120125 / 9th day of the 9th month 5786
WORD FOR TODAY “do you allow those living in your home to have foreign gods”: Gen 35:2 Then Ya`akov said to his household and all the others with him, "Get rid of the foreign gods that you have with you, purify yourselves, and put on fresh clothes.

WISDOM FOR TODAY: Pro 19:18 Discipline your child while there is hope, but don't get so angry that you kill him!

Ask the LORD for HIS will in your life today

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Thousands of years ago, the prophet Isaiah delivered an amazing prophecy to God’s people that still gives us hope today. Isaiah 9:6–7 says: “For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this.”

These verses describe more than just an ordinary king. They point to a divine ruler—one who would be born as a child but reign for eternity. The four names listed—Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace—each reveal something unique about this promised ruler.

Jesus Christ fulfills this prophecy perfectly. Born into the world as a child, yet given from above, He came with divine wisdom, performing miracles and teaching with unmatched authority. He is the Mighty God, not just a good man but God in the flesh. He is the Everlasting Father because He cares for His people with paternal love and protection. As the Prince of Peace, He brings lasting reconciliation—peace with God and, one day, peace on earth.

Isaiah foretells that His kingdom will never end. Jesus now reigns from heaven and will return to establish His rule in full. He will sit on David’s throne and uphold His kingdom with perfect justice and righteousness forever.

This promise is not a myth. It was spoken in history, fulfilled in Jesus, and will be completed in the future. The zeal of the LORD Himself guarantees it. Jesus is not just a child born long ago; He is the eternal King who still reigns.

"There shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall lothe yourselves in your own sight for all your evils that ye have committed."

Eze20

BIBLE STUDY -- NEW TESTAMENT GOSPELS

GOSPEL OF MARK – PART 2

YESHUA’ AUTHORITY AND THE PHARISEES’ ENMITY {1:14–3:6}

Immediately after the introductory portion {1:1-13}, which describes John the Baptist’s ministry as well as Yeshua’ baptism and temptation, Mark opens the body of the work with a summary statement {verses 14-15}. In these two verses he seems to suggest that Yeshua’ public ministry, characterized by the proclamation that YHVH’s Kingdom is about to be inaugurated, was occasioned by John’s imprisonment. This is followed by the call of the first disciples {verses 16-20} and then by a complex of stories {verses 21-38}, all of which report incidents that took place in Capernaum, apparently within a 24-hour period: synagogue instruction followed by the healing of a demoniac; the healing of Peter’s mother-in-Law; numerous other healings in the evening; prayer in a lonely place. The statement that Yeshua proceeded to expand His ministry throughout the province of Galilee {verse 39} is followed by the story of a leper’s cure {verses 40-45}. Next are found a very important group of incidents {2:1–3:6}, all of them focusing on Yeshua’ conflicts with Jewish leaders: the healing and forgiveness of a paralytic; the call of Levi, whose dinner {attended by Yeshua as well as by the hated tax gatherers} occasioned some disputes, particularly on the issue of fasting; and two significant stories regarding proper behaviour on the Shabbat.

THE PEOPLE’S RESPONSE {3:7–6:6A}

Mark opens this second section as he opened the first: a summary statement {Yeshua’ healings by the lake -- 3:7-12} followed by the official appointment of 12 apostles {verses 13-19}. Then follows a section that focuses on the kinds of charges brought against Yeshua by His own family and by the scribes {verses 20-22}, leading to a response touching on Satan, on blasphemy against the Holy Spirit, and on what constitutes true membership in His family {verses 23-35}. Most of chapter 4 is devoted to Yeshua’ parables of the kingdom -- the sower, the seed growing secretly, the mustard seed -- and includes statements on the nature and purpose of his teachings {4:10-12, 21-25, 33-34}. In the evening Yeshua and His disciples set out to cross the Sea of Galilee, leading to the stilling of the storm {verses 35-41}, the healing of the Gerasene demoniac on the other side of the lake {5:1-20}, and on their return to Capernaum, the healing of a haemorrhaging woman and the raising of Jairus’s daughter {verses 21-43}. The section concludes with Yeshua’ visit to His hometown Nazareth, and the rejection He suffered there {6:1-6a}.

THE DISCIPLES’ MISUNDERSTANDING {6:6B–8:21}

The third section begins with two introductory passages: the sending out of the 12 {6:6b-13} and the story of John the Baptist’s death {verses 14-29}. When the disciples return, Yeshua determines to seek some rest, but the crowds follow them; Yeshua then teaches and feeds the 5,000 {verses 30-44} and, after crossing the lake {verses 45-52, which includes Yeshua’ walk over the water}, He performs numerous cures in and around Gennesaret {verses 53-56}. Then follows a controversy with the Pharisees regarding the hand-washing ritual {7:1-8}, and this incident leads to the Moshiach’s assertion of the authority of YHVH’s Word over human tradition {verses 9-13} and to some general instructions on true purity {verses 14-23}. The next several stories describe Yeshua’ withdrawal from Galilee, first to Tyre, where a gentile woman’s daughter is healed {verses 24-30}, then to the Decapolis, where he cures a deaf-mute {verses 31-37} and feeds a crowd of four thousand {8:1-10}. The demand of the Pharisees for a sign {verses 11-12} leads to Yeshua’ warning against the “leaven” of the Pharisees, a statement misunderstood by the disciples {verses 13-21}.

