Jesus Resides In The Temple Church

In Matthew 1-2, the infant stories are used to prepare the ground for the theme of Jesus; the new and perfect Moses, the great teacher and interpreter of God’s ways. A parallel can be drawn between the experiences of the infant Jesus and the experience of Moses. This can be seen in Matthew 2:16-18, where the slaying of innocent male Hebrew children occurred around the time of the birth of Jesus, and in Exodus 1:15-22, where Hebrew children were also murdered at the time of Moses’ birth. Just as Moses came out of Egypt, leading the people of God, so does Jesus. Following the infancy stories, the rest of Matthew’s Gospel is structured around five long discourses where Jesus teaches. On each occasion, the evangelist indicates that a great teacher has been at work (Maloney, 1988, p. 133-34).

Jesus preached about His beliefs with God, and all his Glory. He went around telling people that he was the son of God. These accusations raised chaos with the Jews. He was brought to the house of Caiaphas, the high priest. They were looking for any kind of evidence, or excuse to kill Jesus. “The high priest

In the Gospel of Mark, the first chapter starts off by talking about the kingdom. Mark says, that Jesus said, “The time has come…The kingdom of God has come near. Repent and believe the good news!” (Mark 1:15). Mark then talks later about the kingdom being divided and one must go up against the devil, because one can’t enter if they are divided. They must be forgiven of their sins so they aren’t guilty of eternal sin (Mark 3:23-29). All throughout the Gospel of Mark, Jesus speaks through parables. He implies in chapter 4, verses 13-20, that it takes everyone a different amount of time to finally understand the parables. However, one must understand them in order to get rid of Satan’s temptations. This is clear when Mark says, “As soon as they hear it, Satan comes and takes away the word that was sown into them” (Mark

Understanding the significance of several details of Mark 5:21-43 is crucial before fully understanding the significance of the passage itself. One of these details is location. Throughout the Gospel of Mark, Jesus spends much of his time traveling “to the other side”—that is,

Jesus then goes from speaking to His disciples specifically, to calling out to the whole crowd, in which He goes from speaking plainly to once again speaking in metaphors and riddles. Within this passage Mark uses the words of Jesus to reveal the true cost of discipleship. He tells the crowd that if anyone chooses to come after Him then the condition of that decision is that they must take up their cross and follow Him. So one must ask: What does it mean to deny yourself? What does it mean to take up your cross? And when you follow Him where are you going? So then one must put this into context by looking at what has not yet happened in Mark. When Jesus denies Himself, He is essentially denying the human instinct to self preserve through a fight or flight response. When Jesus picked up His cross, He was deciding to be rejected, tortured, mocked and falsely accused on His way to Calvary where He died for the sins of all. Therefore, if you want to go after Jesus, you must be willing to commit to sharing the gospel with others at all costs, you must be willing to tortured, mocked, and falsely accused and you must also be willing to die, not necessarily for anything that you have done, but so that others can reach salvation. Historically, during this time period, the cross was a well known style of execution in Rome, and so although one reading this might see this as simply a metaphor, it is actually a foreshadowing of reality, which can be seen in the fact that all the

During this unit, Pontius Pilate questions Jesus as the final decision-maker in this trial. In verse 11 he asks “Are you the king of the Jews?” in which Jesus replied “You have said so.” Pilate continues the interrogation after the elders and the high priest have concluded their testimonies against Jesus. An element of irony is introduced as Pilate is amazed that Jesus made no rebuttal against such claims.

Jesus is being questioned by one of the experts of the law. He asks Jesus “Who is my neighbor?” (Luke 10:29) Jesus then answers the man’s question by telling a story, or a parable. There was a man that was travelling from Jerusalem to Jericho (Luke 10:30-37). Then, he was attacked and beat up by robbers and they left him to lie on the road, almost to the point of death. Then there were a couple of men, a Jewish Priest and a Levite, who walked by and did not help him because they had “better” things to do and they didn’t like the way he looked. But finally, came a Samaritan man who treated the injured man’s wounds and brought him to an inn where he paid for the expense of the man’s stay.

The third chapter of Mark's Gospel, is the most monumental part of the gospel at this point. The first being to recognize Jesus is revealed. Every time an unclean spirit, or demon, would see Jesus, they would bow down and exclaim, "You are the Son of God" (Mk. 3:11). Jesus was appalled by this and asked that they do not reveal his name. Mark states that Jesus is very serious in hiding his identity by saying, "He warned them sternly not to make him known" (Mk. 3: 12). Jesus made this remark in a very authoritative fashion.

