In which gospels was the Christmas story told?

In: Christmas [Edit categories]

Get 3 Free Sermons [Improve]

Nowwww.ChurchLeaderInsights.com/Sermon
Nelson Searcy of Journey Church-NYC Help In Leading Your Church Today! %REPLIES%
Ads by Google %DETAILS%

Answer
Matthew and Luke, though they agree on very few particulars and the common "nativity story" of
Christmas is a gestalt of the two, with a heavy dose of extra-Biblical tradition thrown in.
Both begin with lineages of Joseph. They do not agree. Since Jesus is *not* the son of Joseph, this
seems pointless, anyway.
In Matthew, Joseph is considering divorcing Mary after finding out she is pregnant. An angel appears to
him, telling him what the child is and commanding him not to divorce her. Jesus is born in Joseph's
home in Bethlehem ("When Joseph woke up, he did what the angel of the Lord had commanded him
and took Mary home [...] she gave birth to a son," NIV). The wise men come looking for Jesus,
following the star, and "on coming to the house, they saw the child with his mother Mary" and present
their gifts. Soon an angel warns Joseph of the coming slaughter, and they flee first to Egypt and then to
Nazareth.
In Luke, things *begin* in Nazareth, where Mary and Joseph live. Mary, not Joseph, is visited by an
angel. They go to Bethlehem for a census, and because there is no room at the inn, Mary lays the child
in a manger. Angels announce his birth to local shepherds, and tell the shepherds where to find Jesus.
There's no mention of a star, or of wise men, or of the slaughter, or of fleeing to Egypt or Nazareth.
So remember, when you see the plastic, light-up nativity scene on local lawns, it's not, technically,
representing a scene from the Bible!

Nativity of Jesus
From Wikipedia, the free encyclopedia

Jump to: navigation, search

"Nativity story" redirects here. For the 2006 film, see The Nativity Story.
"The Nativity" redirects here. For the 1978 television film, see The Nativity (television film).
For depictions in painting and sculpture, see Nativity of Jesus in art. For depictions in other media, see
Nativity of Jesus in later culture. For liturgical celebrations, see Christmas Eve. For the decoration, see
Nativity Scene.

The Nativity by Charles-François Poerson, c. 1667.

Major events in Jesus' life from the Gospels
• Nativity of Jesus
• Baptism
• Temptation
• Ministry
• Commissioning Apostles and Disciples
• Sermon on the Mount
• Miracles
• Rejection
• Transfiguration
• Giving the Evangelical counsels
• Entering Jerusalem
• Cursing the Fig Tree
• The Temple Incident
• Giving the Great Commandment
• Second Coming Prophecy
 • Promising a Paraclete
• Anointing
• Last Supper
• The Passion:
• Arrest
• Sanhedrin Trial
• Pilate's Court
• Flagellation
• Crown of Thorns
• Via Dolorosa
• Crucifixion
• Entombment
• Empty tomb
• Resurrection appearances
• Giving the Great Commission
• Ascension

This box: view • talk • edit

The Nativity of Jesus, or simply The Nativity, refers to the accounts of the birth of Jesus of Nazareth
in the Gospels and in various apocryphal texts.
The New Testament provides two accounts of the birth of Jesus: one in the Gospel of Matthew and the
other in the Gospel of Luke,[1][2] while other early nativity accounts, namely Justin Martyr's[3] and
that of the Protoevangelium of James, appear to harmonize them. The birth narratives of Matthew and
Luke have some elements in common. They both relate that Jesus of Nazareth was the child of Mary,
who was betrothed to Joseph, a descendant of the Biblical King David. The narratives also present the
conception, preceded by an angelic annunciation, not as the result of marital relations, but of the power
of the Holy Spirit [4][5] (Virgin birth of Jesus). Meanwhile, the Gospel of John is silent on the nativity,
[6] as is the Gospel of Mark,[7] which most textual critics consider the earliest of the canonical
gospels. Some scholars see the Gospel accounts of the nativity as different, conflicting narratives [8][9]
while others defend the historicity of the birth narratives, noting the distinct perspectives of the
Evangelists.[10][11]
The remembrance and re-enactment of the Nativity in the Christian celebration of Christmas signifies
their belief that Jesus is the "Christ" or Messiah promised by the Old Testament and the Incarnation of
the Logos or second person of the Trinity. The main religious celebration among members of the
Catholic Church and other Christian groups is the Church service at midnight on Christmas Eve or on
the morning of Christmas Day. During the forty days leading up to Christmas, the Eastern Orthodox
Church practices the Nativity Fast, while the majority of Christian congregations (including the
Catholic Church, the Anglican Communion, many Mainline churches, and Baptists) begin observing
the liturgical season of Advent four Sundays before Christmas—both are seen as times of spiritual
cleansing, recollection and renewal to prepare for the celebration of the birth of Jesus.
Contents
• [hide]1
Biblical
narrativ
es
• 1
.
1

G
o
s
p
e
l
o
f

L
u
k
e

• 1
.
2

G
o
s
p
e
l
o
f

M
a
t
t
h
e
w
• 2
Historic
al
circums
[edit] Biblical narratives
[edit] Gospel of Luke

Mary and Jesus in a manger, early 1900s Bible illustration

In the account of the Gospel of Luke, Mary learns from the angel Gabriel that she will conceive and
bear a child called Jesus. When she asks how this can be, since she is a virgin, he tells her that the Holy
Spirit would "come upon her" and that "nothing will be impossible with God". She responds: "Here am
I, the servant of the Lord; let it be with me according to your word".[12]
At the time that Mary is due to give birth, she and her husband Joseph travel from their home in
Nazareth about 150 kilometres (90 miles) south to Joseph's ancestral home in Bethlehem to register in
the census of Quirinius. Mary gives birth to Jesus and, having found no place for themselves in the inn,
places the newborn in a manger (feeding trough).[13]
An angel of the Lord visits the shepherds guarding their flocks in nearby fields and brings them "good
news of great joy": "to you is born this day in the city of David a Saviour, who is the Messiah, the
Lord." The angel tells them they will find a child wrapped in bands of cloth and lying in a manger. The
angel is joined by a "heavenly host" who say "Glory to God in the highest heaven, and on earth peace
among those whom he favors!".[14] The shepherds hurry to the manger in Bethlehem where they find
Jesus with Mary and Joseph. They repeat what they have been told by the angel, and then return to their
flocks.[15] Mary and Joseph take Jesus to Jerusalem to be circumcised,[16] before returning to their
home in Nazareth.[17]

