates the Form Day Creation of the Rulers: God Fills the Void

7. God Rested: The Sabbath

Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God finished his work which he had done, and he rested on the seventh day from all his work which he had done. So God blessed the seventh day and hallowed it, because on it God rested from all

his work which he had done in creation.‖ (Gen 2:1-3).

3. Land and Vegetation (LIFE)

―God said, ‗Let the waters under the heavens be gathered together into one place, and let the dry land appear.‘ And it was so. God

called the dry land Earth, and the waters that were gathered together he called Seas.‖ (Gen 1:9-10).

6. The Rulers of Life

―Let the earth bring forth living creatures according to their kinds: cattle and creeping things beasts of the earth according to their

kinds.‖ (Gen 1:24).

2. Sky and the Sea (SPACE)

―God said, ‗Let there be a firmament in the midst of the waters, and let it separate the waters from the waters.‘ And God made the

firmament and separated the waters which were under the firmament from the waters which were above the firmament. And it

was so. And God called the firmament Heaven.‖ (Gen 1:6-8).

5. The Rulers of Space

―Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the firmament of the heavens.‖ (Gen

1:20).

1. The day and Night (TIME)

―God said, ‗Let there be light‘; and there was light. And God saw that the light was good; and God separated the light from the

darkness. God called the light Day, and the darkness he called night.‖ (Gen 1:-5).

4. The Rulers of Time

―Let there be lights in the firmament of the heavens to separate the day from the night.‖ (Gen 1:14).


The Threefold Covenantal Promises/Oaths given by God to Abraham

Promise Covenant Oath Fulfilled

1. LAND & A NATION: “Go to the land that I will show you” (Gen 12:1).

1. “On that day the Lord made a covenant with Abram saying, ‘To your descendants I will give this land, from the river of Egypt to the great river, the river Euphrates,…’” (Gen 15:18).

In the covenant with Moses

2. KINGSHIP & A NAME: “I will bless you and make you name great” (Gen 12:2).

2. “…I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you…” (Gen 17:6). It is at this stage that God changes Abram’s name to Abraham. (Abram means ‘Exalted Father,’ while Abraham means ‘Father of a Multitude’).

In the Covenant with David

3. BLESSING FOR ALL NATIONS: “In you all the families of the earth shall be blessed” (Gen 12:3).

3. After the sacrifice of Isaac God says to Abraham, “…by your descendents shall all the nations of the earth be blessed.” (Gen 22:18).

In the Covenant with Christ

NOTES


The Major Six Covenants of Scripture

COVENANT COVENANT MEDIATOR AND

HIS ROLE

BLESSINGS AND PROMISES CONDITIONS AND CURSES

“SIGN” BY WHICH

GOD “SEALED”

THE COVENANT

“ROLE” OF

THE

COVENANT

MEDIATOR

“FORM” THAT

RESULTS FROM THE

COVENANT

Old

Te

sta

me

nt

Co

ve

na

nts

Covenant with

Adam:

The Adamic

Covenant

Adam as Husband Blessings: Their union will be fruitful and their offspring

will fill the earth and rule over it (Gen. 1:28)

Promises: Progeny & rule over creation (Gen. 1:28ff).

Conditions: Till & keep the Garden (Gen.2:15), these are priestly

acts. That they may not eat from the tree of Knowledge

of Good and Evil (Gen. 2:16-17);

Curses: If they eat of the tree of knowledge, ―surely they will die‖

(Gen. 3:3); pain in childbearing & friction between men

& women (Gen. 3:16); the ground becomes a curse, toil

in labour (3:17-19); and finally death (3:20).

The Sabbath, the

Seventh day of Rest

(cf. Gen. 2:3).

Husband A Marriage bond

between Husband

and Wife

One Holy Couple

Covenant with

Noah:

The Noahic

Covenant

Noah as Father of his Family.

(Noah‘s family is made up of a

number of couples – Noah‘s &

his wife, his three sons & their

wives).

Blessings: That Noah‘s family will be fruitful and fill the

earth (Gen. 9:1, 7).

Promises: That God would never again destroy humanity

(Gen. 9:11).

Conditions: Not to drink the blood of any animals and not to shed

human blood (Gen. 9:4).

Curses: Whoever sheds the blood of man, by man shall his

blood be shed (Gen. 9:6).

The Rainbow in the

Sky (cf. Gen. 9:12)

Father A Domestic

Household

One Holy Family

Covenant with

Abraham:

The

Abrahamic

Covenant

Abraham as Chieftain of the

Tribe.

(Abraham‘s tribe is made up

of many families, who are

comprised of many couples).

Blessings: Abram would become Abraham: the Father of

a vast multitude (Gen.17:4) & through his

―seed‖ all nations would be blessed.

Promises: Land (Gen.12:7; 13:15; 15:18) and great

Nationhood for his descendants & a line of

kings, through whom all nations would be

blessed (Gen.17:1-8).

Conditions: Abram to leave his homeland (Gen. 12:1); to be

righteous before God (Gen.17:1); Circumcision of

newborn on 8th day (Gen.17:10-12); sacrifice his only

son, Isaac (Gen.22:2).

Curses: The uncircumcised would be cut off from Abraham‘s

people (Gen.17:14); the promised land would be

forsaken.

