christmas story - bible

8/8/2019 Christmas Story - Bible

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In which gospels was the Christmas story told?In:Christmas[Edit categories]

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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, thisseems 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 himand 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

theirgifts. Soon an angel warns Joseph of the coming slaughter, and they flee first to Egypt and then toNazareth.

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 childin 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

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From Wikipedia, the free encyclopedia

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"Nativity story" redirects here. For the 2006 film, seeThe Nativity Story.

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

Nativity Scene.

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

Major eventsin 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
http://wiki/The_Nativity_Storyhttp://wiki/The_Nativity_Storyhttp://wiki/The_Nativity_(television_film)http://wiki/Nativity_of_Jesus_in_arthttp://wiki/Nativity_of_Jesus_in_later_culturehttp://wiki/Nativity_of_Jesus_in_later_culturehttp://wiki/Christmas_Evehttp://wiki/Christmas_Evehttp://wiki/Nativity_Scenehttp://wiki/Charles-Fran%C3%A7ois_Poersonhttp://wiki/Gospel_harmonyhttp://wiki/Gospel_harmonyhttp://wiki/New_Testament_view_on_Jesus%27_lifehttp://wiki/Gospelhttp://wiki/Baptism_of_Jesushttp://wiki/Temptation_of_Christhttp://wiki/Ministry_of_Jesushttp://wiki/Commissioning_the_twelve_Apostleshttp://wiki/Apostle_(Christian)http://wiki/Seventy_Discipleshttp://wiki/Sermon_on_the_Mounthttp://wiki/Miracles_attributed_to_Jesushttp://wiki/Rejection_of_Jesushttp://wiki/Transfiguration_of_Jesushttp://wiki/Evangelical_counselshttp://wiki/Palm_Sundayhttp://wiki/Cursing_the_fig_treehttp://wiki/Cleansing_of_the_Templehttp://wiki/Ministry_of_Jesus#General_ethicshttp://wiki/Second_Cominghttp://wiki/The_Nativity_Storyhttp://wiki/The_Nativity_(television_film)http://wiki/Nativity_of_Jesus_in_arthttp://wiki/Nativity_of_Jesus_in_later_culturehttp://wiki/Christmas_Evehttp://wiki/Nativity_Scenehttp://wiki/Charles-Fran%C3%A7ois_Poersonhttp://wiki/Gospel_harmonyhttp://wiki/New_Testament_view_on_Jesus%27_lifehttp://wiki/Gospelhttp://wiki/Baptism_of_Jesushttp://wiki/Temptation_of_Christhttp://wiki/Ministry_of_Jesushttp://wiki/Commissioning_the_twelve_Apostleshttp://wiki/Apostle_(Christian)http://wiki/Seventy_Discipleshttp://wiki/Sermon_on_the_Mounthttp://wiki/Miracles_attributed_to_Jesushttp://wiki/Rejection_of_Jesushttp://wiki/Transfiguration_of_Jesushttp://wiki/Evangelical_counselshttp://wiki/Palm_Sundayhttp://wiki/Cursing_the_fig_treehttp://wiki/Cleansing_of_the_Templehttp://wiki/Ministry_of_Jesus#General_ethicshttp://wiki/Second_Coming


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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:viewtalkedit

The Nativity of Jesus, or simply The Nativity, refers to the accounts of thebirth ofJesus of Nazareth

in the Gospels and in variousapocryphal texts.