[edit] Gospel of Matthew

In the Gospel of Matthew, the impending birth is announced to Joseph in a dream, in which he is
instructed to name the child Jesus.[18] A star reveals the birth of Jesus to a number (traditionally three)
of magoi (magi, Greek μάγος, commonly translated as "wise man" but in this context probably meaning
"astronomer" or "astrologer")[19][20] who travel to Jerusalem from an unspecified country "in the
east".[21]
Joseph is warned by an angel in a dream to flee Bethlehem. Rembrandt, 1645.
Herod understands the phrase "King of the Jews" as a reference to the Messiah, since he asked his
advisers where the Messiah was to be born. They answer Bethlehem, the birthplace of King David, and
quote the prophet Micah:[22][23] "Go and search diligently for the child; and when you have found
him, bring me word so that I may also go and pay him homage," a deceitful Herod tells the magi.
As the magi travel to Bethlehem, the star "goes before" them and leads them to a house where they find
and adore Jesus. They present Jesus with gifts of gold, frankincense, and myrrh.[24] In a dream, the
magi receive a divine warning of Herod's intent to kill the child, whom he sees as a rival. Consequently,
they return to their own country without telling Herod the result of their mission. An angel tells Joseph
to flee with his family to Egypt. Meanwhile, Herod orders that all male children of Bethlehem under
the age of two be killed,[25] the so-called "Massacre of the Innocents".
After Herod's death, the family return from Egypt, but, instead of going back to live in Bethlehem,
fears concerning Herod's Judean successor Archelaus cause them to move to Galilee and settle in
Nazareth, fulfilling, according to the author, a prophecy: "He will be called a Nazorean".[26]
Matthew's nativity narrative paints Jesus as a second Moses: like Moses, the infant Jesus is saved from
a murderous tyrant; like Moses, he flees the country of his birth until his persecutor is dead and it is
safe to return; like Moses, he is the saviour of his people.[27] The most difficult passage comes in the
so-called prophecy at the very end, "He will be called a Nazorean." The Greek for this word is
Ναζωραιος, of uncertain etymology and meaning,[28] nor is there any prophecy to match it in the
Hebrew bible. It may be referring to Judges 13:5, 7,[29] "the boy shall be a Nazirite" (one consecrated
to God, an ascetic); or to Isaiah 11:1, "A shoot shall come out from the stock of Jesse, and a branch
(netzer) from his roots" (a prediction that a new ruler would emerge from the line of Jesse, father of
David);[30] or it may be an involved word-play on the use of "nazirite," "Holy One of God," in Isaiah
4:3, meant to identify Jesus with the Nazoreans,[27] a Jewish sect who differed from the Pharisees only
in regarding Jesus as the Messiah.[31]

[edit] Historical circumstances

[edit] Date of birth
See also: Chronology of Jesus and Anno Domini
The Nativity by Caravaggio, 1609. The angel’s parchment reads “Gloria in Excelsis Deo (Luke 2:14)”.
The nativity accounts in the New Testament gospels of Matthew and Luke do not mention a date or
time of year for the birth of Jesus. In Western Christianity, it has been traditionally celebrated on
December 25 as Christmas (in the liturgical season of Christmastide), a date that can be traced as early
as the year 330 among Roman Christians. Before then in Eastern Christianity, Jesus' birth was
generally celebrated on January 6/7 (late at night on January 6) as part of the feast of Theophany,[32]
also known as Epiphany, which commemorated not only Jesus' birth but also his baptism by John in the
Jordan River and possibly additional events in his life. Some scholars have speculated that the date of
the celebration was moved in an attempt to replace the Roman festival of Saturnalia.[32] Some scholars
note that Luke's descriptions of shepherds' activities at the time of Jesus' birth suggest a spring or
summer date.[33] The theory that December 25 was the birthdate of Jesus is earliest noted in a
fragment of the Chronographiai of Sextus Julius Africanus in the year 221.
The Gospel of Matthew places Jesus' birth under the reign of Herod the Great, who died in 4 BC. The
author of Matthew also recorded that Herod had all the male children in Bethlehem two years old and
younger executed,[34] based on a prophecy relayed to him by the magi that a new King of the Jews had
been born in the town. The order's instruction of "two and under", along with the inference that it took
Herod time to realize that the magi were not about to deliver the child to him, implies a birth no later
than 6-4 BC. The Gospel of Luke dates the birth ten years after Herod's death during the census of
Quirinius, described by the historian Josephus.[35] Most scholars consider the Gospel of Luke to be
mistaken,[36] though some writers still attempt to reconcile its account with the details given by
Josephus.[37][38]
[edit] Location

Grotto of the Nativity in the Church of the Nativity, Bethlehem — where it is believed Jesus was born.
The Gospels of both Matthew and Luke place the birth of Jesus in Bethlehem.[39][40] The Gospel of
Matthew account[41] implies that the family already lived in Bethlehem when Jesus was born.[42]
According to the Gospel of Luke, Joseph and Mary (who lived in Nazareth) had traveled to Bethlehem
to register for the census of Quirinius, because it was the town of Joseph’s ancestors, the birthplace of
David.
The Gospel of Luke account states that Mary gave birth to Jesus and laid him in a manger “because
there was no place for them in the inn," but does not say exactly where Jesus was born.[43] The Greek
word kataluma may be translated as either “inn” or “guestroom”, and some scholars have speculated
that Joseph and Mary may have sought to stay with relatives, rather than in an inn, only to find the
house full (whereupon they resorted to the shelter of a room with a manger[44]).
Although in Western art the manger is usually depicted as being in a man-made free standing structure,
many biblical scholars conjecture that, as in Byzantine art, the manger was probably positioned in a
cave carved in the side of a hill. In the second century, Justin Martyr stated that Jesus had been born in
a cave outside the town, while the Protoevangelium of James described a legendary birth in a cave
nearby.[45][46] The Church of the Nativity inside the town, built by St. Helena, contains the cave-
manger site traditionally venerated as the birthplace of Jesus, which may have originally been a site of
the cult of the god Tammuz.[47]
The Gospel of John makes only a passing reference to the nativity in a discussion among Pharisees in
chapter 7. John 7:42 quotes a Pharisee as saying "Shall Christ come out of Galilee? Hath not the
Scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem," and later in
7:52 the same Pharisee states "Search, and look: for out of Galilee ariseth no prophet," stating that
Jesus was not born in Bethlehem but in Galilee. John does nothing to refute or correct the Pharisee in
his claim; whether or not he believed the claim remains ambiguous.[citation needed] This is the only
reference to the birth of Jesus in the Gospel of John; John instead focuses on the concept of the Word of
God become flesh. The Gospel of Mark also states that Jesus came "out of Galilee" but gives no other
details on his birth.