Circumcision

(cf. Gen. 17:10)

Tribal Chief A Tribal Entity

One Holy Tribe

Covenant with

Moses:

The Mosaic

Covenant

Moses as Judge and

Liberator of the Nation of

Israel.

(The Nation of Israel is made

up of many tribes – 12 Tribes

of Israel).

Blessings: That Israel will be God‘s precious and Chosen

People through whom God would bless all

nations & the many blessings in Deut. 28:1-15.

Promises: From the nation of Israel there would come a

line of kings

Conditions: Israel must keep God‘s Law and Commandments

(Ex. 15:26; 24:12; Deut. 28:1).

Curses: The many curses, especially recorded in Deut. 28:15-

68, such as, Israel would come under Gentile rule (v.25,

36); idolatry (v.36); captivity (v.41); all sickness &

disease, finally death (v.61) etc.

The Passover,

which each year

commemorates

Israel‘s birth as a

Nation

(cf. Ex. 12:14).

Judge A ―Holy Nation, a

Kingdom of Priests‖

One Holy Nation

Covenant with

David:

The Davidic

Covenant

David as king.

(The Davidic Kingdom ruled

over the 12 tribes and all

nations).

Blessings: David‘s kingdom would be the light to the

nations, by leading them in wisdom & right

worship.

Promises: To raise up a son to David who would be

God‘s own son, sitting on an everlasting

Davidic throne, established by God himself

(cf. 2 Sam. 7; Ps. 89:4, 36).

Conditions: For the Davidic kings to build a Temple to house the Ark

of the Covenant (cf. 2 Sam.7:

Curses: David & his Royal Kingly sons would be punished if they

did not keep covenant family unity among the 12 tribes

(cf. 2 Sam. 7; Ps. 89:30ff).

The Throne and the

Temple Built by

David‘s son,

Solomon (cf. 1 Kgs.

6-8).

King A Royal Empire, a

National Kingdom

ruled by Davidic

Priest-Kings

One Holy

Kingdom

Ne

w

Test

am

en

t

―New &

Everlasting

Covenant‖ of

Christ:

The Christian

Covenant

Jesus as Royal Davidic King.

(Jesus, as High Priest, rules

over the re-established

Davidic Kingdom, the ‗new

Israel,‘ the Church – the

international

[Katholicos/Catholic] family of

God).

Blessings: Fulfillment of all the Blessings and Promises

made by God in the OT Covenants; blessings

of the Sermon on the Mount (Mt.5:1-11;

Lk. 6:24-26).

Promises: Ultimately Supernatural Heavenly Beatitude

(cf. Mt. 5:8, 12, 19-20; 6:20; 7:21; 13:24ff; 1

Cor. 13:12).

Conditions: To believe in Christ, be Baptised, eat and drink His

Flesh and Blood in the Eucharist, and live all that He

taught (Mt. 28:19-20; Jn.6:50-58) etc. (Inclusion in the

Kingdom).

Curses: Exclusion from the Kingdom. The eternal punishment of

hell (cf. Mt. 25:41; 5:22, 29; 10:28; 13:42; 23; Mk. 9:43-

48).

The Eucharist

(cf. Lk. 22:20)

Royal High

Priest

A Universal (Gk.

Katholicos or

‗catholic‘)

Worldwide

Kingdom

One Holy Catholic

Church


LESSON TWO: MARK’S PROLOGUE: THE GOSPEL ANNOUNCED THROUGH

JESUS’ PROPHET (PART ONE)

[CHAPTER ONE]

1. THE GOSPEL’S TITLE: “The Beginning (Άρχή) of the Gospel (εύαγγελίου) of Jesus Christ, the Son of God

(υίού θεού).”

“Beginning” (Άρχή/archē): New Creation.

“Gospel” (εύαγγελίου/euangeliou): In classical Greek culture εύαγγελίου had special connection to the Emperor cult. The emperor’s birthday, accession to power, or even a forthcoming imperial visit were all hailed as εύαγγελίου.

“Son of God” (υίού θεού, huiou theou): Who is the true Son of God? Jesus or Caesar Augustus.

“Book-ends”: Son of God/the Christ and Jesus’ true identity as the ‘Suffering Servant.’

Jesus’ Baptism—Transfiguration—Passion are intimately linked, and they will be intimately linked for the disciple too. The following chiastic (sandwich) structure outlines the centrality of Jesus’ titles as they are linked into significant events:

a. Start of the Gospel: Right from the start of the Gospel (in the Gospel’s title) we are told that Jesus is the Son of God; giving us, the audience, his true identity “The Beginning of the Gospel of Jesus Christ, the Son of God” (Mk 1:1).

b. At Jesus’ Baptism: Then we are told again at the end of the Gospel’s prologue that he is God’s Son: “You are my beloved Son” (Mk 1:11), at Jesus’ baptism.

c. Peter’s Proclamation: In the middle of the Gospel Peter proclaims that Jesus is the Christ: “You are the Christ” (Mk 8:29), and he is silenced by Jesus after which Jesus gives the first of his passion predictions/descriptions.

b’. At Jesus’ Transfiguration: At the Transfiguration we are told that Jesus is God’s son again: “This is my Beloved Son; Listen to him” (Mk 9:7).

a’. End of the Gospel: We are this again by the Centurion Soldier at the foot of the Cross during Jesus’ crucifixion: “Truly this man was the Son of God” (Mk 15:39).