THE MOSHIACH’S MISSION AND THE DISCIPLES’ BLINDNESS {8:22–10:52}

Still away from Galilee, but now in the nearby town of Bethsaida, Yeshua heals a blind man {8:22-26}. He then leads His disciples north toward Caesarea Philippi, which sets the stage for Peter’s confession {verses 27-30}. This recognition on the part of the disciples {of whom Peter is in effect a representative} leads Yeshua to prophesy His death, but Peter’s refusal to accept the prophecy calls forth a rebuke and instruction on discipleship {verses 31-38}. The failure of the disciples to understand the necessity of the Moshiach’s death provides the background for the Transfiguration {9:1-8}, which assures Peter, John, and James that YHVH’s Kingdom will indeed come {note verse 1}; further, the Father Himself enjoins them to believe Yeshua’ prophecy {verse 7}. After some words about the resurrection and about the coming of Elijah {verses 9-13}, Mark relates the healing of a demoniac boy {verses 14-29}. Back in Galilee, a second prophecy of Yeshua’ death {verses 30-32} is followed, sadly, by a trivial discussion among the disciples as to who is the greatest {verses 33-37}. Appropriately, one finds some further instructions concerning discipleship {verses 38-50}. Mark next writes that Yeshua left Galilee for the last time and began His journey toward the south. During this journey, Yeshua delivered teachings on divorce and on the spiritual privileges of children {10:1-16}, then met the rich young ruler {verses 17-22}, an incident that leads to further words on discipleship {verses 23-31}. A third prophecy of Yeshua’ death {verses 32-34} is again followed by selfish behaviour on the part of the disciples, in this case an ambitious request from James and John {verses 35-40}. The incident produces indignation among the rest of the disciples, thus necessitating another rebuke from their master, who Himself came to serve and to die {verses 41-45}. The section ends as it began -- by reporting the cure of a blind man, Bartimaeus of Jericho in this story {verses 46-52}.

FINAL MINISTRY {11:1–13:37}

This section seems naturally to divide into three balanced subsections. The first one {11:1-26} includes three events: the Triumphal Entry, the withering of the fig tree, and the cleansing of the temple. The second subsection {11:27–12:44} is particularly important, for here is found Yeshua’ final series of controversies with the Jewish leaders. The topics covered are the source of Yeshua’ authority {11:27-33}, the parable of the wicked husbandmen {12:1-12}, the legitimacy of Caesar’s tax {verses 13-17}, the Sadducees’ denial of resurrection {verses 18-27}, the chief Commandment {verses 28-34}, and the question regarding David’s Son {verses 35-37}. This subsection ends with a warning against the scribes and with the story of the widow’s mite {verses 38-44}. The third subsection {chapter 13} is devoted completely to the Olivet discourse, with its prophecies of destruction, calamities, persecutions, deceivers, and final vindication. The discourse ends with various admonitions to keep alert.

THE PASSION NARRATIVE {14:1–15:47}

This final section, which is introduced by a report of the priests’ plot {14:1-2}, may be divided into two subsections.

The first one relates the events leading up to Yeshua’ trial {verses 3-52}. They include the anointing of Yeshua {verses 3-9}, Judas’s betrayal {verses 10-11}, the incidents connected with the Last Supper {verses 12-31}, the scene at Gethsemane {verses 32-42}, and the arrest {verses 43-52}.

The second subsection relates Yeshua’ trial before the Jews {verses 53-65}, Peter’s denials {verses 66-72}, the trial before Pilate {15:1-15}, the crucifixion {verses 16-41}, and the burial {verses 42-47}. The Gospel concludes somewhat mysteriously, but no less triumphantly, with the news that Yeshua has risen from the dead {16:1-8}. The earliest surviving Greek manuscripts, usually regarded as the most reliable, end at verse 8; the majority of manuscripts however, include an additional 12 verses that report Yeshua’ appearances to His disciples.

BIBLE STUDY -- NEW TESTAMENT GOSPELS

GOSPEL OF MARK – PART 1

Second book of the New Testament, probably written by John Mark of Jerusalem sometime between AD 60 and 68.