[edit] Paternity
The earliest sources on Jesus's paternity are the letters of Saint Paul, written between about the years 50
and 65. Paul addresses Jesus's paternity only twice.[48][49] In both cases, he says that Jesus was born
"under the Law" (i.e., a Jew, and therefore of a Jewish father), of the line of David (which could only
be traced through the male line), but "declared to be the Son of God" through his resurrection from the
dead.
The Gospels are all removed by at least a generation from the time of Jesus. Mark, the earliest of them,
makes no mention at all of Jesus's father Joseph, but casts doubt on the idea of descent from David:
"How can he [the Messiah] be his [David’s] son?’”[50] The famous birth narratives appear only in the
later Gospels, those of Matthew and Luke. John, which does not give a nativity account (other than a
passing mention in John 7), does concur with Matthew and Luke in stating that a man named Joseph
was the father of Jesus.
In first century Judea, betrothal was a binding contract that might take place while the couple, and in
particular the girl, was prepubescent. The contract was for life, but under some circumstances could be
broken by a formal divorce. After the ceremony of betrothal, the young bride would remain in her
father's house for a year or more until she had reached sufficient maturity. At this time the husband
would take the bride into his own home, accompanied by public celebration.

A medieval depiction of the betrothal of Mary and Joseph from the Nuremberg Chronicle.
Mary, although formally betrothed and therefore contracted to Joseph, became pregnant "before they
came together", which could be interpreted as either before they had sexual intercourse together or
before they lived together as husband and wife.
That Mary was a virgin at the time of the conception of Jesus is indicated by her statement recorded in
Lk 1:34, when she responds to the news of the impending birth with the words "How shall this be, as I
know not a man?"[51] The theology of most Christian Churches accepts the virgin birth on this
statement. Matthew's gospel indicates that Mary and Joseph did not have intercourse before Jesus was
born, the passage stating that he took her into his home "And knew her not till she had brought forth
her firstborn son".[52]
This verse is generally accepted by Protestants as implying only that Mary and Joseph did not have
intercourse until after Jesus was born. The majority of Christians, in particular the Eastern Orthodox,
Coptic Christians, Armenian Apostolic Church and the Catholic Church, argue that the passage is less
explicit in the Greek and indicates that Joseph never had intercourse with Mary, supporting the belief in
the perpetual virginity of Mary. David Hill,[who?] a Presbyterian, acknowledges that the wording does
not absolutely deny perpetual virginity, but argues that had this been the belief during the 1st century,
then Matthew would have stated it. The Genealogy of Jesus as detailed in both Matthew and Luke's
Gospels are traced to Joseph, in each case indicating him as a surrogate father. However the genealogy
in the oldest surviving copy of the old Syriac version of the Gospel of Matthew—the Sinaitic
Palimpsest— shows that, at least for practical earthly purposes, Jesus was considered the son of Joseph.
[edit] Role of Joseph
The exact meaning of the Gospel of Matthew's description of Joseph as a "just man" is much discussed;
the Greek term is dikaios, and it has variously been translated as just, righteous, upright, and of good
character. Most of the ancient commentators of the Bible interpreted it as meaning that Joseph was law
abiding, and as such decided to divorce Mary in keeping with Mosaic Law when he found her pregnant
by another, but, tempering righteousness by mercy, he intended to keep the situation private.[53]

Philippe de Champaigne's The Dream of Saint Joseph painted around 1636

A second view, first put forward by Clement of Alexandria, and held by many modern Christians is that
Joseph's righteousness is his mercy itself, with the decision to ensure Mary was not shamed being proof
of his righteousness rather than an exception to it.
Joseph's original intent, though, was to divorce Mary once he had discovered her pregnancy, though
some scholars and most older translations have expressed this more euphemistically since Joseph, a
man having just been described as righteous, undergoing divorce would imply that divorce was
righteous. Recent discoveries have found that legal avenues for divorce certainly existed at the time in
question. The Greek word here translated as divorce is aphiemi, and the only other time it appears is in
1 Cor 7:11 where Paul Tarsus uses it to describe the legal separation of a man and wife, and thus almost
all modern translators today feel that divorce is what is being described, although doctrinal reasons
cause some to use other wording.
Guido Reni's Joseph with the Infant Jesus, about 1635.
In the first of several dream sequences in Matthew, an angel visits Joseph to dissuade him, and explain
what has happened. The angel is described in a manner much more like early Jewish descriptions, as in
the Pentateuch, merely as a pure functionary with no individuality, unlike the more esoteric
descriptions that arose nearer the author's own time, under Hellenic influence, such as described in the
Book of Enoch. Joseph carries out the angel's instructions exactly, rather than arguing with them, which
appears to be a common theme in the Gospel—rapid and unquestioning obedience is treated in
Matthew as an important virtue.
The Gospel of Matthew does not describe how Mary came to be pregnant, which Schweizer[who?]
thinks implies that its audience were already well aware of the story of the Virgin Birth—there were
several virgin birth stories in the Jewish tradition and so the idea of virgin births was generally accepted
by the population. The account mentions the paternity of the Holy Ghost very quickly, even before any
of the characters in his narrative are aware of this fact, which Brown argues is because the author does
not want the reader to ever consider alternate scenarios as to how Mary could have become pregnant.

[edit] Visitors

The three Magi before Herod, France, early 15th century.

Main article: Biblical magi
The Magi bear gifts of gold, frankincense, and myrrh. Though traditionally described as wise men or
kings, the Matthew Gospel account actually refers to magoi, or astrologers.
Neither the names of the magi nor their number are specified, but – because the gifts described are
three in number – a tradition arose that there were three magi: Balthasar, Melchior, and Caspar.
Balthasar is a Greek version of the Babylonian name Belshazzar, meaning "May Bel protect his life."
Melchior means "The king is my light" in Aramaic. Caspar is a Latinized version of Gondophares, a
Parthian (i.e. Persian) name. In free retellings of the Nativity events, the magi are sometimes called
"kings" because of prophecies that kings will pay homage to Jerusalem[54] and a king.[55]
The Magi were said to be following His star, commonly known as the Star of Bethlehem, that they had
seen in the sky, believing it to announce the birth of the king of the Jews.[56]
On the other hand, the Gospel of Luke's account does not mention the Magi, instead having Jesus being
visited by local shepherds, who had been informed in the night by an angel who said "Do not be afraid;
for see—I am bringing you good news of great joy for all the people: to you is born this day in the city
of David a Saviour, who is the Messiah, the Lord. This will be a sign for you: you will find a child
wrapped in bands of cloth and lying in a manger."[57] After this an innumerable company of angels
appeared with the herald saying "Glory to God in the highest, on earth peace, good will toward men."
The shepherds went quickly to Bethlehem, finding the sign to be as the angel foretold, and
subsequently publicised what they had witnessed throughout the area.

