Mark 5: 25-34

“When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit” (Matthew 1:18). Lastly, to complete the prophecy of Jesus’s birth, Matthew reaffirms that “. . . Jesus was born in Bethlehem of Judea . . .” (Matthew 2.1). Matthew inserts these assertions to emphasize the credulity of Jesus’ tie with traditional Judaism.

In addition to this Luke also has the story of Martha and Mary were Jesus taught that women were just as responsible for, ‘growing in grace and knowledge as men,’ when it came to being one of his followers as cited by Grace Communion International. Therefore, Luke highlights that Jesus expected women as well as men to learn from him. Jesus saw woman as a full-fledged human being, which is indicated here as Mary sat down and listened learning theology, rather than assisting her sister within the kitchen preparing a meal for Jesus. Luke identifies Jesus regard for woman again as he after all taught Mary, when such behaviour was a violation of the established theology. Jesus thus affirmed a women’s right to be a disciple and not to be concerned solely with domestic affairs.

I have decided to compare and contrast the Gospels of Matthew and Mark. In the book of Matthew, we begin with the angel coming to Joseph and telling him of the son that Mary will bare him. The angel says to name him Jesus and tells him that he will save the people from their sins. This clearly marks Christ as the savior from the start. It can be seen that Jesus is the healer of many when he is presented with sick people, because he heals them. He heals those who are sick, mental, and possessed. He is seen as a teacher when he goes to the top of the mountain and speaks to everyone that is listening, he teaches them what is right from then on. He is seen giving healing powers to his disciples and sending them forth to heal and teach the people of his ways. He is seen as a miracle worker, when he walks on the waters of the sea and calms them and then allows Peter to walk on the water toward him. He is seen as a leader as well, in the many times that he leads his people to where they need to be. He is seen as forgiving, in the many times he forgives and tells others to forgive. He is seen as the Messiah, which was clear from the

In the Gospel of Mark, Mark discloses the life of Jesus and his embodiment of God’s Kingdom. Throughout his Gospel, Mark focuses on accurately revealing Jesus’ identity to his readers, and explaining why Jesus was destined to die on the Cross. Mark uses his role as an arranger by employing a diverse array of literary tactics to highlight the lessons of his narrative. One of the most effective of these devices is intercalation—the process of sandwiching one story between the beginning and ending of a separate story. For most people, this tactic would at first appear as impractical or senseless; however, through this process Mark is able to convey a deeper meaning in the lessons he is hoping to share through the life of Jesus, and what it infers about the nature of God’s Kingdom. One of the most notable examples of intercalation in the Gospel of Mark is seen in Mark 5:21-43: the story of the raising of Jairus’ twelve-year-old daughter and the woman who suffered from hemorrhages. Through the intercalation of these two passages, Mark is able to express that the boundaries of God’s Kingdom expand beyond social status and wealth, and that faith alone is all that is needed to be a part of His divine realm.

John Mark was the author of the book of Mark in the New Testament. John Mark was traveling companion of Paul and interpreter for Peter in Rome(Harris,2014). It is believed that his accounts in the book of Mark came from oral passing knowledge regarding Jesus from individuals in the area. This word of mouth passing of information is hard for scholars to verify. Some say that John Mark wrote his gospel after the Jewish Revolt against Rome began. Scholars come to ths belief based on the focus on discord towards believers, war and destruction which would bring about the second coming of Christ(Harris,2014). With all the clues and information found in the book of Mark,it is still not known for cetainity who wrote the Gospel. The true author is considered

The way in which both Matthew and Luke treat Mary in their birth narratives affects our understanding of the historicity of these accounts. It could be argued that both of the birth narratives present the male ideology of that time. This is clear when in Luke, Mary is first introduced as “a virgin betrothed to a man whose name was Joseph, of the house of David” This description reveals the two most important features of a woman of her time: her virginity and, the man who she belonged to. This male ideology is also presented through Matthew’s writing as he also associates the female population with the aspect of birth and nurture. However, despite both of

The gospel of Mark is a short recollection of Jesus life, it has many details but is missing pieces or additions to his life. The Gospel of mark was said to have lost pieces, and also the first account of Jesus life. Although it is not as detailed in some areas as it is in others, it tells many accounts of Jesus life on earth and what kind of a person he was, the life he lived, his struggles and his ending.