TheNew Testament provides two accounts of the birth of Jesus: one in theGospel of Matthewand theother in theGospel 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 ofMary,who was betrothed to Joseph, a descendant of the BiblicalKing David. The narratives also present the

conception, preceded by an angelicannunciation, not as the result of marital relations, but of the powerof the Holy Spirit[4] [5] (Virgin birth of Jesus). Meanwhile, the Gospel of John is silent on the nativity,

[6] as is theGospel of Mark,[7] which most textual critics consider the earliest of thecanonicalgospels. 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 theChristian celebration ofChristmas signifiestheir belief that Jesus is the "Christ" orMessiah promised by theOld Testamentand the Incarnation of

theLogos 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 onthe morning ofChristmas Day. During the forty days leading up to Christmas, the Eastern Orthodox

Church practices theNativity Fast, while the majority of Christian congregations (including theCatholic Church, theAnglican Communion, many Mainlinechurches, and Baptists) begin observingthe liturgical season ofAdvent four Sundays before Christmasboth are seen as times of spiritual

cleansing, recollection and renewal to prepare for the celebration of the birth of Jesus.
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[edit] Biblical narratives

[edit] Gospel of Luke

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

In the account of theGospel of Luke, Mary learns from the angelGabriel that she will conceive andbear a child called Jesus. When she asks how this can be, since she is a virgin, he tells her that theHoly

Spirit would "come upon her" and that "nothing will be impossible with God". She responds: "Here am

I, the servant ofthe Lord; let it be with me according to your word".[12]

At the time that Mary is due to givebirth, she and her husband Joseph travel from their home inNazareth about 150 kilometres (90 miles) south to Joseph's ancestral home in Bethlehem to register in

thecensus of Quirinius. Mary gives birth to Jesusand, having found no place for themselves in the inn,

places thenewborn in a manger(feeding trough).[13]

Anangel of the Lord visits the shepherdsguarding their flocks in nearby fields and brings them "goodnews 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 joinedby a "heavenly host" who say "Glory to God in the highest heaven, and on earth peaceamong 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 theirhome in Nazareth.[17]

[edit] Gospel of MatthewIn the Gospel ofMatthew, the impending birth is announced to Joseph in a dream, in which he isinstructed to name the child Jesus.[18]A starreveals the birth of Jesus to a number (traditionally three)

ofmagoi (magi, Greek, 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 theeast".[21]
http://w/index.php?title=Nativity_of_Jesus&action=edit&section=1http://w/index.php?title=Nativity_of_Jesus&action=edit&section=2http://wiki/Gospel_of_Lukehttp://wiki/Gospel_of_Lukehttp://wiki/Mary_(mother_of_Jesus)http://wiki/Angelhttp://wiki/Gabrielhttp://wiki/Holy_Spirithttp://wiki/Holy_Spirithttp://wiki/Holy_Spirithttp://wiki/Birthhttp://wiki/Saint_Josephhttp://wiki/Nazarethhttp://wiki/Bethlehemhttp://wiki/Census_of_Quiriniushttp://wiki/Census_of_Quiriniushttp://wiki/Jesushttp://wiki/Jesushttp://wiki/Newbornhttp://wiki/Newbornhttp://wiki/Newbornhttp://wiki/Mangerhttp://wiki/Annunciation_to_the_shepherdshttp://wiki/Annunciation_to_the_shepherdshttp://wiki/Annunciation_to_the_shepherdshttp://wiki/Annunciation_to_the_shepherdshttp://w/index.php?title=Nativity_of_Jesus&action=edit&section=3http://wiki/Gospel_of_Matthewhttp://wiki/Gospel_of_Matthewhttp://wiki/Star_of_Bethlehemhttp://wiki/Biblical_magihttp://w/index.php?title=Nativity_of_Jesus&action=edit&section=1http://w/index.php?title=Nativity_of_Jesus&action=edit&section=2http://wiki/Gospel_of_Lukehttp://wiki/Mary_(mother_of_Jesus)http://wiki/Angelhttp://wiki/Gabrielhttp://wiki/Holy_Spirithttp://wiki/Holy_Spirithttp://wiki/Birthhttp://wiki/Saint_Josephhttp://wiki/Nazarethhttp://wiki/Bethlehemhttp://wiki/Census_of_Quiriniushttp://wiki/Jesushttp://wiki/Newbornhttp://wiki/Mangerhttp://wiki/Annunciation_to_the_shepherdshttp://w/index.php?title=Nativity_of_Jesus&action=edit&section=3http://wiki/Gospel_of_Matthewhttp://wiki/Star_of_Bethlehemhttp://wiki/Biblical_magi