[edit] Historicity

Relief of Nativity, Cathedral St. Peter, Worms, Germany

The historical accuracy of the Gospel accounts is debated among modern scholars. Some see the
Gospel accounts as different, conflicting narratives while others defend the historicity of the birth
narratives, noting the distinct perspectives of the Evangelists.
Raymond Brown argues that the Gospels present two different accounts:[58] the Gospel of Matthew
relates the appearance of an angel, in a dream, to Joseph; the wise men from the east; the massacre of
the innocents; and the flight to Egypt. The Gospel of Luke mentions none of these but describes the
conception and birth of Jesus; the appearance of an angel to Mary; the worldwide census; the birth in a
manger, and the choir of angels; none of these is mentioned in Matthew.[59] Brown also argues that
there are contradictions between the accounts, which explain the birth in Bethlehem in different ways.
[42] and give two different genealogies of Jesus.[60] Geza Vermes sees the nativity stories either as
completely fictional accounts,[8][9] or at least constructed from historical traditions which predate the
Gospels.[61] Brown suggests that the account in Matthew is based on an earlier narrative patterned on
traditions about the birth of Moses.[62]
Conversely, scholars such as Darrell L. Bock and Mark D. Roberts argue that the two accounts are
historically accurate, and do not contradict each other. Roberts argue that although the two accounts
differ, they do not contradict each other, and that there are similarities between the two accounts,[63]
such as the birth place of Bethlehem, and the Virgin Birth.
Other scholars write that the Nativity stories are obviously laced with theology (such as the Divine
conception in a virgin and Davidic descent) but also contain factual information (such as the time of
Jesus' birth, this parents names, and conception between betrothal and marriage).[64]

[edit] Emmanuel
Main article: Emmanuel
In Matthew, "an angel of the Lord" appears to Mary's betrothed husband Joseph in a dream and tells
him: "she will bear a son, and you shall call his name Jesus, for he will save his people from their sins".
The text continues with the comment: "All this happened to fulfil what the Lord had spoken by the
prophet: 'Behold the virgin shall conceive and bear a son, and his name shall be called Emmanuel,
which being interpreted is God with us'".[65] Some 5-6th century manuscripts of the Gospel of
Matthew, such as Codex Bezae Cantabrigensis, read "Isaiah the prophet" instead of merely "the
prophet", but this does not have the support of other important textual witnesses, such as Codex
Sinaiticus.[66]

An angel announces the birth of Jesus to Mary. Fra Angelico, early 15th century.
Rather than using the Masoretic text which forms the basis of most modern Christian Old Testament
translations, the Gospel of Matthew's quotation is taken from the Septuagint. The verb кαλεω kaleō (to
call) is found both in the citation from Isaiah and in the words of Gabriel; but whilst the former
employs the third person plural (they shall call), the latter has the second person singular you shall call.
Gabriel himself therefore is not applying Isaiah's prophecy to Joseph, but his purpose is to invite him to
assume legal paternity of the son to be born of Mary by naming him. It is the following comment that
explains Mary's conception by the Holy Spirit, Joseph's vocation as the child's legal father, and the
child's own vocation as the Saviour of his people as indicated by the name Jesus, in the light of Isaiah's
prophecy that henceforth "God is with us".
Scholars have other concerns with the text's reference to Isaiah. The Gospel of Matthew agrees with the
Septuagint text of Isaiah in rendering the Greek term "parthenos" as "virgin", but the much older
Masoretic text of Isaiah uses the Hebrew word "almah", which means only "young woman".[67]
The purpose of the quotation is better understood by looking at the context in which it is used in Isaiah.
Isaiah is in the process of promising that God can save Israel from the immediate threat of the
Assyrians, but that if the Jews continue to sin, the Assyrian empire will be the instrument of God's
vengeance.

[edit] Gospel harmony

A sample Gospel harmony for the biblical episodes surrounding the nativity of Jesus, based on the list
of key episodes in the Canonical Gospels is presented in the table below.

Number Event Matthew Mark Luke John

Matthew 1:1-
1 Genealogy of Jesus Luke 3:23-38
17
2 Birth of John the Baptist Luke 1:5-25
3 Annunciation Luke 1:26-38
4 Visitation of Mary Luke 1:39-56
Matthew 1:25-
5 Birth of Jesus Luke 2:1-7
25
Annunciation to the
6 Luke 2:8-15
shepherds
7 Adoration of the shepherds Luke 2:16-20
8 Infant Jesus at the Temple Luke 2:21-38
9 Star of Bethlehem Matthew 2:1-2
Matthew 2:3-
10 Adoration of the Magi
12
Matthew 2:13-
11 Flight into Egypt
15
Matthew 2:16-
12 Massacre of the Innocents
18

[edit] See also

RELIGIOUS TOLERANCE
 "Myths surrounding Jesus' birth;"
a Progressive Christian interpretation
Sponsored link.

This essay was contributed by R.C. Symes. It analyzes the Bible as a historical document written
by fallible authors. The analysis differs from that of conservative Christians, who start with the
belief that the Bible is inerrant (free of errors), and inspired by God.

During the celebration of Christmas, familiar images are recalled in hymns and scripture about
the birth of Jesus. In the popular mind, the appearance of herald angels, shepherds abiding in the
fields, the star of Bethlehem, the virgin Mary giving birth in a stable, and the adoration of the
Magi, have all been melded into one Christmas story. In reality, there are in the gospels, two
distinct and at times contradictory stories of Jesus' birth. A careful reading of the Bible itself
reveals that so much about this celebrated birth is myth.

Dating December 25 as the birthday of Jesus, is known to have gained popularity only by the
mid-fourth century in order that Christians could have an alternative to a popular pagan festival at
this time of year. December 25 was the winter solstice according to the old Julian calendar, and it
was on that day that Mithraism, a chief rival to Christianity, celebrated the birth of the god,
Mithra. It is unlikely that we shall ever know exactly when Jesus was born (scholars estimate
sometime between 12 and 4 B.C.) or the real circumstances surrounding his nativity. We can,
however, attempt to separate historical fact from literary fiction.

The doctrine of the virgin birth of Jesus, so central to the traditional Christmas story, was not part
of the teaching of the first Christians, whom it should be remembered, also remained within the
Jewish faith (Luke 24:52-53). The apostle Paul makes no reference to the virginal conception by
the mother of Jesus when speaking of Jesus' origins and divinity. His epistles were written during
the 50's A.D. and predate all of the four gospels. Although Paul never met Jesus (who died about
30 A.D.), he personally did know James, the brother of Jesus. Yet despite this eye-witness link to
Jesus, Paul apparently knows nothing of the virgin birth, for he states only that Jesus was "born
of a woman" (Galatians 4:4) and was "descended from David, according to the flesh" (Romans
1:3), thereby implying a normal birth.

The earliest written gospel was Mark, which was likely composed in the early 70's A.D. in
southern Syria. Mark does not consider the birth of Jesus worth mentioning. The silence of the
earliest Jewish-Christian authors about the miraculous birth of Jesus seems strange, given that
they were trying to convince their readers that Jesus was divine. This silence raises doubts about
the authenticity of the later nativity stories with which we are so familiar.

The gospel of John, likely written in northern Syria sometime in the first decade of the second
century, asserts that Jesus existed from the beginning of creation. John states that the pre-existent
Jesus is the eternal Word, and that he was begotten of the Father and made human at a particular
point in time (John 1:1-14). This gospel also claims that Jesus was the son of Joseph (John 1:45)
 Why Were Gospels Written?