Correspondingly, some similarities throughout the four gospels of the act Anointing at Bethany was how the story outline was set up; it was during dinner, the woman comes in, the woman anointed Jesus, someone gets mad and Jesus defends her. Despite, what truly make the gospels different and each from a unique viewpoint is their differences. For example, Matthew, Mark and John’s location is at Simon the leper’s house, making Luke’s gospel the only different one, because it was at the Pharisee's house, name Simon. Also, Matthew and Mark the ointment she poured was over Jesus’ head, in contrast to Luke and John where she poured the ointment on his feet. Moreover, in Matthew’s gospel the “disciples” got mad. “But when the disciples saw it, they were indignant, saying, ‘Why this waste?” (Matt. 26:8) and Mark’s gospel “some” got mad. “But there were some who said to themselves indignantly, ‘Why was the ointment thus wasted?” (Mark 14:4) and Luke’s gospel the “Pharisees” got mad. “Now when the Pharisee who had invited him saw it, he said to himself, ‘If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.’” (Luke 7:39) and lastly, John’s gospel “Judas” got mad. “But Judas Iscariot one of his disciples (he

No one could touch this woman who suffered from internal bleeding. They might become spiritually unclean and become an outcast in society. In this woman’s desperation, her only hope was to touch the hem of Christ’s clothes. The tassels of a teacher’s cloak supposedly had great power to heal through touch (Bromley 13). Yet, this woman was not driven to Christ because of magical superstitions. She had heard of the other people he had healed and put her trust in the fact that this was God who was healing people. When she reached out, she was rewarded for her faith and

Jesus was able to teach the woman that He is the Living Water. Like Nicodemus, she was confused at first and asked how he would be able to give her water when he had nothing to draw it out of the well with. Jesus explained to her that what he would give to her would be water that whosoever drink of it, would never thirst and would spring them up to everlasting life. When she realized the Jesus is the Messiah, she was able to discern that

But, being that they saw no one other than her, they thought she had lost her mind. What they did not see was that Jesus was leading one of his soldiers home and she was talking to him.

In the first comparison that I will look review, the story of Jesus walking on water both in Matthew 14:22-33 and Mark 6:45-52. Starting with the verses in Mark, the story of Jesus walking on water, was rather anti-climactic (Martin, 2012). In both versions Jesus dismissed the disciples, to go to the other side of the sea, while he cleared the crowd out and then goes to the mountain to pray alone. The first difference between the two versions is that Mark has him standing on the shore looking out at the boat that was far out to sea. In Matthew’s version, there is no mention of Jesus watching the boat, just coming to it. The second difference is the type of trouble that the disciples are having. In Mark, there is a heavy wind that they are struggling to row against. In Matthew, there is a bit more danger, his is a heavy wind that is battering the boat while they are far from

By physically seeing Jesus, it gave her an even stronger conformation that the experiences were valid and not from her imagination. The beauty was too indescribable not to be genuine. When she was questioned, she defended herself by saying,

Mark 16: 1-8 reaches its climax in verse 7. Verse 7 contains the message of the angel to the three women to respond to faith and proclaim the resurrection of Christ given by witnessing the divine act by which the stone was rolled away (Dufour, 1974). The angel of God or the young man clothed in a white robe (v. 5) gives a commission to the three women to go and tell the disciples that Jesus Christ will go before them to Galilee. Although Peter is singled out, pointing to his denials of Christ in Mark 14: 68-71, it is important to note that the Easter message was first proclaimed to the three faithful and devoted women of the Christian entourage as pointed out in The Jerome Biblical Commentary (1968). These three faithful women are called to become the first witnesses of the resurrection of Christ and to share the good news with the apostles. Healy (2008) referred to the three women as “the apostles to the apostles” alluding to their commission.

The Gospel of Luke thoroughly illustrates the themes of mercy and compassion in his use of literary devices such as symbols, stories and parables. Luke urges how significant it is to feel and deliver the ready willingness to help anyone in need in our society. The Gospel offers a model to live out these virtues through Jesus’ actions and his parables.