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*MSG* :-) |
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*MSG* There is also an intriguing concatenation of words in the Greek: Jesus
Christ. Do we need to go into the fact that the term "XPICTOC" (Christos) is a
designation, or title of an office, and not a surname? If Mark were concerned
about who Jesus is, as a worldly matter, he would have called him Jesus (or
Joshua) bar Joseph, bar meaning "son of." It was the standard way of naming
Jewish men of the first century. |
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*MSG* I guess that's just a rhetorical question. |
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*MSG* :-) |
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*MSG* We know that the title or designation "Christos" is simply Greek Koiné
for the Hebrew "Messiah." Mark, our story teller, by telling us the gospel is
"of Jesus," and by THEN appending a title or designation, he declares to us, his
hearers /readers, right off that he is going to show us, proclaim to us, give us
a living witness to the fact that (at the least - in his view) this Jesus is the
Messiah of God. And, if you will believe Mark's claim, you will discover that
Jesus is "Son of Man," a title he chooses for
himself. |
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*MSG* As we now begin again, after a summertime break, to plow through the
materials of this tale, beginning at Chapter 9, we ought be fairly warned that
Mark (the story teller) is going to be piling up the evidence - as he views the
evidence - that Jesus is the Messiah of God. |
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*MSG* He does this no matter that the Judeans, and others expected or hoped
for a different kind of Messiah, yes? |
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*MSG* This is as true today, IMO, as it was when Mark told his tale into the
ears of his first century auditors, and later wrote it down. The story still
carries the same power or 'sizzle' as it did originally. At a bare minimum, the
story teller has as one of the themes in his good news tale was Jesus
correcting some of the Jewish misunderstanding about God's Messiah. |
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*MSG* SORRY::: |
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*MSG* ^^ "Jesus was correcting" ^^ |
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*MSG* SORRY, I am more and more prone to such errors. I apologize. |
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*MSG* Now a word about sticking to what Mark tells us, and avoiding a
compare and contrast approach. Remember that I claim this is the first gospel
written down for us. |
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*MSG* We may already know the fact that "son of god" was a quick slap in the
face of the Roman emperor. It's a title in the Roman world that means: this
person is actually a god. Since the Roman Senate had declared Julius Caesar to
be a god, Augustus Caesar, his adopted son, assumes the title during his
lifetime and puts it on the coinage he has struck. |
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*MSG* A compare and contrast method could give us the fact that the title
among the diaspora Jews tended to mean something like "healer," or perhaps
"wonder worker," the way Elijah, Elisha, etc. among the prophets were
"healers." |
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*MSG* I suggest we strive to avoid that "compare and contrast" approach to
this gospel tale, not just because it's the first, but also because its special
flavor comes through best, IMO, if we know only what Mark tells us ... or what
might be known by his first century auditors. |
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*MSG* I suggest for us that we stick to HOW the power of this "title" appended
to the title "Messiah" will function WITHIN the gospel tale Mark (the story
teller) is declaring in our ears. We must take it to heart that Mark is going to
show us the truth of this title, as it applies to Jesus. |
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*MSG* We must look closely for evidence, which this tale amasses, that "son
of god" applies in a unique, singular way to Jesus; just as the title "Messiah"
applies to Him singularly; just as the gospel is HIS (while also being about
him) telling us what Jesus considers important. |
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*MSG* Please read again this short story of Mark's. It's an easy read;
strive to become familiar with it. As you do your reading, look for those
passages, maybe even mark them, :) no pun intended. |
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*MSG* That will remind you that you recognize the evidence, and who in the
story knows it, that Jesus is the Messiah of God, and who knows Jesus is "son of
god." My suspicion is that you may be surprised as i was in seminary so long
ago. Ask yourselves "who" knows, WITHIN Mark's tale, that Jesus is the Messiah,
and who knows Jesus is "son of god?" |
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*MSG* ^^ I ^^ another mistake; SORRY. |
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*MSG* We ended right after Pentecost Sunday last May 28 with a comment on
MARK 8:35-38 = 35 If he wants to save his life, he will lose it. But if he loses
his life for me and for the good news, he will save it. 36 What good is it if
someone gains the whole world but loses his soul? |
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*MSG* 37 Or what can anyone trade for his soul? 38 ?Suppose you are ashamed
of me and my words among these adulterous and sinful people. Then the Son of Man
will be ashamed of you when he comes in his Father's glory with the holy
angels. [NIRV] |
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*MSG* The clear implication of Jesus is that a person can save his life and
himself or herself in this world simply by not joining Jesus in The Way.