In 64 AD the Roman emperor Nero is said to have set fire to Rome and blamed it on the Christians. He
used this as an opportunity to have them killed. It initiated a period of persecution against Christians.
Many were killed by beasts in the Collosseum. Palestine had been conquered by Rome and added to the
Roman Empire in 63 BC. The Jewish War took place from 67-70 AD, a revolt by Jews against Roman
occupation of Palestine. In the course of the war Jerusalem was destroyed in 70 AD. Prior to these
events there was no compelling need to write down the memories of the early church because of two
reasons;

• the presence of eyewitnesses still alive and

the expectation that the Second Coming of Jesus would be soon.

But with the persecutions the witnesses were disappearing. Also new ideas and heresies were
developing, e.g. the docetic heresy that Jesus Christ was not really human. Christian communities had
to be enabled to deal with all this. Therefore it became important that a written Gospel.

What is a Gospel?

">The Gospel is a new type of literature that emerged in the latter half of the first century AD. Paul’s
letters are often confined to specific pieces of advice on living the Christian life. When we read Paul’s
letters we are reading someone else’s mail. I don’t mean this here in a derogatory sense, merely that
they are not aimed directly at us in the same way that a Gospel is. A Gospel is meant to be a
comprehensive treatment of what it means to be a follower of Jesus. A Gospel is not a biography of
Jesus although it certainly contains details about Jesus’ life, nor is it a history although it certainly
contains historical details. The word ‘Gospel’ means ‘Good News’. Do you treasure the Gospels as
Good News in your life?

The Three Stage Formation of the Gospels

The Pontifical Biblical Commission (advisory body to the Pope on the Scriptures) issued a document in
1964, entitled Instruction on the Historical Truth of the Gospels. It advises us to pay attention to the
three stages in the formation of the Gospels. Please read CCC 126.

1) Jesus’ public ministry, 30-33 AD. Jesus explained the kingdom and chose his disciples to be his
witnesses

2) After Pentecost, the apostles proclaimed the death and resurrection of Jesus to others. The Jesus
who preached became the Christ who was preached. While preaching and explaining they took into
account the needs and circumstances of their listeners, passing on what was said and done by the Lord.
This is called the oral tradition.

3) The evangelists committed this primitive instruction to writing in the Gospels which had been
passed on orally at first and then in pre-Gospel writings.

Luke admitted when he began writing his Gospel that this was, in fact, how his Gospel grew up. Please
read Luke 1:1-4 and compare it with the above. Rewrite Luke 1:1-4 and insert 1, 2 and 3 in the
appropriate places indicating the three stages of formation.
Note therefore that we do not have direct quotations from Jesus in the Gospels. What we have is two
stages removed from Jesus. What we have in the Gospels is the apostles’ preaching about Jesus which
was put in writing by the evangelists. That is not 100% the same as Jesus’ own words. From the many
things handed down to them the evangelists selected some things, synthesized others, expanded others
to suit the situation of their churches at the time they were writing. For example as you will see in this
lesson, Mark writing after the fire of Rome draws attention to a suffering Messiah asking us to carry
our cross. Not everything Jesus said and did is in the Gospels because the evangelists had to make
selections. An example of a saying of Jesus which is not in any of the Gospels is “It is more blessed to
give than to receive” which is recorded in Acts.

Because Matthew, Mark and Luke have many similarities they are called Synoptic Gospels, (‘syn’ in
Greek = together/with and ‘optic’ = seeing). Synoptic means “seeing together”.

Structure of the Synoptic Gospels

It is sometimes said that the Gospels are a passion story with an extended introduction.

Matthew Mark Luke

Jesus’ infancy 1-2 1-2
Jesus’ ministry in Galilee 3- 1- 3-9:50
Jesus’ journey to Jerusalem * * 9:51-19:28
Jesus enters Jerusalem 21 11 19:28ff
Jesus’ Passion 26-27 14-15 22-23
Jesus’ Resurrection 28 16 24
*The journey to Jerusalem is not clear-cut in Matt and Mark, but is in Luke.

Also note that there is no infancy narrative (Christmas story) in Mark.

Geography of Palestine

To understand the Gospels you need to know something of the geography of Palestine. A pilgrimage to
the Holy Land is often said to be the fifth Gospel. Note the main points: Galilee in the north, Jerusalem
in the south, the river Jordan draining the Sea of Galilee in the north into the Dead Sea in the south.
The only outlet from the dead sea is evaporation which is reason for its saltiness. Please see your map
of Palestine in Lesson 1 Part C and become familiar with it. Return to it frequently during the course.

PART B: THE GOSPEL OF MARK

SCRIPTURE READING

In this lesson you will begin to become familiar with the basic details of Mark’s Gospel so I will give
you many references. Please look up as many of them as possible to become familiar with Mark. In
particular, read and study 8:22-10:52 which you may read now or when we come to that section of this
lesson.

STUDY
 Who is Mark?

Who is Mark? The Mark in question is thought to have been John Mark mentioned as a companion of
Paul (Acts 12:12,25; 13:5-13; 15:37-39; Col 4:10; Philemon 24; 2 Tim 4:11). 1 Peter 5:13 describes
him as Peter’s co-worker “my son Mark”. He is thought to be the young man mentioned in Gethsemane
in Mark 14:51-52.

What sources did Mark use for writing the Gospel?

There is evidence from the Church of the early centuries that Mark’s main source was Peter and that the
Gospel was composed in Rome. Eusebius (263-339 AD) writing in Historia Ecclesiastica (The History
of the Church) quoted from Papias, the Bishop of Hieropolis in Asia Minor (modern day Turkey) from
c 100-130 AD.

“Mark, who had been Peter’s interpreter, wrote down carefully, but not in order, all that he remembered
of the Lord’s sayings and doings. For he had not heard the Lord or been one of His followers, but later,
as I said, one of Peter’s. Peter used to adapt his teaching to the occasion, without making a systematic
arrangement of the Lord’s sayings, so that Mark was quite justified in writing down some things just as
he remembered them. For he had one purpose only - to leave out nothing that he had heard, and to
make no misstatement about it”.

This does not mean that Peter was Mark’s only source, not everything in the Gospel comes from Peter.
But we can certainly say that Peter was the main source Mark used.

When did Mark Write the Gospel and for Whom?

