To read the chapter studied below—type in Mark & Chapter# and hit enter at our Bible Search to the left———————————–>
Lessons:
LESSON 1: Into. LESSON 2: Overview LESSON 3: Mark 1
LESSON 4: Mark 2 LESSON 5: Mark 3 LESSON 6: Mark 4
LESSON 7: Mark 5 LESSON 8: Mark 6 LESSON 9: Mark 7
LESSON 10: Mark 8 LESSON 11: Mark 9 LESSON 12: Mark 10
LESSON 13: Mark 11 LESSON 14: Mark 12 LESSON 15: Mark 13
Here’s a great article by William Lane Craig, professor of philosophy at Talbot School of Theology in La Mirada, California.
He looks at the facts concerning the resurrection of Jesus–a timely pursuit for the Easter season:
“To answer the question of Jesus’ resurrection from a historical standpoint, we must first determine what facts concerning the fate of Jesus of Nazareth can be credibly established on the basis of the evidence and second consider what the best explanation of those facts is. At least four facts about the fate of the historical Jesus are widely accepted by New Testament historians today.”
Nativity via Wikipedia
The Christmas story is found in Matthew (1:18-2:18) and in Luke (1:26-56, 2:1-40). However, Isaiah should never be ignored (Isaiah 7:14, 9:6):
Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.
For to us a child is born,
to us a son is given;
and the government shall be upon his shoulder,
and his name shall be called
Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace.
<<Continue- Read the whole article>> *Top
(Revised 7/12/08)
**Note: All of the modern English versions of the Bible have noted that Mark 16:9-20 is not contained in some of the earliest and most reliable NT manuscripts and verses 9-20 have come to be known as the ‘Longer Ending’ of Mark. But what exactly does that mean for us–for those who believe, read, study, and teach the Bible? Let’s take a look at this issue:
All of the textual critics in the last 50 yrs., who have spent a lifetime looking at the ancient texts in the original languages, have cited problems with the manuscript record of 9-20. Nearly every major Bible scholar from every major seminary, including all of the Evangelical and conservative schools I am aware of, also observe that there are some problems, though they may disagree on what those problems really are.
Every Bible translation committee of every new English version made in the last 50+ yrs., some with 100’s of respected scholars, have supported some kind of notation about the difficulties in the textual history of verses 9-20.
The earliest mention of 9-20 in early Christian literature comes from Irenaeus (184) and Tatian’s Diatessaron in 172. Justin Martyr (160) may have earlier alluded to the passage but that is far from certain. Jerome did include the verses in his Latin Vulgate translation in 383 AD and that was probably one of the primary reasons it was ultimately included in the canon. However, later in life he did observe that many of the Greek manuscripts did not have the verses in question.
The lack of reference to 9-20 before 160 AD is cited as a reason to suspect that the verses were a rather late addition. Those who support the verses, rightly point out that this is only evidence ‘from silence’ and not entirely conclusive.
Many scholars believe that a final page of the original manuscript may have been lost since the Gospel does not seem to end very well at verse 8, while some do hold that the original could well have ended at that verse. Other scholars have observed that the words, style, and content of verses 9-20 seem to have been written by a different author and view the verses as an early attempt to ‘finish’ the Gospel. They note that Verse 9 seems rather abrupt in its continuation of the story.
To complicate the issue, there is also an alternate ending (called the ‘Shorter Ending’) that appears in some manuscripts. The textual evidence for this ending is even later and weaker–which seems to accentuate and prove that there is some sort of problem with the original text–here’s the entire reading:
“But they reported briefly to Peter and those with him all that they had been told. And after this Jesus himself sent out by means of them, from the east to west, the sacred and imperishable proclamation of eternal salvation.”
This does not mean that all these scholars are necessarily correct. In fact, it is all rather subjective and there is little agreement between all of them, except that 9-20 was probably not part of the original. Also, there are some who champion the verses–here is a link to one Pastor who presents substantial evidence in support of 9-20.
Conclusions: Most scholars believe that the original ending may have been lost, if it didn’t end at verse 8, and that these verses (9-20) could have been a later attempt by someone else to ‘finish’ the Gospel. Presently, we don’t know for sure when these verses became part of the text, and probably never will know this side of Heaven and barring any providential textual discovery.