Physical life in the here and now, with no glimpse or heaven here and now, is
within the capability of us sinners. We per dure. |
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*MSG* OTOH, discipleship may result in the loss of a comfortable, convenient
physical life in the here and now, but that is insignificant when measured
against gaining a heavenly life in the here and now. It's like measuring one's
self, or personhood, against everything it's possible to gain, but having to
give up who you are, says Jesus. |
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*MSG* Jesus, after doing a check or test of his disciples' thought process,
elicits from Peter the confession that The Twelve think he is the Messiah. He
has, for the first time in this gospel, immediately predicted, not just his
rejection by the ranking priests and elders of the people, but also his death,
and resurrection. |
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*MSG* This latter is a thoroughly Pharisaical opinion, not held by the
Sadducees, nor by any other religious party among the Jews, like the Essenes or
Zealots. This is the hinge point of Mark's tale. |
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*MSG* Jesus ends by predicting that some of them will still be living and
able to witness God's kingdom breaking into this world with divine power. That
is to say, in his own suffering and death. |
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*MSG* I have to add, some believe that Jesus' suffering and death carries
with it the grand reversal:: the humiliation, crucifixion, and death of Jesus
will be inverted when Jesus returns in glory as the Judge of the living and the
dead. (Something mentioned in the creedal summaries.) |
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*MSG* That point brought us to the end of the entire cameo. It also brought
us to the flex of Mark's tale. Hence forward Jesus practically can be seen in a
hurry to get to Jerusalem, and the culmination of his ministry on the
cross. |
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*MSG* That was about as far as we got by 28 MAY 2012. |
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*MSG* If Mark's "set piece" or proscenium for the first half of his tale is
the story of his Baptism (commissioning as Messiah) and his arrival in Galilee
preaching that the time has arrived for God to take charge and rule this world,
then, I put it to you that the "set piece" for the last half of the gospel is
the cameo commonly called "The Transfiguration." |
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*MSG* This is where we will begin. |
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*MSG* "Transfiguration" is a term that simply means Jesus' face and
appearance changed; his key disciples saw him as he is. That is where we take up
our bible study: MARK 9:2-12. |
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*MSG* 2 After six days Jesus took Peter, James and John with him. He led
them up a high mountain. They were all alone. There in front of them his
appearance was changed. 3 His clothes became so white they shone. They were
whiter than anyone in the world could bleach them. 4 Elijah and Moses appeared
in front of Jesus and his disciples. The two of them were talking with
Jesus. |
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*MSG* 5 Peter said to Jesus, "Rabbi, it is good for us to be here. Let us
put up three shelters. One will be for you, one for Moses, and one for Elijah."
6 Peter didn't really know what to say, because they were so afraid. |
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*MSG* 7 Then a cloud appeared and surrounded them. A voice came from the
cloud. It said, "This is my Son, and I love him. Listen to him!" 8 They looked
around. Suddenly they no longer saw anyone with them except Jesus. |
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*MSG* 9 They came down the mountain. On the way down, Jesus ordered them not
to tell anyone what they had seen. He told them to wait until the Son of Man had
risen from the dead. 10 So they kept the matter to themselves. But they asked
each other what "rising from the dead" meant. |
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*MSG* 11 Then they asked Jesus, "Why do the teachers of the law say that
Elijah has to come first?" |
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*MSG* 12 Jesus replied, "That's right. Elijah does come first. He makes all
things new again. So why is it written that the Son of Man must suffer much and
not be accepted? 13 I tell you, Elijah has come. They have done to him
everything they wanted to do. They did it just as it is written about him."
[NIRV] |
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*MSG* * * * |
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*MSG* That's as far as I was prepared to go for today, about a 1/2 hour's
worth of materials. It had been my plan to allow about 15 to 20 minutes for
questions and discussion, and perhaps to begin discussion of the newest cameo,
"The Transfiguration." |
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*MSG* However, with just me and the robot, and Minxy not commenting, that's
not possible. Therefore, let me ask each participant to list for themselves
"who" are the characters in this "set piece" out of which Mark will unfold the
rest of his tale. |
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*MSG* What is Jesus' attitude toward his key disciples? How would you
characterize the way Peter behaves and speaks? What were Jesus and the two
ancients from the TANAKH discussing do you suppose? Thinking of yourself as a
contemporary of the key disciples, what would "rising from the dead" have meant
to you back then? |
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*MSG* Does the fact that Mark says Peter's mind was set on shelters or
booths or tabernacles give any solid hint about what time of year it was when
this event happened? Why do the teachers of the law (of Moses) say that Elijah
has to come first? First, before what, exactly? Do we know that ISAIAH 53 was
read in synagogue worship during or prior to the writing down of Mark's gospel
tale? If so, why would anyone be upset that the Messiah has to suffer and be
rejected? If not, why not? |
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*MSG* Well, that gives a hint as to what we'll be chatting about next
Friday. I hope somebody can come; blessings on your week. |
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*MSG* Let us pray: |
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*MSG* Direct and control all we think, say, and do this coming week, O
Savior True, so that when we see you face to face not only will we recognize
you, but, more importantly, you will recognize and acknowledge us and say, "Well
done, faithful and true servants!" We ask it for your Name's sake, Lord
Jesus. |
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*MSG* Amen. |
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*MSG* * * * |
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*MSG* I hope, joegabe or PK, that you are able to post this bible study.
That way I'll have a record of what I've written. Many thanks! :-) |
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*MSG* ttfn |
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*PART* Left room. |