The date of the composition of the Gospel is fixed using events in Rome and Jerusalem. Traditionally
the date for the writing of the Gospel is said to have been after Peter’s death in Rome in 64 AD and
before the Jewish War in 67-70 AD. Peter and Paul were martyred in Rome in 64 AD during the
persecutions of the Christians initiated by the Roman emperor Nero after the fire of Rome. Peter was
crucified upside down to the left of where St Peter’s Basilica now stands. On the left of the Basilica
you see an arch with Swiss guards on duty. The coble-stoned area beyond the arch on the left-hand side
is believed to be the place of Peter’s crucifixion. Paul was beheaded outside the city, although it is now
well within the city. The history of Jerusalem also helps us to date Mark. Matt, Mark and Luke each
have an eschatological chapter, that is, a chapter dealing with eschatology, which includes, among other
things, the destruction of Jerusalem. Eschatology concerns the last things, the end of time. In Mark it is
chapter 13, in Matt chapter 24 and in Luke it is chapter 21. There is nothing in Mark 13 to suggest that
the destruction of the temple in Jerusalem, which took place in AD 70, has already occurred. This is
predicted by Jesus in Mark 13:2. In Mark it prediction, whereas Matt and Luke, writing after the
destruction of Jerusalem in AD 70 could be more detailed. Therefore scholars conclude that the Gospel
was written before this date.

Since Mark composed his Gospel in Rome and it would be read by non-Jewish converts to Christianity
as well as former Jews, you would expect him to explain matters that Gentile (non-Jewish, we
Christians are Gentiles) readers of his Gospel would not be familiar with. See how Mark translates
Aramaic words for the benefit of his readers in 5:41; 7:34; 15:34
 Structure of the Gospel

To understand a Gospel we need to understand something about its structure. Putting it simply, we can
divide Mark into two halves. In the first half of the Gospel Jesus is mainly concerned with teaching the
crowds. He uses parables and miracles and rejects any notion that he is the Messiah. For example, we
see Jesus commanding demons not to reveal who he is (1:34; 3:12), and also people he healed (1:43;
7:36) and raised from the dead (5:43). This is sometimes referred to as the Messianic Secret. In the first
half of the Gospel the action is largely in Galilee.

In 8:27-30 Peter confesses Jesus to be the Messiah which proves to be a watershed in the Gospel. From
then on Jesus tries to teach his disciples what the true nature of the Messiah is, a suffering Messiah as
we will see in 8:22-10:52. They had thought the Messiah would be powerful and would drive out the
Romans from Palestine (Palestine was under Roman occupation since 63 BC). From 8:30 onwards the
action moves outside of Galilee.

The longer ending (16:9-20) was not written by Mark but added later. This ending is not in several
manuscripts. It was added because the original ending (women fleeing in fear in 16:8) was felt to be
inadequate. Curiously this longer ending not written by Mark is the Gospel passage that we read on
Mark’s feast day on 25 April!

WHAT IT MEANS TO BE A DISCIPLE OF JESUS ACCORDING TO MARK

Mark 1-8:21

Now we begin to read the Gospel. Jesus called the first four disciples and immediately they left their
nets and followed him (1:16-20). Would they leave everything and follow a stranger immediately?
Unlikely, if they had sense. Remember the evangelists are presenting facts with their audience in mind.
Mark is here trying to impress on the readers the drastic nature of following Jesus. Jesus defended the
disciples against the scribes and Pharisees in 2:18,23-24. In 3:13-19 Jesus chose the Twelve and sent
them on a mission recorded in 6:6b-13. It meant detachment from family and occupation, and a
commitment to preach Jesus’ teachings.

When Jesus taught in parables we expect the disciples to understand but they don’t and Jesus becomes
impatient (4:13,40). Notice in 6:34-36 that the crowd was absorbed in Jesus’ teaching but not the
disciples. Jesus called his disciples to serve the crowd, “Give them something to eat themselves”
(6:37). This meaning of discipleship as service escaped the disciples. When Jesus came to them
walking on the sea they were astonished because they did not understand about the loaves, their minds
were closed (6:51-52). Although in 4:11-12 Jesus had said to the disciples that the secret of the
kingdom of God was given to them, it seems that the more and more they saw they did not perceive,
the more and more they heard they did not understand since in 6:51-2 and again in 7:18-19 Jesus was
disappointed that the disciples did not understand. The question of the disciples in 8:4 (the crowd was
with Jesus for three days and had no food) shows that they learned nothing from the first feeding in
6:30-44. In the scene in the boat following this, the disciples misunderstand Jesus and he asked seven
questions reacting to their spiritual blindness (8:17-21). The answer to the questions is ‘No’. The
disciples don’t understand the meaning of the multiplication miracles nor who Jesus is.
 Mark 8:22-10:52

If you have not already read this section please do so now before continuing. This section of the Gospel
is where we see Jesus teaching that being a disciple means service and suffering.

Read the first story and last story of this section, 8:22-10:52. What do you notice? What is the same and
what is different in each story?

At Caesarea Philippi Peter proclaimed Jesus as the Messiah. In case the disciples would have the wrong
idea about what type of Messiah Jesus was, and falsely think he would expel the Romans from
Palestine, he then began to teach them that he must suffer and die (8:31-33). This is the first time that
Jesus predicts his passion. We call these statements in the Gospels the ‘Passion Predictions.’ This is not
what Peter and the disciples want, and Peter tries to dissuade Jesus, but receives harsh words from
Jesus (8:33). Then Jesus teaches that anyone who follows him must take up the cross (8:34). A second
time Jesus taught his disciples about his future passion but they did not understand what he said and
were afraid to ask him (9:30-32). Instead of understanding they had an argument about which of them
was the greatest (9:33-34). Jesus counteracted by saying that if anyone wants to be first he must make
himself last of all and servant of all (9:35). Emphasizing his point Jesus put a child in the midst of them
and said that anyone who welcomes a child welcomes him (9:37). However it seems that the disciples
did not learn anything because shortly afterwards (10:13) they scolded the people who brought children
to Jesus for him to touch them. Jesus said that the rewards of discipleship will be accompanied with
persecutions (10:30). A third time Jesus predicted his passion, most explicitly of all (10:32-34). What
was the disciples’ response to this? James and John asked for seats on his right hand and his left hand.
Then the other ten became indignant with James and John (10:41). So once more Jesus teaches them
about discipleship; anyone who wants to be great among you must be your servant (10:43-44). We are
disappointed with the disciples.In the Christian community those in positions of authority are called to
be servants.

As you saw in your exercise above, this section is bracketed or sandwiched by two stories of Jesus
restoring sight; 8:22-26 and 10:46-52. Those stories are meant to be symbolic of what Jesus is doing in
this section of his ministry and in this section of the Gospel of Mark, i.e. opening eyes to appreciate
who he is, the suffering Messiah. In the second healing, the sight is restored totally at once, but in the
first (8:22-26) the man’s sight is restored in stages, the only miracle where Jesus doesn’t succeed the
first time! That is the way it is for the disciples, they do not appreciate Jesus fully and will need further
teaching.

Matthew and Luke also contain passion predictions similar to Mark. Can you find them? Hint. Look for
the first ones in Matt 16 and Luke 9.