What does this mean for Christians who believe that the Bible is the Word of God, including the Gospel of Mark? Should verses 9-20 be taken out of the Holy writ? For all practical purposes, the opinions of all the ’scholars’ seems to border on that and leave us hanging with what we should do with the verses. Plus, there is no ultimate Christian forum today that can address a canonical issue like this.
What I believe and how I believe we should respond to the text:
1. The verses were part of Mark when it was canonized by the church.
2. I have preached and ‘teached’ (taught) using this text in the past and will continue to do so– It continues to be part of the canon as far as I am concerned, though the difficulties should always be noted.
3. I personally believe that verses 9-20 were probably written in the first century and reflect authentic early Christian apostolic tradition and should continue to be recognized as part of Mark, even if they were probably written by a different author.
4. I would caution however, that these verses should never be a major ’stand alone’ text for creating theology and practice. For example, the sects who use snakes in their worship and cite verse 18 are beyond the pale.
16:9-20 : The Appearances and Ascension of Jesus
Verses 9-20: Verses 1-8 record the Resurrection Sunday events through the eyes of the women ( Mary Magdalene, Mary the mother of James, and Salome) who came early to tomb to prepare the body of Jesus. While the major emphasis and focus of Verses 9-16 are the appearances and the ascension of the resurrected Lord.
Vs. 9 The verse seems to bring a rather abrupt change of direction. While verses 1-8 record the experiences of three women with the angel at the tomb. Verse 9 singles out Mary Magdalene as having a direct encounter with the resurrected Lord. Other Gospel Records: Matt. 28:1-10 has the same order of events as Mark but records that “Mary Magdalene and the other Mary” went to the tomb and encountered the angel and then both later met Jesus. Luke 24:1-11 mentions that the women came to the tomb and saw two angels but doesn’t record the appearance of Jesus to the them. John records for us a more complete account of the events of the day in John 20. In Gospel of John, Mary Magdalene encountered the Lord during a second trip to the tomb while she lingered and wept outside.
Mary Magdalene- “from whom he had cast out seven demons.” Interestingly, the mention of the ’seven demons’ in connection with Mary Magdalene is information that was never given earlier in Mark. This is cited by many as one of the examples in 9-20 that may indicate that ‘the longer ending’ probably had a different author, than the rest of the Gospel, that depended on other sources. It is mentioned Luke 8:2.
Vs. 10-11 Though earlier in verse 8, the women didn’t tell anyone because they were afraid, here Mary Magdalene boldly tells the disciples that she has seen Jesus but they do not believe her.
It is interesting, given the prevailing culture, that Jesus appeared to a woman first. In first century Judea, the testimony of a woman was not respected or considered to be equal to the word of a man. It still is that way in the Muslim Middle East.
Vs. 12-13 Here the appearance to two traveling on the road is mentioned. The whole story is recorded in Luke: 24:13-35. The disciples don’t believe them either.
Vs. 14 Jesus finally appears to the eleven and rebukes them for their unbelief.
Vs. 15-16 Here a shorter version of The Great Commission (Matt. 28:18-20) is given: “Go into all the world and proclaim the gospel to the whole creation”.
Whoever ‘believes’ and “does not believe” is the major issue in verse 16. Those who don’t believe cannot be saved but are condemned.
Secondarily, I believe that the verse supports the importance of following the command to be baptized. Baptism should naturally follow belief and commitment to Jesus. The Great Commission in Matt. 28:18-20 records that his servants are called to:
1. Make disciples of all nations
2. Baptize
3. Teach them to observe the commandments
Notice that Baptism, in the Matthew ‘Commission’, has a prominent part to play in the discipleship process according to Jesus.
So many seem to de-emphasize the importance of baptism. It has become an after thought and a once-a-year practice in many churches today. It is probably a reaction to some of the sects and cults (like the Mormons) who teach that baptism is necessary for salvation.
Unfortunately, some try to use verse 16 as a text for proving their view of Baptism– as necessary for salvation. Again, the verse should not be twisted in that way, the central subject is “believes” and “does not believe”. It doesn’t say that those who are not baptized are condemned, but those who do not ‘believe’.