2. PROLOGUE: Mark 1:2-15

This prologue is set out in a chiastic (or sandwich-like) structure.

A. The gospel of Jesus Christ (v.1).

B. John the Baptist in the wilderness, in fulfillment of Scripture (vv.1-4).

C. John Baptising in the Jordan (vv. 5-8).

C1. Jesus is Baptised in the Jordan (vv. 9-11).

B1. Jesus in the wilderness (vv. 12-13).

A1. The gospel of God (vv. 14-15).


LESSON THREE: MARK’S PROLOGUE: THE GOSPEL ANNOUNCED THROUGH

JESUS’ PROPHET (PART TWO)

[CHAPTER ONE]

The Old Testament background for Jesus’ temptations in the wilderness:

1. Noah: The rains for the flood fell for forty days and nights (see Gen 7:12);

2. Moses: Fasted on Mt Sinai before receiving the Law (see Deut 9:9, 18, Ex 24:18 and 34:28);

3. Moses: The spies that Moses sent into stake-out the Promised Land returned after forty days (see

Num 13:25);

4. Israel in the Wilderness: Israel was tried and tested in the wilderness for 40 years (see Ex 24:18; Deut 8:1-

5; 13:3);

5. David and Goliath: Goliath, the Philistine taunted Israel for forty days before David slew him on the battle

field with his sling shot (see 1 Sam 17:16);

6. Elijah: After eating a sacred meal fasted forty days and nights before going to Mt Horeb/Sinai to meet the

Lord (see 1 Kgs 19:8), not in thunder and lightning as with Moses (see Ex 19:16) but “in a still small voice”

(v.12);

7. Jonah: The people of Nineveh were tested for forty days. After Jonah preached repentance the people

proclaimed a fast, and put on sackcloth (and ashes) from the greatest of them to the least” (see Jonah

3:4-9).

LESSON FOUR: THE RENEWED PEOPLE OF GOD

[CHAPTER THREE]

Jesus Appoints the Twelve

Verse 13: “And he went up on the mountain, and called to him those whom he desired; and they came to

him.” Once again, we see the motif of ‘coming to Jesus.’ In the OT, prophets like Moses and Elijah had

epiphany experiences of God on a mountain—Mt Horeb/Sinai (see Ex 24:18; 1 Kgs 19:8-18).

Verse 14-15: “And he {1}appointed twelve, {2}to be with him, and to be {2}sent out to preach [15] and have

{3}authority to cast out demons”: The following is an exact transliteration of verse 14. Notice the words in red:

Kai epoiēsen dōdeka hous kai apostolous ōnomasen hina ōsin met' autou kai hina apostellē autous kēryssein

Καί ζποίηςεν δώδεκα ούσ, καί άποστόλους ώνόμαςεν, ϊνα ώςιν μετ' αύτοΰ, καί ϊνα άποστέλλη αύτούσ κηρύςςειν

And he

appointed

twelve ones and apostles he calls that they

might

be

with him and that he might

send

them to preach

The following is an exact transliteration of verse 15. Notice the words in red:

Kai echein exousian ekballein ta daimonia

καί ζχειν έξουσίαν έκβάλλειν τά δαιμόνια

And to have authority to cast out - demons

http://concordances.org/greek/kai_2532.htm

http://concordances.org/greek/epoie_sen_4160.htm

http://concordances.org/greek/do_deka_1427.htm

http://concordances.org/greek/ous_3739.htm


http://concordances.org/greek/apostolous_652.htm

http://concordances.org/greek/o_nomasen_3687.htm

http://concordances.org/greek/ina_2443.htm

http://concordances.org/greek/o_sin_1510.htm

http://concordances.org/greek/met_3326.htm

http://concordances.org/greek/autou_846.htm


http://concordances.org/greek/ina_2443.htm

http://concordances.org/greek/apostelle__649.htm

http://concordances.org/greek/autous_846.htm

http://concordances.org/greek/ke_russein_2784.htm


http://concordances.org/greek/echein_2192.htm

http://concordances.org/greek/exousian_1849.htm

http://concordances.org/greek/ekballein_1544.htm

http://concordances.org/greek/ta_3588.htm

http://concordances.org/greek/daimonia_1140.htm


LESSON FIVE: JESUS TEACHES IN PARABLES

[CHAPTER FOUR]

Seeds cast onto… Response… Symbolising…

1. The path (v.4). Birds came and devoured it (v.4). Satan immediately taking the word from them (v.15).

2. The rocky ground with

not much soil (v.5).

Due to no depth of soil the sun-

scorched plant withered away (v.5).

Tribulations and persecutions which arise on account of the

word, occasion the word to fall away (v.17).

3. Thorns (v.7). The thorns grew up and choked it (v.7). The cares of the world, and the delight in riches, and the

desire for other things, enter and choke the word (v.19).

4. Good soil (v.8). Brought forth grain, growing up and

increasing and yielding thirtyfold,

sixtyfold and a hundredfold (v.8).