Mark 11-16

Now that we have looked at that section of the Gospel, with intensive teaching on what it means to be a
disciple of Jesus (8:22-10:52), let’s look for clues elsewhere in the Gospel. When Peter professes that
he will never fall away our sympathies lie with him (14:27-30). We are disappointed that the disciples
cannot even stay awake in the garden and we are dismayed that the women on hearing the message of
the angel fled in fear (16:8).
 Overview

Those who were called by Jesus to discipleship resisted the idea of Jesus as a suffering Messiah. They
also resisted suffering as a necessary part of discipleship and did not take to the idea of ministering to
others, or serving. The disappointment we feel with the disciples in Mark is actually the disappointment
we feel with ourselves. We want them to be perfect disciples, free from fear and failure, because we
want to be fearless and faithful. Do we want the disciples to be presented as perfect because we suffer
from perfectionism? It is a challenge to us to see ourselves as fallible followers. Marks’s Gospel
questions the images we project onto others in order to protect ourselves from the truth lying beneath.
We are also the disciples in question, as well as the frightened women and the Twelve who desert Jesus.
Mark’s story continues in our own lives. The Gospel speaks to those who have experienced failure and
need to begin anew. Mark presents Jesus more humanly than the other Gospels but also presents people
more humanly. Using Peter as his source he obviously gained insights into the humanity of the
disciples. Peter’s denial is given much more attention in Mark than in Luke. It receives about equal
attention in Matthew. Again the reason is probably the same, Mark obtained many details from Peter.

Mark has an image for discipleship. He calls it being “on the way” e.g. in 8:27. Discipleship is not just
making one momentous decision but is being “on the way”. The call of the first four disciples was not a
once for all conversion, but was the first step in a long and often faltering journey. Understanding
discipleship as being “on the way” gives us the possibility to restart.

We are disappointed by those called by Jesus to be his disciples while there are others not called who
are portrayed as having the qualities necessary for discipleship. The stories of Peter’s mother-in-law
and Simon of Cyrene portray ideals of service and suffering, ministry and cross. The widow who
sacrificed her only two coins (12:41-44) is a marvellous expression of complete trust in God. She could
have kept one and given one in the temple. Like her we need to trust in God. The Roman soldier at the
cross is the first human being to recognize Jesus as the Son of God (15:39).

THE SUFFERING MESSIAH AND HIS FOLLOWERS

Suffering was not just accidental in Jesus’ life; it was a divine necessity, a part of his calling. The Greek
word dei is used by Mark in 8:31 when Jesus predicts his passion. That Greek word signifies that it was
part of God’s plan. The three passion predictions tell this with greater intensity and more detail each
time. Even though Mark does not say as explicitly as Paul that this suffering is for the forgiveness of
our sins, this is understood. The Son of Man came to give his life as a ransom for many (10:45) and
Jesus describes his death as the blood of the covenant poured out for many (14:24).

Mark is concerned to show how Jesus showed his followers that the path of discipleship is also the path
of suffering. In the explanation of the Parable of the Sower (4:13-20), Jesus warned of a trial or
persecution that would test the Christian (4:17). The Parable of the Sower itself occurs in 4:1-9. The
death of John the Baptist (6:14-29), although not a follower of Jesus but a witness, is another example
of suffering for the Christian. After Peter’s confession of faith in Jesus (8:27-30) and Jesus’ explanation
of his future suffering (8:31-33), Jesus explained that if anyone wanted to be a follower of his he must
renounce himself and take up his cross (8:34). Those who will leave to follow Jesus will receive a
hundredfold but with persecutions (10:30). James and John will drink the cup that Jesus will drink
(10:39) if they are to be his followers. It is in 13:9-13 that there is the clearest teaching on the
inevitability of Christian persecution, suffering and even death. The reason given is that it is for Jesus’
name. The two stories of storms at sea (4:35-41; 6:45-52) are best understood as the way in which
Jesus rescues the Christian community of Mark’s time in its persecution (remember the persecutions in
Rome after the fire in 64 AD). To follow Jesus means to tread the way that he trod, because that is the
whole meaning of following. Mark’s purpose was to build up his readers so that they could sustain a
period of persecution. Persecution was endemic in the early church. Mark wrote for Christians, like us,
who did not like suffering.

TITLES APPLIED TO JESUS IN MARK

Why do I spend some times here on the titles applied to Jesus in Mark? The reason is because they tell
us something about Jesus. Mark was answering the question, “Who is Jesus?” through the titles he
applied to Jesus. You will see the same titles used also in the other Gospels but time does not allow me
to comment on these titles again when we will read Luke and Matthew. However, understanding the
titles applied to Jesus in Mark, will help you understand the use of the titles in Luke and Matthew also.

Christ / Messiah

The Gospel opens in 1:1 by stating that it is the Gospel of Jesus Christ, the Son of God. Christ/Messiah
means anointed. ‘Christ’ is the Greek translation of the Hebrew word ‘Messiah’. It means that Jesus is
God’s Anointed One. Peter in Acts 10:38 says Jesus was anointed by the Holy Spirit. This took place at
his baptism in the Jordan when the dove descended on him. During the first half the Gospel Jesus
conceals his messianic identity as God’s anointed. I have already referred to this above as the messianic
secret. In 8:28 Peter affirms that Jesus is the Messiah but then Jesus has to teach them that he will be a
suffering Messiah. During his trial before the Sanhedrin, the high priest asked Jesus, “Are you the
Christ, the Son of the Blessed One?” Jesus answered, “I am”. It is important to note that it is during his
passion that Jesus admits that he is the Christ/Messiah. It shows that his identity as Messiah can only be
understood in the light of his passion and death.

Son of God

Jesus is also introduced in 1:1 as the Son of God. This is confirmed in 1:11 by the voice from heaven
during Jesus’ baptism. The demons address Jesus as Son of God, e.g. in 3:11 and 5:7. We see the
messianic secret coming into play again in 1:34 and 3:12 when Jesus would not allow the demons to
make his identity known. When the demons address Jesus as Son of God during exorcism it shows
Jesus’ authority as Son of God. In 9:7 once again a voice from heaven affirms during the
Transfiguration that Jesus is the Son of God. In 14:61 during the Sanhedrin trial, Jesus was asked if he
was the Christ, the Son of the Blessed One, and he answered affirmatively. While on the cross Jesus
was mocked as Messiah/Christ and king of Israel by the Jewish religious authorities in 15:32 but a
Roman centurion correctly declared, “In truth this man was the Son of God” (15:39). The readers of
Mark knew from the statement in 1:1 that Jesus was the Son of God but by the end of the Gospel many
of those who knew Jesus, excluding the Jewish authorities, knew that he was the Son of God. This may
have some connection with a plot structure used in some ancient drama whereby the audience knew the
truth sfrom the beginning but the characters in the drama gradually came to learn the truth as the drama
evolved. Also note that both titles, Christ and Son of God, come together while Jesus is on the cross,
15:32 and 15:39. Mark is saying that we cannot understand Jesus as Messiah/Christ or Son of God
apart from his suffering on the cross. It is intrinsic to Jesus as Christ and Son of God.