Vs. 17-18 The promise of ’signs’ is distinctive to the longer ending and is not found in any other Gospel. It is reflective of the experience of the early church in Apostolic times as recorded in the book of Acts and in church history. Many of us today believe that the church should continue to reflect apostolic practices and teachings.
Casting out demons and the gift of Tongues (Acts 2) were a major feature of the early apostolic church. Paul was bitten by a poisonous snake and survived (Acts 28:4-5). He healed the sick through laying on of hands (Acts 28:8-9) along with others, and James says to call for the elders (James 5:14-15).
While drinking deadly poison is never mentioned in scripture, there are stories and traditions about early Christians being forced to drink poison and surviving which are alluded to early Christian literature.
Vs. 19 Here the ascension of Jesus is recorded. It also mentioned in Luke 24:51 and Acts 1:9-11. Jesus ‘at the right hand of God’ was also observed by Stephen as he was being martyred in Acts 7:56 (though Jesus was standing in that case).
“At the right hand of God” -symbolizes and demonstrates the divine authority that Jesus shares with God the Father.
Vs. 20 Mark 16:9-20 ends with a clear response by the disciples. They went out and followed through by preaching the Gospel everywhere. Also, miraculous signs supported their message and ministry.
Many in Charismatic and Pentecostal circles today observe that Jesus continues to personally work with his church. Also, that he continues bless us with signs, wonders, and healings which accompany and confirm the preaching of the Gospel today in all the World. Therefore, for many Christians, the message of Mark 16:15-20 continues to be confirmed in the life of the church.
The Christmas story is found in Matthew (1:18-2:18) and in Luke (1:26-56, 2:1-40). However, Isaiah should never be ignored:
Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. (Is. 7:14)
For to us a child is born,
to us a son is given;
and the government shall be upon his shoulder,
and his name shall be called
Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace. (Is. 9:6)
Matthew gives us the story largely from the perspective of Joseph, including the dreams that he had and his family genealogy. In this gospel the ‘Kingship’ of Jesus is the major topic. Starting with the Davidic Kingly genealogy through Joseph and the coming of the Magi (Wisemen) who are looking for the new king. Also King Herod’s reaction is in Matthew.
The events in Luke are given to us from Mary’s view. The angel Gabriel appears to Mary and announces the coming of the child. Mary’s genealogy is also given in Luke (3:23-38), she was also a descendent of David, but not in the ‘Kingly’ line. Chapter 2 begins with the Christmas story that everyone is familiar with:
1 In those days a decree went out from Caesar Augustus that all the world should be registered. 2 This was the first registration when Quirinius was governor of Syria. 3 And all went to be registered, each to his own town. 4 And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, 5 to be registered with Mary, his betrothed, who was with child. 6 And while they were there, the time came for her to give birth. 7 And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.
8 And in the same region there were shepherds out in the field, keeping watch over their flock by night. 9 And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with fear. 10 And the angel said to them, “Fear not, for behold, I bring you good news of a great joy that will be for all the people. 11 For unto you is born this day in the city of David a Savior, who is Christ the Lord. 12 And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.” 13 And suddenly there was with the angel a multitude of the heavenly host praising God and saying,
14 “Glory to God in the highest,
and on earth peace among those with whom he is pleased!”
Completed Lessons:
Vs.15 The writer compares ‘that day’ to the final ‘day of the Lord’ in this verse. ‘That Day’ is code for decisive events where God intervenes in history similar to the final ‘Day of the Lord’ at the end of time. Joel understands the natural attack of the Locusts to be a Divine intervention of Judgment–”destruction from the Almighty”.
Vs.16-18 Not only has all the food been destroyed but all the gain and even the pastures. The animals that could be used in sacrifices to God are suffering along with the people. Fasting and prayer are the only rituals left for the priests and the people to show their repentance before the Lord.