Bring forth good fruits/works: thirtyfold, sixtyfold and a

hundredfold (v.20).

Chapter 5:2-5: “And when he had come out of the boat, {1}there met him out of the {2}tombs a man with an

{4}unclean spirit, [3] who {3}lived among the {2}tombs; and {53x}no one could {6chiasm}bind him any more, even

with a chain; [4] for he had often been bound with fetters and chains, but the chains he wrenched apart, and

the fetters he broke in pieces; and no one had the strength to subdue him. [5] Night and day among the

{2}tombs and on the {7}mountains he was always {8}crying out, and bruising himself with stones.” Eight

points:

(1) Meeting Jesus:

(2) The tombs:

(3) Lived among the tombs:

(4) Unclean spirit:

(5) The proliferation of negatives:

(6) Chiasm:

A. “no one could bind him;

B. any more, even with a chain;

C. for he had often been bound;

B1. with fetters and chains, but the chains he wrenched apart, and the fetters he broke in pieces;

A1. no one had the strength to subdue/(bind) him.”

(7) Mountains:

(8) Self-harm:


LESSONS SIX TO EIGHT: JESUS SHARES HIS MINISTRY

[CHAPTERS SIX TO EIGHT]

The Three Major Sections of Mark’s Gospel

Stage of the Gospel Reference Occurrences

Stage 1 Mk 1:16-8:21 Locates Jesus in Galilee.

Stage 2 Mk 8:22-10:52 Locates Jesus along ―the Way,‖ the Hodos, to Jerusalem.

Stage 3 Mk 11:1-16:8/20 Locates Jesus in Jerusalem and takes us to the end.

The Groups of Fours in the Early Stages of Mark’s Gospel

Group of Four Who/What? Reference

1. The calling of the first four disciples

1. Andrew; 2. Peter; 3. James; 4. and John. Mk 1:16-19.

2. The first four miraculous healings

1. The man with the unclean spirit;

2. Peter‘s mother-in-law who had a fever;

3. The leper;

4. The Paralytic.

Mk 1:21-28;

Mk 1:29-31;

Mk 1:40-45;

Mk 2:1-12.

3. The four questions raised by Jesus‘ opponents

1. ―How can anyone forgive but God?‖

2. ―Why does he eat with tax collectors, with sinners?‖

3. ―Why doesn‘t he fast like John the Baptist and his disciples?‖

4. ―Why does he do what is not lawful on the Sabbath?‖

Mk 2:7;

Mk 2:16;

Mk 2:18;

Mk 2:24.

4. Four groups in opposition to Jesus

1. The Pharisees;

2. The Hero‘dians;

3. The scribes;

4. The unclean spirits.

Throughout Chapters 1-3.

5. The four parables 1. The ―Parable of the Sower‖;

2. The ―Parable of the Candle‖;

3. The ―Parable of the Grain‖;

4. The ―Parable of the Mustard Seed,‖

Mk 4:1-10;

Mk 4:21-25;

Mk 4:26-29;

Mk 4:30-32.

6. And then four more miraculous stories

1. The Stilling of the Storm;

2. The Exorcism of the Legion of Devils from the Gerasene Demoniac;

3. The resurrection of Jairus‘ daughter;

4. The Women who suffered from internal bleeding for 12 years.

Mk 4:35-41;

Mk 5:1-20;

Mk 5:21-24, 35-43;

Mk 5:25-34.

NOTES


Feeding the Thousands

Feeding of 5000 Feeding of 4000

Where Jesus is ―in his own country‖ (Mk 6:1).

After the miracle he goes to Beth-sa‘ida (Mk 6:45).

Thus Jesus is in Israelite Territory

Tyre & Sidon to the Decap‘olis

Thus Jesus is in Gentile Territory

Loaves / Fishes

5 Loaves & 2 Fishes 7 Loaves & 2 small fish

Baskets of Scrap

12 7

Symbolically representing

The people of Israel:

(―12‖ tribes of Israel)

The Gentile Nations:

(―7‖ Gentile nations in that occupied the Promised

Land of Canaan before Israel‘s entrance under

Joshua)

Reference Mk 6:30-43;

Mt 14:13-21;

Lk 9:10-17;

Jn 6:5-13.

Mk 8:1-10;

Mt 15:32-39.

LESSON NINE: JESUS ENTERS JERUSALEM &

THE SHOWDOWN FOR AUTHORITY IN JERUSALEM

[CHAPTERS ELEVEN & TWELVE]

When Jesus enters Jerusalem he enacts a fourfold covenant lawsuit against the Jerusalem Priestly

establishment:

1. He enters Jerusalem riding on an Ass (Mk 11:1-11).

2. He curses the fig tree (Mk 11:12-14).

3. He cleanses the temple (Mk 11:15-19).

4. He delivers the Parable of Wicked Tenants (Mk 12:1-12).

NOTES


In the OT Passover Celebration Mk fleshing out the nature of the NT Passover

The type of son

asking a question

The type of

question asked

Questioner The question put to/by Jesus These questions

concern

1. The wise son. Questions of

wisdom about

points of Law.

Pharisees and

Herodians.

―Is it lawful to pay taxes to Caesar,

or not?‖ (12:14).

The Law and Tribute to

Caesar.