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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 hisadvisers wherethe Messiah was to be born. They answer Bethlehem, the birthplace of KingDavid, and

quote theprophetMicah:[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 findand adore Jesus. They present Jesus with gifts ofgold,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 Josephto flee with hisfamily 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 toGalilee and settle inNazareth, 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 issafe to return; like Moses, he is the saviour of his people.[27] The most difficult passage comes in theso-called prophecy at the very end, "He will be called a Nazorean." The Greek for this word is

, 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 aNazirite" (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 ofJesse, father of

David);[30] orit 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 Phariseesonlyin regarding Jesus as the Messiah.[31]

[edit] Historical circumstances

[edit] Date of birth

See also: Chronology of Jesus and Anno Domini
http://wiki/Rembrandthttp://wiki/Rembrandthttp://wiki/Davidhttp://wiki/Davidhttp://wiki/Prophethttp://wiki/Prophethttp://wiki/Book_of_Micahhttp://wiki/Adoration_of_the_Magihttp://wiki/Goldhttp://wiki/Frankincensehttp://wiki/Frankincensehttp://wiki/Myrrhhttp://wiki/Flight_into_Egypthttp://wiki/Flight_into_Egypthttp://wiki/Massacre_of_the_Innocentshttp://wiki/Galileehttp://wiki/Galileehttp://wiki/Nazarethhttp://wiki/Moseshttp://wiki/Hebrew_biblehttp://wiki/Hebrew_biblehttp://wiki/Naziritehttp://wiki/Jessehttp://wiki/Phariseeshttp://wiki/Phariseeshttp://w/index.php?title=Nativity_of_Jesus&action=edit&section=4http://w/index.php?title=Nativity_of_Jesus&action=edit&section=5http://wiki/Chronology_of_Jesushttp://wiki/Anno_Dominihttp://wiki/Rembrandthttp://wiki/Davidhttp://wiki/Prophethttp://wiki/Book_of_Micahhttp://wiki/Adoration_of_the_Magihttp://wiki/Goldhttp://wiki/Frankincensehttp://wiki/Myrrhhttp://wiki/Flight_into_Egypthttp://wiki/Massacre_of_the_Innocentshttp://wiki/Galileehttp://wiki/Nazarethhttp://wiki/Moseshttp://wiki/Hebrew_biblehttp://wiki/Naziritehttp://wiki/Jessehttp://wiki/Phariseeshttp://w/index.php?title=Nativity_of_Jesus&action=edit&section=4http://w/index.php?title=Nativity_of_Jesus&action=edit&section=5http://wiki/Chronology_of_Jesushttp://wiki/Anno_Domini


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The Nativity by Caravaggio, 1609. The angels 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 ortime of year for the birth of Jesus. In Western Christianity, it has been traditionally celebrated onDecember 25 as Christmas (in the liturgical season ofChristmastide), a date that can be traced as early

as the year 330 among Roman Christians. Before then inEastern Christianity, Jesus' birth was

generally celebrated on January 6/7 (late at night on January 6) as part of the feast ofTheophany,[32]also known as Epiphany, which commemorated not only Jesus' birth but also hisbaptismby John in the

Jordan Riverand 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 ofSaturnalia.[32] Some scholarsnote 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 ofSextus Julius Africanus in the year 221.

The Gospel of Matthew places Jesus' birth under the reign ofHerod the Great, who died in 4 BC. Theauthor 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 tookHerod 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 byJosephus.[37] [38]
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[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 ofMatthew 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 Josephs ancestors, the birthplace ofDavid.