Vs. 19-20 Joel cries out to God in intercession for the land and also for the animals. Even the animals and the streams are naturally forced to fast and they are crying out to the Almighty. The locusts like a fire have destroyed everything. God’s judgment– ‘that day’– has touched everyone and every thing in the land. *Top
1:13-14 A Time For Repentance
Vs 13 Joel is declaring to the priests that it is time for them to repent. With the coming of the locust plague, those who administer the daily grain and drink offerings in the temple are out of business. All they can do is put on Sackcloth and cry out in repentance before the Lord directly.
Vs 14 Joel also tells the priests to call for an official fast, to notify the elders and all the people of the land that now is the time for everyone to cry out to the Lord in repentance.
Joel, in his prophetic role, sees in the locust plague a judgment from God over the whole land and people. According to the prophet Joel, it is time for the whole nation to repent.
Today when natural disasters strike, the last thing that people want to hear is that it could be a judgment from God. Most of the time it probably isn’t, but if a minister does declare that the event could be a judgment, than he or she is always ridiculed. However, in the last days according to the scriptures, God will bring major judgments upon the whole earth. In those days, He will also send his prophets once more to declare his word and his judgment. *Top
In chapter one, a natural invasion of locust infests the entire land of Israel and the prophet Joel sees the plague as a judgment from God and calls for repentance. One key to understanding the purpose of this writing is in the prophet’s own name itself, Joel means: Yahweh (or Jehovah in English) is God’.
1:1-12 The Invasion of Locusts
Vs. 1-3 Joel calls the people to recall past locust infestations and no one alive can recall an invasion of this nature or magnitude in the past or even in the legends past down by their people. This invasion is unique in nature and intensity.
Vs. 4 Here Joel is claiming that the land is being devastated by locusts in every level of their development at the same time. From the larva stage to maturity and through to the swarming movement when the insects reach incredible numbers in one location.
Vs. 5 The wine drinkers and particularly the alcoholics will immediately be affected by the plague since the production of new wine will immediately cease.
Vs. 6-7 Joel likens the locust invasion to an army with devastating strength and numbers. In hyperbole he compares their teeth to those of a lion, but then talks of the destruction done by the invasion in realistic terms. All vegetation is utterly and completely destroyed.
Vs. 8 The whole nation is going to suffer anguish. A ‘virgin’ here is one who has been pledged but whose betrothed husband has died before the marriage could be consummated. The farmers have planted and tended the crops but the entire effort was in vain because it was all destroyed before the harvest.
Vs. 9-10 The priests in the Temple will not even have grain or drink offerings to give to God because everything is gone. The gain and the new wine was totally destroyed. Gain, new wine, and olive oil were the staples of the entire economy of Israel. Not only was it gone but they would not be able to continue the obligatory sacrifices to God at the very moment when they needed his help and favor.
Vs.11-12 Everything is gone, the wheat, barley, figs, vines, apples, pomegranates, and palms. It is a complete destruction of the agrarian economy of Israel. Total devastation of all the harvest.
This leaves the entire country in a dire situation. At this point many would be asking God why this was allowed to happened to their land and what to do now in the face of this crisis where potentially the entire nation could perish or suffer incredible losses? In the next section, Joel counsels the priests and the people to repent.
In the Western world today it is hard to conceive of such a situation where the entire population of a nation is threatened. However, we have seen severe famines in North Korea, Ethiopia, and several African nations which threatened the lives of millions even in our modern world.
There have also been natural catastrophes which have brought severe devastations to large areas of land recently, including earthquakes, hurricanes, and tsunamis which have resulted in huge relief efforts to rescue large populations of people at risk. *Top
JOEL: A Teaching Outline
I. The Day of the Lord in the Past 1
A. The Past Day of the Locust 1:1-12
B. The Past Day of the Drought 1:13-20
II. The Day of the Lord in the Future 2:1-3:21
A. The Coming Day of the Lord 2:1-27
1. Prophecy of the Coming Invasion of 2:1-11
Judah
2. Conditional Promise of the Salvation 2:12-27
of Judah
B. The Ultimate Day of the Lord 2:28-3:21
1. Last Events Before the Terrible Day 2:28-32
of the Lord
2. Events of the Terrible Day of the 3
Lord
a. Judgment on the Gentiles 3:1-17
b. Restoration of Judah 3:18-21
(from Nelson’s Illustrated Bible Dictionary) *Top
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