After reading Mark, chapters one through five, several things stood out to me. First, when Jesus heals the paralytic that is lowered from the roof in Mk. 2:11, the healed man doesn’t even thank Jesus! He just walked out of the building and back to his house. This stood out to me because most of the time,

Jesus' decision to physically cast out the moneylenders from the temple stands as one of the most interesting events of his life, because it represents what seems to be the only moment in the Gospel narratives where he becomes visibly angry to the point of physical action. While one could argue that Jesus is frequently (and justifiably) angry with the disciples from time to time, this is the only moment that Jesus' anger moves him to physical force. Although the event is recorded in all four of the Gospels, this study will focus specifically on its rendering in Matthew, because when considered in the context of Matthew's larger narrative, one can see how Jesus' decision to cleanse the temple does not represent an aberration in either his character or theological message, but rather the natural culmination of Jesus' life and works prior to that point, and demonstrates a kind of revolutionary, anti-authoritarian element of Jesus' message of salvation that is all too often overlooked by Christians and critics alike.

The teachings of Jesus focused primarily on the "the kingdom of God" and were usually relayed through parables drawing on familiar images from agricultural life. He rebuked the hypocrisy of some Jewish leaders and taught the importance of love and kindness, even to one's enemies. Jesus' popularity grew quickly, but so did opposition from local leaders. Roman rulers were uncomfortable with the common perception that he was the Messiah who would liberate the Jews from Roman rule, while Jewish leaders were disquieted by Jesus' shocking interpretations of Jewish law, his power with the people, and the rumor that he had been alluding to his own divinity. In the Gospels, Jesus repeatedly suggests to his disciples his end is near, but they do not fully understand or accept the idea. The clearest expression of this is at the "Last Supper," which took place on the night before his death. All four Gospels record that Jesus shared bread and wine with his disciples, asking them to "do this in remembrance of me." Christians celebrate this event in the sacrament of the Eucharist, or Communion. On this evening Jesus also predicts that one of them will betray him, which is met with astonishment and denial. But that very night, Jesus' fate was sealed when Judas Iscariot, one of his disciples and possibly the group's treasurer, led Roman soldiers to Jesus for 30 pieces of silver. As they arrested Jesus, the ever-colorful Peter defended his master with a sword, slicing off

The concept of ‘seeing’ the ways of Jesus and that He is the Messiah, is to truly understand the message being portrayed throughout the Gospel, and not the surface meaning that is being represented literally. This concept was very significant to Jesus and his followers as to interpret the meaning without being said, most parables being related to the Kingdom of God and Jesus’ miracle stories. Times were harsh and difficult to spread and teach the words of Jesus, as Mark’s community would face persecution. The disciples of Jesus could ‘see’ more than other believers could perceive, from being apart of Jesus’ life with close relationships, as they were taught the fundamentals from Jesus himself to understand his teachings in much more depth and fluency than others. There were many similarities among Jesus’ twelve disciples and Mark’s community, as both groups share the strong faith in Jesus and God’s power by spreading the good news to others as well as experiencing hardships caused by arrogant hierarchy and society. According to Mark, Jesus was known for his parables and

We now turn to our fourth premise that we will use for our interpreting the Olivet Discourse in Mark 13. Some of the language used by Christ is to be understood as prophetic imagery. We must not forget that Jesus was speaking to a people saturated by Old Testament language, concepts, and imagery. From the earliest days of their lives they memorized and were taught the OT. Thus, when Jesus spoke to them of things to come he used the prophetic vocabulary of the OT which they would instantly recognize.

Mark presents Jesus as a compassionate savior who through his acts of service and acts of suffering summons unbelievers to become disciples and so that believers would understand what it means to be committed followers of Jesus. In Mark's account of the Passion of Jesus Christ, Jesus dies alone.Jesus only speaks once from the cross stating "My God, my God, why have you abandoned me?" and dies. Mark acknowledges that after Jesus' crucifixtion that people believed in Jesus being the true Messiah, "Truly this man was the Son of God!" (15:39).

Mark 4: 10-12 is one of the main passages that explains why Jesus taught in parables. There have been a number of