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 speculatedthat 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 acave carved in the side of a hill. In the second century,Justin Martyrstated that Jesus had been born in

a cave outside the town, while theProtoevangelium of Jamesdescribed a legendary birth in a cave

nearby.[45] [46] The Church of the Nativityinside the town, built bySt. Helena, contains the cave-

manger site traditionally venerated as the birthplace of Jesus, which may have originally been a site ofthe cult of the god Tammuz.[47]

The Gospel of John makes only a passing reference to the nativity in a discussion among Phariseesin

chapter 7. John 7:42 quotes a Pharisee as saying "Shall Christ come out of Galilee? Hath not theScripture 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 onlyreference to the birth of Jesus in the Gospel of John; John instead focuses on the concept ofthe Word of

God become flesh. TheGospel of Markalso 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 ofSaint 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.
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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 [Davids] 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 apassing 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 inparticular the girl, was prepubescent. The contract was for life, but under some circumstances could bebroken 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 theNuremberg 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 orbefore 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 wasborn, 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 lessexplicit in the Greek and indicates that Joseph never had intercourse with Mary, supporting the belief in

theperpetual virginity of Mary. David Hill,[who?] aPresbyterian, acknowledges that the wording doesnot 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 genealogyin the oldest surviving copy of the old Syriac version of the Gospel of Matthewthe Sinaitic

Palimpsest shows that, at least for practical earthly purposes, Jesus was considered the son of Joseph.
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[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 lawabiding, and as such decided to divorce Mary in keeping with Mosaic Law when he found her pregnant

by another, but, tempering righteousness bymercy, 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 divorceMary once he had discovered her pregnancy, though

some scholars and most older translations have expressed this more euphemistically since Joseph, aman 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 inquestion. 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 reasonscause some to use other wording.
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Guido Reni'sJoseph 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

thePentateuch, merely as a pure functionary with no individuality, unlike the moreesotericdescriptions 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, whichappears to be a common theme in the Gospelrapid 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 Birththere wereseveral 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 theHoly 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
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The Magi bear gifts ofgold, 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 followingHis 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 seeI 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, andsubsequently 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 birthnarratives, 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 theconception 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 Vermessees the nativity stories either ascompletely 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 ofMoses.[62]
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Conversely, scholars such as Darrell L. Bockand 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 asCodex Bezae Cantabrigensis, read "Isaiah the prophet" instead of merely "theprophet", but this does not have the support of other important textual witnesses, such asCodex

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 kale (tocall) 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 singularyou 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 thatexplains 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'sprophecy that henceforth "God is with us".

Scholars have other concerns with the text's reference to Isaiah. The Gospel of Matthew agrees with theSeptuagint 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]
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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 listof key episodes in the Canonical Gospels is presented in the table below.

Number

Event Matthew Mark Luke John

1 Genealogy of JesusMatthew 1:1-

17Luke 3:23-38

2 Birth of John the Baptist Luke 1:5-25

3 Annunciation Luke 1:26-38

4 Visitation of Mary Luke 1:39-56

5 Birth of JesusMatthew 1:25-

25Luke 2:1-7

6Annunciation to theshepherds

Luke 2:8-15

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

10 Adoration of the MagiMatthew 2:3-

12

11 Flight into EgyptMatthew 2:13-15

12 Massacre of the InnocentsMatthew 2:16-

18

[edit] See also
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RELIGIOUS TOLERANCE


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"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 aboutthe 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, twodistinct 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 theJewish 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 toJesus, Paul apparently knows nothing of the virgin birth, for he states only that Jesus was "bornof 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. insouthern Syria. Mark does not consider the birth of Jesus worth mentioning. The silence of theearliest 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 particularpoint in time (John 1:1-14). This gospel also claims that Jesus was the son of Joseph (John 1:45)
http://inerrant.htm/http://inerrant.htm/


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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


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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 weredeveloping, 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. Pauls

letters are often confined to specific pieces of advice on living the Christian life. When we read Paulsletters we are reading someone elses mail. I dont 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 ofJesus 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 in1964, entitledInstruction 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 Jesuswho 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. Pleaseread 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.