2. The foolish son. Questions that

would cut oneself

off from the

community.

Sadducees who

say there is no

resurrection.

―Teacher, Moses wrote for us that if

a man‘s brother dies and leaves a

wife…‖ (12:18-23).

Mocking question

about the bodily

resurrection—i.e.,

about the nature of the

New Covenant.

3. The son who is of

simple piety.

Questions about

the basis of simple

piety.

The scribe who

is not far from

the kingdom of

God.

―Which commandment is the first of

all?‖ (12:28).

The simple piety of

the New Law, which in

essence is no different

from the Old Law.

4. The son who

does not know how

to ask a question so

the father asks for

him.

Questions of

interpretation about

apparent

contradictions

between Scripture

texts

Jesus takes the

initiative.

―How can the scribes say that the

Christ is the son of David? [36]

David himself, inspired by the Holy

Spirit, declared, ‗The Lord said to

my Lord, Sit at my right hand, till I

put thy enemies under thy feet.‘ [37]

David himself calls him Lord; so

how is he his son?‖ (12:35-37).

Contradictions can

the Messiah be both

David‘s son and the

Psalmist‘s Lord

―And after that no one dared to ask him any questions‖ (Mk 12:34).

NOTES


LESSON TEN: JESUS’ ESCHATOLOGICAL DISCOURSE

[CHAPTER THIRTEEN]

The Four Occurrences of Jesus’ Second Coming

Literal-Historical

Sense

Typological-Allegorical

Sense

Tropological-Moral Sense Anagogical-Eschatological Sense

Eschatological Signs

Temple’s

Destruction

in 70AD

Christ’s

Death

The Death of the

Believer

The End of the Physical

World

Darkening of the Sun

Matt. 24:29ff:

―Immediately after the tribulation of those days the sun will be darkened,…

Lk. 23:45ff: It was

now about the sixth hour and there was darkness over the

whole land until the ninth hour, while the sun‘s light failed.‖

Heb. 9:27: ―And just as it is appointed for

men to die once, and after that comes judgment.‖

When St Paul speaks of the manner of a resurrected body he likens the body to the sun, moon and stars: 1 Cor. 15:40ff:

―There are celestial bodies and there are terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of

the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.‖

Rev. 21:23: ―And the city has no need of sun or

moon to shine on it, for the glory of God is its light, and its lamp is the Lamb….‖

Eclipse of the Moon

…and the moon will

not give its light, and the stars will fall from heaven, …

Lk. 21:25: ―And

there will be signs in sun and moon and stars.‖

Earthquakes …and the powers of

the heavens will be shaken.‖

Matt. 27:51ff:

―…and the earth shook, and the rocks were split…‖

Our world is shattered Rev. 11:13: ―And at that hour there was a great

earthquake, and a tenth of the city fell; seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

Rev. 16:17ff: ―…and a great voice came out of the

Temple from the throne, saying, ―It is done!‖ And there were flashes of lightening, loud noises, peals of thunder, and a great earthquake.‖

Raising of the Dead

The New Covenant

was ushered in with the tearing of the Curtain (cf. Matt. 27:51).

…the tombs also

were opened, and many of the bodies of the saints who had fallen asleep were raised…‖

This world is left behind for us. 1 Cor. 15:52: ―For the trumpet will sound, and the

dead will be raised imperishable, and we shall be changed.‖

Destruction of the Temple

The physical

Temple was destroyed in 70AD.

Christ‘s body was

prefigured by the Jerusalem Temple.

Cf. Jn. 2:19: ―Destroy this temple and in three days I will raise it up.‖

1 Cor. 6:19: ―Do you not know that your body is the Temple of the Holy Spirit…‖

The universe is a macro-temple which will be

destroyed: Rev. 21:1: ―Then I saw a new heaven and a new earth, for the first heaven and the first

earth had passed away and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.‖

NOTES


LESSON ELEVEN: JESUS CONFRONTS HIS DEATH

[CHAPTER FOURTEEN]

Outline of the Seder Passover Meal3:

1. Fasting from about 3pm.

2. Passover began shortly before “nightfall.”

3. Introductory rites.

4. First Cup: The Cup of Sanctification or the Kaddush Cup. This cup of wine was mixing with a little water.

5. The Father of the household said a blessing over the first cup: “Blessed are you, O Lord our God, King of the universe, who creates the fruit of the vine.”

6. Bread along with the “body of the roasted Passover Lamb” would be brought out and placed before the Father of the household.

7. Second Cup: The Cup of Proclamation or the Haggadah Cup. This cup of wine was mixing with a little water, and then the Father of the household would proclaim what the Lord had done for Israel in their Exodus from Egypt and explain different parts of the Passover Seder and its significance: both past and present significances merged into one.

8. Small Hallel (‘praise’): After which they would give thanks by singing the Small Hallel, Psalms 113-114.

9. Third Cup: The Cup of Blessing or the Berakah Cup. This cup of wine was mixing with a little water, and the Father of the household would have again given another blessing. This is when the meal would have properly began, with the eating of the roasted Passover Lamb.