King

The title ‘king’ appears 12 times in Mark, revolving around 2 distinct scenes, King Herod in
6:14-29 and Jesus in 15:1-20 during his trial. Read both of these passages now. List the
differences between King Herod and Jesus. You can use this as a meditation on the feast of
Christ the King.

A king has power. Herod has power, prestige and luxury. But he is also plagued by weakness,
superstitious fears, vanity and treachery. Ultimately Herod is not powerful, but is treacherous,
weak, boastful and easily seduced. Power can dull our judgment. Jesus also has power, but a
different type of power. Jesus has power over nature; multiplication of loaves and fish, calming
the storm, expelling demons, power over sickness. In contrast to Herod, Jesus did not exercise
power over people. His enemies plotted freely against him. We need to compare any power we
have with the Word of God and allow ourselves to be converted if necessary. The kingdom of
God arrives in Jesus, in his words and deeds. It challenges and threatens all earthly kingdoms.

Kings receive people of distinction at court. On his birthday Herod had a banquet with
courtiers, officers and leading men of Galilee (6:21). Jesus receives the powerless, sick,
suffering, and sorrowing. They offer no gift to Jesus and Jesus gives them gifts by making them
whole again. Jesus ate with those shunned by society, with tax collectors and sinners. Jesus
associated with the unclean, and with children who were looked down on by society at that
time.

Wealth and riches measure earthly kingdoms, but these assets could become a liability in
entering the kingdom of God. Earthly kingdoms are judged by their size. Jesus’ kingdom has a
small beginning like a mustard seed but will grow large (4:30-32). Earthly kingdoms like to
demonstrate strength in numbers and power but God’s kingdom is a hidden kingdom, a reality
which is already with us and yet is still coming, longing for its completion, visible only to those
to whom its mystery has been entrusted.

Jesus entered Jerusalem riding on a donkey in Mark 11. (Kings entered cities at least on
horseback and preferably on chariot. On the importance of horses see 1 Kings 5:6). Jesus is a
humble king. He enters not to rule, but to suffer and die. Jesus has the appearances of kingship
in Mark 15:17-19; a purple cloak (purple is a royal color), a crown, a sceptre (Jesus was struck
with a reed as a mock sceptre in 15:19), people kneeling before him in homage. But Jesus was
never lord over all; instead he was servant to all.

Son of Man

This is the only title that Jesus uses to describe himself in Mark. To understand what
Jesus meant by using this title of himself it is essential to know what those who heard Jesus
would automatically assume when they heard Jesus describe himself as the Son of Man. While
some would say it meant different things it seems to me that above all it means the following.
Please read now Daniel 7:9-10, 13-14. Note the description of the Son of Man in Dan 7:13-14.
It is a description of a glorious Messiah. So this title, like Christ and Messiah, is also a title to
refer to the expected Messiah. So when Jesus uses this title he is admitting that he is the
expected Messiah. But notice when Jesus uses this title. He uses this title in the three passion
predictions. Read them once again in the teaching section, 8:22-10:52. Once again we see Jesus
teaching that the expected Messiah would be a suffering Messiah, not the type of Messiah they
had expected.

Son of David

‘Son of David’ was the chief messianic title in use to describe the expected Messiah at the time
of Jesus. This is because they knew the Messiah would be a descendant of King David. The
prophet Nathan had made this promise to David in 2 Sam 7:4-17. Read that passage now. When
Jesus entered Jerusalem there was a suggestion that he was that Son of David in 11:10. ‘Son of
David’ was used at the time of Jesus to describe an earthly messiah, a king or great ruler who
would free Palestine from Roman occupation. Once again, therefore, Jesus had to teach the true
meaning of the Son of David which he did in a difficult passage in 12:35-37. In this enigmatic
passage Jesus is saying that the Son of David is Lord of David due to his resurrection and will
sit at the right hand of the Father in heaven. (The Lord, i.e. the Father, said to my Lord, i.e. the
Son of David, Jesus, to take his seat at his right hand and the enemies of the Son of David will
be as a stool for under his feet through his resurrection). Do you think the scribes and the
people could have understood what Jesus meant when he spoke this? No way. This would have
become clear only after Jesus’ resurrection and ascension. That is why it is explained only in
Acts 2:34. It could not have been explained before Jesus took his seat at the right hand of his
Father in heaven!

FURTHER READING

Margaret Nutting Ralph Discovering the Gospels: Four Accounts of the Good News pages 7-57

RA Cole Mark (Tyndale New Testament Commentaries)

The article in the NJBC on Mark.

PRAYER

Before you pray read Mark 5:21-43. Use these miracles to pray for healing of wounds and hurts
you experienced going through life. I would like to recall for you the motto chosen by the
Catholic Church for the Jubilee 2000, “Jesus Christ, the same, yesterday, today and forever.”
(Hebrews 13:8) No matter when you were hurt, remembering that Jesus is the same always,
that our yesterday is today for him, our yesterday is now for him, ask him to walk back in time
with you to the day when you suffered that particular hurt or received the news of your illness.
Use this every day until you experience healing through it. Jesus wants to heal you now as he
healed the sick woman and raised the dead girl. Close your eyes and relax. Keep both feet on
the ground. Become aware of the presence of God with you. If it helps, light a candle or look at
a sacred picture.

Imagine Jesus by your side or in front of you…Make your way

through the crowd to Jesus like the bleeding woman…When you pray like
this at home you can cry to Jesus if you need to and let him wipe your tears.
I have read that tears contain a depressant in our body concentrated 40
times more than normal so crying is good way to release depressants….In
your imagination touch Jesus’ cloak wishing for his healing…Feel the love of
Jesus healing you….Hear Jesus say to you, “Your faith has restored you to
health…”….Or in your imagination see Jesus take you by the hand as he
took Jairus’ daughter by hand and let Jesus help you up, “I tell you to get
up”….Jesus said about the girl, “She is not dead, only asleep.” (5:39) Hear
Jesus say to you, “Your wound is not permanent, it is only temporary, I am
healing you”…Let Jesus comfort you after the hurt you received….Let the
love of Jesus replace all the damage and hurt and woundedness….Just as
the Good Samaritan poured oil and wine on the wounds of the injured man
on the road to Jericho, let Jesus pour his love on your wounds and replace
your wounds with his love…Touch Jesus’ garments and let your bleeding,
your suffering, dry up…Hear Jesus say to you, “You are not dead, only
asleep. Get up”….Tell Jesus about your pain and hurt….In your imagination
see Jesus putting his hand on your head and feel the healing and love of
Jesus flow through you from your head down to your feet…Feel the love of
Jesus replacing your wounds with his love and healing you and making you
whole again. Finally thank Jesus for helping and healing you.

All material in this site, excluding stories and videos, is copyright © Fr Tommy
Lane 2001-2009.

Home | Enjoying the Bible | MP3 Praying the Bible | Rosary

Fifth Marian Dogma | Homilies | Stories | Video | Search this Site | Links