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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 othersto 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 makeselections. 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 LukeJesus infancy 1-2 1-2

Jesus ministry in Galilee 3- 1- 3-9:50

Jesus journey to Jerusalem * * 9:51-19:28Jesus 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 tothe 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 Marks Gospel so I will giveyou 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


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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 describeshim as Peters 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 Marks 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 Peters interpreter, wrote down carefully, but not in order, all that he rememberedof the Lords sayings and doings. For he had not heard the Lord or been one of His followers, but later,

as I said, one of Peters. Peter used to adapt his teaching to the occasion, without making a systematic

arrangement of the Lords sayings, so that Mark was quite justified in writing down some things just ashe 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 Marks 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 Peters 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 thepersecutions 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 Peters Basilica now stands. On the left of the Basilicayou 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 Peters 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 otherthings, 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 ispredicted 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 translatesAramaic words for the benefit of his readers in 5:41; 7:34; 15:34


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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 thecrowds. 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 firsthalf 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 aswe 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 onMarks 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 theirnets 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 sentthem 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 dont 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 thekingdom 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 waswith 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 dont understand the meaning of the multiplication miracles nor who Jesus is.


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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 thatJesus 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 secondtime 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 themand 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 withpersecutions (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 themabout 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 appreciatewho he is, the suffering Messiah. In the second healing, the sight is restored totally at once, but in the

first (8:22-26) the mans sight is restored in stages, the only miracle where Jesus doesnt succeed the

first time! That is the way it is for the disciples, they do not appreciate Jesus fully and will need furtherteaching.

Matthew and Luke also contain passion predictions similar to Mark. Can you find them? Hint. Look forthe 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), lets 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 ofthe angel fled in fear (16:8).


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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 toothers, 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 sufferfrom perfectionism? It is a challenge to us to see ourselves as fallible followers. Markss 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.Marks 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 thedisciples. Peters 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 aonce 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 Peters mother-in-law

and Simon of Cyrene portray ideals of service and suffering, ministry and cross. The widow whosacrificed 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 Greekword dei is used by Mark in 8:31 when Jesus predicts his passion. That Greek word signifies that it was

part of Gods 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 ofour 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 pathof 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 exampleof suffering for the Christian. After Peters 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 whichJesus rescues the Christian community of Marks time in its persecution (remember the persecutions in


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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. Marks 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.

TITLESAPPLIED TO JESUS IN MARK

Why do I spend some times here on the titles applied to Jesus in Mark? The reason is because they tellus 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 thetitles 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

Gods Anointed One. Peter in Acts 10:38 says Jesus was anointed by the Holy Spirit. This took place athis baptism in the Jordan when the dove descended on him. During the first half the Gospel Jesus

conceals his messianic identity as Gods 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 asuffering 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 beunderstood 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 heavenduring 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 showsJesus 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 Jesuswas 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 manyof 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 dramaevolved. 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


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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 willbe 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 RalphDiscovering the Gospels: Four Accounts of the Good News pages 7-57

RA Cole Mark(Tyndale New Testament Commentaries)

The article in theNJBCon 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 timewith 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 youMake your way


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through the crowd to Jesus like the bleeding womanWhen you pray likethis 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 40times more than normal so crying is good way to release depressants.Inyour imagination touch Jesus cloak wishing for his healingFeel 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 hetook Jairus daughter by hand and let Jesus help you up, I tell you to getup.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 amhealing youLet Jesus comfort you after the hurt you received.Let thelove of Jesus replace all the damage and hurt and woundedness.Just asthe Good Samaritan poured oil and wine on the wounds of the injured manon the road to Jericho, let Jesus pour his love on your wounds and replaceyour wounds with his loveTouch Jesus garments and let your bleeding,your suffering, dry upHear Jesus say to you, You are not dead, only

asleep. Get up.Tell Jesus about your pain and hurt.In your imaginationsee Jesus putting his hand on your head and feel the healing and love of

Jesus flow through you from your head down to your feetFeel the love ofJesus replacing your wounds with his love and healing you and making youwhole again. Finally thank Jesus for helping and healing you.

All material in this site, excluding stories and videos, is copyright Fr Tommy

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