(“The cup of blessing which we bless, is it not a participation in the Blood of Christ?” 1 Cor 10:16)

10. Concluding Rites and the Great Hallel: After which they would have sung the final Hallel Psalms: 115-118. Psalm 118 is known as the Great Hallel: “The stone which the builders have rejected has become the key stone…blessed is he who comes in the name of the Lord.”

11. Fourth Cup: The Cup of Consummation or the Hallel Cup or the Cup of Praise.

Jesus’ Trials:

1. Before Annas (see Jn 18:12-14, 19-23).

2. Before Caiaphas (see Mt 26:57, 59-68; Mk 14:53, 55-65; Lk 22:54, 63-65; Jn 18:24).

3. Before the Sanhedrin (see Mt 27:1; Mk 15:1; Lk 22:66-71).

4. Before Pilate (see Mt 27:2, 11-14; Mk 15:1b-5; Lk 23:1-5; Jn 18:28-38).

5. Before Herod (see Lk 23:6-12).

6. Before Pilate (see Mt 27:15-23; Mk 15:6-14; Lk 23:13-22; Jn 18:39-19:6).

7. The People Reject Messiah and Pass Judgment (see Mt 27:24-31; Mk 15:15-20; Lk 23:23-25; Jn 19:7-16).

3 See Brant Pitre, Jesus and the Jewish Roots of the Eucharist: Unlocking the Secrets of the Last Supper (New York: Doubleday, 2011), 149ff.


Peter’s Escalating Denial of Jesus (Mk 14:66-72)

DENIAL QUOTE WHAT PETER DOES PUT SIMPLY

First… “But he denied it before them all, „I do not know what you mean.‟” (Mt. 26:70).

Peter denies Jesus by giving his own word.

―I don‘t know him.‖

Second… “…he denied it with an oath, „I do not know the man.‟” (Mt. 26:72).

Peter invokes God‘s name in denying Jesus.

―I swear I don‘t know him.‖

Third… “Then he began to invoke a curse on himself and to swear, „I do not know the man.‟” (Mt. 26:74).

Peter puts himself under a curse.

―I‘ll be damned if I do know him.‖

LESSON TWELVE: JESUS’ EMPTY TOMB

[CHAPTER SIXTEEN]

“The Empty Tomb”: Some commentators have seen a chiastic structure in Mk 16:1-11.

A. The women come to the grave (16:1);

B. God removes the obstacles (16:3-4);

C. The Resurrection (16:5-6);

D. The reaction of the women (16:7-8); The women were the most unreliable witnesses.

C1. The Resurrection (16:9);

B1. God removes the obstacles (16:9);

A1. The women flee the grave (16:10-11).

NOTES


STUDY QUESTIONS

Who is Jesus? A Bible Study on the Gospel of Mark

Lesson One: Methods of Biblical Interpretation, Background & Introduction to Mark’s Gospel

1. Define the following terms:

a. Bible.

b. Sacred Scripture.

c. Inspiration.

d. Inerrancy.

2. Briefly explain the three important criteria given by Dei Verbum for interpreting the Scriptures.

3. What are the four senses of Scripture? Briefly explain them.

4. Who do scholars commonly believe wrote the Gospel of Mark?

5. For whom do scholars believe Mark wrote his Gospel?

6. Why do you think Mark intended to write his Gospel in a similar structure to that of Peter’s Sermon in the Acts of the Apostles?

7. Outline the fourfold structure of Mark’s Gospel.

8. Give two of the main themes of Mark’s Gospel.

Lesson Two: Mark’s Prologue: The Gospel Announced through Jesus’ Prophet (Part One) (Chapter 1)

1. Briefly explain what the following Greek words mean and explain why they would have been so provocatively used by Mark in the first line of his Gospel:

a. Άρχή, (archē).

b. εύαγγελίου (euangeliou).

c. ’Іησού Χριστού, (Iēsou Christou).

d. υίού θεού, (huiou theou).

2. Explain Mark’s ‘Conflate Quote’ in Mark 1:2-3. What Old Testament passages does he draw it from and why does he use it?

Lesson Three: Mark’s Prologue: The Gospel Announced through Jesus’ Prophet (Part Two) (Chapter 1)

1. Drawing from the Old Testament, what is the significance of Jesus being baptised in the Jordan River by John the Baptist?

2. Why is John the Baptist depicted by Mark in “camel’s hair, and had a leather girdle around his waist, and ate locusts and wild honey”?

3. Why does Mark use the Greek word ευθύζ (euthys—’immediately’) so often throughout his Gospel?

4. What is the significance of Jesus’ temptations in the wilderness?

5. Why did Jesus begin his public ministry in Caper’na-um?


Lesson Four: First Signs of Opposition & the Renewed People of God (Chapters 2-3)

1. When Jesus heals the paralytic in chapter two the scribes accuse Jesus of blasphemy when Jesus tells the paralytic that his sins are forgive. Why?

2. What is the significance of the reaction of Levi, the son of Alphaeus, when Jesus’ calls him sitting at the tax office?

