Gospels

Matthew 28:19 has a command ("go and make disciples"), followed by two participles: "baptising... , and teaching...".

Here's France (paid link) again:

The order in which these two participles occur differs from what has become common practice in subsequent Christian history, in that baptism is, in many Christian circles, administered only after a period of ‘teaching,’ to those who have already learned. It can become in such circles more a graduation ceremony than an initiation. If the order of Matthew’s participles is meant to be noticed, he is here presenting a different model whereby baptism is the point of enrollment into a process of learning which is never complete.

This coming Sunday, I am preaching on the closing verses of Matthew's gospel, Matthew 28:16-20.

Here's R T France (paid link): ... Enjoy!

The risen Jesus, vindicated over those who tried to destroy him, is now established as the universal sovereign, and his realm embraces not only the whole earth, which was to be the dominion of the ‘one like a son of man’ in Daniel’s vision, but heaven as well. At the beginning of the gospel, Satan offered Jesus sovereignty over the whole earth, but his offer was refused (4:8-10); now Jesus, going the way of obedience to his Father’s will even to the cross has received far more than Satan could offer. (Page 1113)

I've been re-reading John 16:12-15 again. To remind you, here's what it says:

I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.

Every Christian believer will, at times in their life, feel the weight of the fact they are a sinner. Perhaps they have just done something that proves to them, and they fear proves to others, that they are a failure before God and before others in the church.

John 8:12 is a familiar verse. It's one of Jesus' famous "I am" sayings. “I am the light of the world”, or   ̓Εγω εἱμι το φως του κοσμου.

Given which, Matthew 5:14 is a massive shock, is it not? I've read both passages many times, but never realised what a significant statement that makes Matthew 5:14: “You are the light of the world”, or   ̔Υμεις εστε το φως του κοσμου.

One of the statements in John, that we take to be one of Jesus' unique and momentous claims concerning himself, is applied to all his disciples. He is the light of the world, "I am", … and so are we!

People sometimes worry that the 4 Gospels don't tell the resurrection story in exactly the same way. This is to worry needlessly. If the 4 Gospels told the resurrection story in contradictory ways, that would be a different matter. As it is, we simply have a difference in perspective. Look at the story from different angles, you include different details and stress different things. It couldn't be otherwise. The four Gospels are not an assortment of favourite deeds of Jesus, thrown together haphazardly.

Darrell Bock cautions:

“The shepherds are often characterised as representing the ‘downtrodden and despised’ of society, so that the first proclamation of the gospel is said to have come to sinners. … There are two problems with reading the shepherds as symbols of the hated. First the rabbinic evidence is late, coming from the fifth century. More importantly, shepherd motifs in the Bible are mostly positive. … Thus, the presence of the shepherds is not a negative point. Rather, they picture the lowly and humble who respond to God’s message.” (page 214)

G B Caird is helpful, as ever, in his comments on Luke's account of the birth of Jesus:

R T France is very helpful on what Jesus expects of his disciples. He comments on Mark 10:

Why is Mark 6:14-29 in Mark's gospel?

It's a good question. Mark devotes significantly more space to the death of John the Baptist than the other gospel writers, yet it is a story that involves neither Jesus nor his disciples. Mark's gospel is usually characterised by brevity; he rarely uses 10 words if 5 will do; Matthew and Luke (when they record the same events as those found in Mark) almost always contain a longer and fuller account. Yet the death of John the Baptist seems an exception - for some reason, he thinks it so important that he devotes about one fortieth of his gospel to the story. Why?

To make things more confusing, the chronology and the focus of the story is ambiguous. The story of John the Baptist is set in the account of Herod deliberating who Jesus is. Is this a story about who Jesus is? If so, why does the account of John's death itself take up so much space and involve so much detail? Or is this a story about John the Baptist? If so, why is Mark concerned with Herod's questions? And why does Mark record a "flash-back" like this. Jesus only begun his ministry after John's arrest; at some point after that, but before 6:16, John is executed. Herod hears of Jesus' ministry and thinks back to John's death. Why?

This post will attempt to look at the details of Mark 6:14-29, as it is found within its context in Mark's gospel, and to answer that question. (It's a longer than average post for this blog).