3. What is the dilemma with Jesus healing a man’s withered hand on the Sabbath?

4. What is the Old Testament context of the withered hand cure in chapter three?

5. Why did the Phăr’iseeş conspire to destroy Jesus with the Hĕrō’dĭans?

6. What is the Messianic Secret?

7. Why does Jesus call some of his disciples, “apostles”?

Lesson Five: Jesus Teaches in Parables & Jesus Demonstrates the Power of the Kingdom (Chapters 4-5)

1. Why does Jesus employ parables when he teaches?

2. What Old Testament president is set for Jesus’ teaching in parables?

3. Evaluate the parable of the Sewer.

4. In the light of the key Markan theme of ‘Jesus’ true identity,’ what is the significance of the disciples’ question after Jesus calms the storm: “Who then is this, that even the wind and the sea obey him”? (Mk 4:41).

5. Exegete the account of Jesus healing the Gerasene Demoniac (see Mk 5:1-20).

6. What is the significance of the doublet miracle in Mk 5:22-43, where Jesus heals a woman who had a flow of blood for 12 years and also raises a little girl from the dead?

Lesson Six: Jesus Shares His Ministry (Chapter 6)

1. In the overall scheme of the Gospel, what is the significance of Jesus being a τέκων/tektōn or a carpenter?

2. Why did Jesus tell the twelve apostles “to take nothing for their journey except a staff; no bread, no bag, no money in their belts; but to wear sandals and not to put on two tunics”? (Mk 6:8-9).

3. What is the significance of John the Baptist’s death in the scheme of Mark’s Gospel?

4. Exegete the two great feedings of the four thousand and the five thousand in Mark six and eight.

5. In Mk 6:48 it says that Jesus “meant to pass by them.” What is the Old Testament background, and therefore the significance, of this for Mark’s identification of Jesus?

Lesson Seven: Unto the Gentles Jesus Goes & The Messiah who must Suffer and Die (Chapters 7-8)

1. In chapter seven Jesus engages in a confrontation with the Pharisees. Who were the Pharisees?

2. What is the significance of the Syrophoeni’cian woman’s faith in Mark 7:25-31?

3. Why does Jesus cure the blind man in two stages in Mark 8:22-26?

4. Most scholars acknowledge that Mark 8:29 has a certain centrality in the Gospel. Why?

5. What is the significance of Peter’s reaction to Jesus passion prediction in Mark 8:31-33?


Lesson Eight: The Disciple Instructed on the ‘Way’ (Chapters 9-10)

1. Exegete the account of Jesus’ transfiguration (see Mk 9:2-8).

2. What did Jesus mean when he told the disciples that “Eli’jah has come”? (Mk 9:13).

3. Why were the disciples unable to cast out the mute spirit of the boy after Jesus’ transfiguration? (see Mk 9:14-39).

4. For Mark’s Gospel, what is the significance of ‘the Way,’ όδός/hodos?

5. How many passion predictions does Jesus give in Mark’s Gospel?

6. Exegete the account of Jesus curing Bartimae’us, the blind beggar?

Lesson Nine: Jesus Enters Jerusalem & The Showdown for Authority in Jerusalem (Chapters 11-12)

1. What are the four symbolic actions Jesus gives when he enacts a covenant cures upon the Jerusalem establishment?

2. In the light of the Jewish Passover, what is the significance of the five questions given, firstly, by the chief priests and the scribes about Jesus’ authority (Mk 11:27-28); secondly, from the Phăr’iseeş and the Hĕrō’dĭans about taxes (Mk 12:14); thirdly, from the Săd’dūçeeş about the resurrection (Mk 12:18-23); fourthly, from a scribe about the greatest commandment (Mk 12:28); and fifthly, from Jesus himself about the Christ (Mk 12:35-37)?

3. What are the three traps that were set for Jesus in Mark 11-12?

Lesson Ten: Jesus’ Eschatological Discourse (Chapter 13)

1. Employing each of the four senses of Scripture that you learnt about in Week One, explain what Jesus is speaking about in his Eschatological Discourse in Mark 13.

2. Generally there are two interpretive positions when in comes to exegeting Jesus’ Eschatological Discourse: the Futurist Position and the Preterist Position. Briefly explain these two positions.

3. What were some of the extraordinary phenomena recorded by the first century historian Josephus as occurring around the time of the siege of Jerusalem in 70AD?

Lesson Eleven: Jesus Confronts His Death (Chapter 14)

1. What was the Feast of Passover?

2. What was the Feast of Unleavened Bread?

3. In relation to chapter 9, what is the significance of Jesus taking Peter, James and John with him into the garden of Gethsem’ane?

3. When Peter falls asleep in the garden, why does Jesus call him Simon and not Peter?

4. What is the significance of the linen cloth that was seized from the young man in the arrest scene (see Mk 14:51-52), especially in regard to (1) Jesus’ burial and (2) a liturgical practice of the early Christians?

5. How many trials did Jesus undergo (when all four Gospel accounts are correlated); and who gave them to Jesus?

6. In the light of the Old Testament, what was the deep significance of the high priest tearing his garments during Jesus’ trial? (see Mk 14:63).

7. Demonstrate how Peter’s denial of Jesus escalated (see Mk 14:66-72).


Lesson Twelve: Jesus’ Trial, Crucifixion, Death, Burial and the Empty Tomb! (Chapters 15-16)

1. When Jesus finally died, Mark notes that the “curtain in the Temple was torn in two, from top to bottom” (Mk 15:38). What is so significant about this?

2. Most scholars note that Mk 15:39 is a certain climax of the Gospel. Why?

3. Exegete Mark 16:1-20.

BIBLIOGRAPHY

Recommendation for Course Text Book:

Byrne, Brendan. A Costly Freedom: A Theological Reading of Mark’s Gospel. Collegeville, MN: The Liturgical Press, 2008.

Popular Reading Level:

Card, Michael. Mark: The Gospel of Passion. Downers Grove, IL: InterVasity Press, 2012.

Dewey, Joanna, Donald Michie and David Rhoads. Mark As Story: An Introduction to the Narrative of a Gospel. Minneapolis: Fortress Press, 2012.

Gray, Timothy C. The Temple in the Gospel of Mark: A Study in its Narrative Role. Grand Rapids, Michigan: Baker Academic, 2008.

Hahn, Scott and Curtis Mitch. The Ignatius Catholic Bible Study: The New Testament. San Francisco: Ignatius Press, 2010.

_________. The Ignatius Catholic Bible Study: Mark. San Francisco: Ignatius Press, 2001, 2nd ed. 2011.

Healy, Mary. The Gospel of Mark. Grand Rapids, Michigan: Baker Academic, 2008.

LaVerdiere, Eugene. The Beginning of the Gospel: Introducing the Gospel According to Mark. Vol.1. Collegeville, MN: The Liturgical Press, 1999.

_________. The Beginning of the Gospel: Introducing the Gospel According to Mark. Vol.2. Collegeville, MN: The Liturgical Press, 1999.

Wright, N.T. Mark for Everyone: Westminster John Knox Press, 2004.

Thematic Works for this Course:

Achtemeier, Paul J. Inspiration and Authority: Nature and Function of Christian Scripture. Grand Rapids, Michigan: Baker Academic, 1999.

Béchard, Dean P. ed. and trans. The Scripture Documents: An Anthology of Official Catholic Teachings. Collegeville, MN: The Liturgical Press, 2002.

Bruce, F.F. The New Testament Documents: Are they Reliable? Grand Rapids, MI: William B. Eerdmans Publishing Co., 1981.

Catholic Church. Catechism of the Catholic Church. Homebush: St Pauls, 1994.

_________. The Historicity of the Gospels: Instruction of the Pontifical Biblical Commission. Boston: Pauline Books and Media, 1964.

_________. The Interpretation of the Bible in the Church: Address of His Holiness John Paul II and Document of the Pontifical Biblical Commission. Boston: St Paul Books and Media, 1993.

_________. Vatican Council II: The Conciliar and Post Conciliar Documents, New Revised Edition, vol. 1. Edited by Austin Flannery. New York: Costello Publishing Company, 1996.

Dauphinais, Michael and Matthew Levering. Holy People, Holy Land: A Theological Introduction to the Bible. Grand Rapids, MI: Brazos Press, 2005.

Farkasfalvy, Denis. Inspiration and Interpretation: A Theological Introduction to Sacred Scripture. Washington DC. The Catholic University of America Press, 2010.


Geisler, Norman L. and William C. Roach. Defending Inerrancy: Affirming the Accuracy of Scripture for a New Generation. Grand Rapids, Michigan: Baker Academic, 2011.

Hahn, Scott. A Father Who Keeps His Promises: God’s Covenant Love in Scripture. Michigan: Servant Publications, 1998.

_________. A Pocket Guide to the Bible. Huntington, IN: Our Sunday Visitor Division, 2008.

_________. Scripture Matters: Essays on Reading the Bible from the Heart of the Church. Steubenville, Ohio: Emmaus Road, 2003.

Shea, Mark P. Making Senses out of Scripture: Reading the Bible as the First Christians Did. San Diego: Basilica Press, 1999.

Sri, Edward. The Bible Compass: A Catholic’s Guide to Navigating the Scriptures. West Chester, PA: Ascension Press, 2009.

Stravinskas, Peter M.J. The Catholic Church and the Bible. San Francisco: Ignatius Press, 1996.

Vanhoozer, Kevin J. (ed.) Theological Interpretation of the New Testament: A Book-by-Book Survey. Grand Rapids, Michigan: Baker Academic, 2005, 2008.

_________. (ed.) Theological Interpretation of the Old Testament: A Book-by-Book Survey. Grand Rapids, Michigan: Baker Academic, 2005, 2008.

Scholarly Reading Level:

France, R.T. The Gospel of Mark (NIGTC). Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2002.

Harrington, Daniel J and John R. Donahue. The Gospel of Mark (Sacra Pagina Series, vol. 2). Collegeville, MN: The Liturgical Press, 2002.

Lane, William L. The Gospel of Mark (NICNT). Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1974.

Mann, C.S. Mark. (Anchor Bible Commentary Series). Garden City, NY: Doubleday, 1986.

Marcus, Joel. Mark 1-8. New Haven: Yale University Press, 2000.

_________. Mark 8-16. New Haven: Yale University Press, 2009.

Mauser, Ulrich W. Christ in the Wilderness. London: SCM Press, 1963.

Moloney, Francis J. The Gospel of Mark: A Commentary. Massachusetts: Hendrickson Publishers, 2002.

Stock, Augustine. The Method and Message of Mark. Wilmington, Delaware: Michael Glazier, 1989.

NOTES