AUTHOR, DATE, PROVENANCE

Our most ancient testimony about who wrote the second Gospel comes from Papias {c. 60–130}, author of several expositions of Yeshua’ teachings, in which he reports various traditions from “the Elder John” {possibly to be identified with the apostle John, although this is by no means certain}. At one-point Papias states, “The Elder used to say this also: Mark became Peter’s interpreter and wrote down accurately, though not in order, all that [Peter] remembered concerning the things both said and done by Adonai.” {This quotation was preserved by the fourth-century writer Eusebius of Caesarea in his Ecclesiastical History 3.39.15.} One need not doubt the basic reliability of this statement. Mark -- almost surely to be identified with the John Mark of Acts 12:12 {see also 1 Peter 5:13} -- was a disciple of Peter, and the second Gospel owes its existence, at least in part, to the apostle’s reminiscences. It does not follow however, that one has adequately characterized Mark’s work if that is all one says. For instance, Papias’s qualification, “though not in order,” indicates that Mark did not intend to write a chronological biography. Furthermore, Papias goes on to comment {according to one interpretation of his ambiguous words} that Mark {or Peter?} adapted the material to the teaching situation and that therefore Mark is absolved from any {implied} charges of inaccuracy. It appears that from the earliest times believers appealed to the purposes and circumstances of Mark’s writing in order to account for difficulties in harmonizing the material found in the various Gospels. Other statements from believer writers in the second, third, and fourth centuries seem dependent on Papias’s testimony, but some additional data they provide may possess independent value. For example, a fairly early document {date uncertain} known as the Anti-Marcionite Prologue asserts that Mark wrote his Gospel somewhere in Italy after Peter’s death {in the mid-60s}, and this testimony is considered reliable by many scholars. Still, the possibility that Mark composed his work before Peter’s martyrdom cannot be ruled out completely. Papias says nothing specific about when the Gospel was written. A small minority of scholars, date Mark shortly after AD 70. Another minority suggest a date in the 40s or 50s on the basis of a papyrus fragment discovered in Qumran called 7Q5. {According to José O’Callaghan, the fragment, which has been dated about AD 50–68, should be identified as Mark 6:52-53.} This fragment contains only 20 letters on one side, making the Markan reconstruction very uncertain. Few scholars are convinced that the text is Mark; some think it is part of 1 Enoch or Zechariah. An impressive majority of scholars date Mark in the 60s, with conservatives usually preferring the early years of the decade. Why this preference? If the theory of Markan priority is accepted, then clearly Mark was written before Luke; and since Luke is normally dated by conservatives about AD 62, Mark can be no later than AD 60 or 61. This line of argument, though strong, is not decisive. In the first place, Luke cannot be dated with complete certainty. Second, the view that Matthew and Luke used Mark {the working assumption of most scholars} is only a hypothesis, and one that is vigorously opposed by some writers. Third, a tradition going back to the second century {see above} asserts that Mark wrote his Gospel after Peter’s death, no earlier than AD 64. Fourth, one persuasive view regarding the occasion of this Gospel assumes that the Neronian persecution {AD 64} had begun. {According to a different view of the occasion, Mark was written after the beginning of the Jewish revolt in AD 66.} Therefore, while a date in the early 60s remains possible, it does not require committal. With regard to the authorship of the second Gospel, there seems to be no compelling reason to deny Papias’s report that Mark {no doubt the John Mark of Acts 12:12} took down Peter’s reminiscences and that these became the basis of his work. Some scholars argue that the Gospel contains geographical inaccuracies {e.g., we have no evidence of a region called Dalmanutha, Mark 8:10} and that a native of Jerusalem such as Mark would have been more reliable in his information. However, the topographical problems in Mark though real, need not be interpreted as inaccuracies {present ignorance of a place named Dalmanutha is hardly conclusive proof that it did not exist}. Furthermore, in other respects {e.g., 14:54, 66} the Gospel reveals an impressive knowledge of local details. Many writers also point out bits of information that support a Petrine background, such as the healing of Peter’s mother-in-Law {1:30-31}. In short, the internal evidence, while falling short of proof, does not at all undermine the tradition preserved by Papias. A generation ago, the trustworthiness of Papias’s testimony was almost universally accepted. This situation has changed somewhat, but even those scholars who adopt a sceptical attitude toward this tradition concede that it may be true. As attention turns to the provenance of the Gospel, the task becomes more difficult. Tradition going back to the second century asserts what may be already implied by Papias -- namely, that Mark wrote his Gospel in Rome. Although some scholars have suggested other possibilities, such as Galilee and Antioch, these have not proved satisfactory. Mark did spend some time in Rome, and some characteristics in the Gospel {such as Latinisms in the Greek and the explanation of Jewish customs, as in 7:3-4}, while proving nothing, are certainly consonant with a Roman origin. Furthermore, one persuasive view of the occasion that gave rise to the Gospel assumes a background of persecution in Rome.

DISTINCTIVES

A number of characteristics of Mark set it apart from the other Gospels. For example, a word usually translated “immediately” occurs more than 40 times in Mark and only a dozen times in the rest of the New Testament. While this feature could be interpreted as a simple “mannerism,” consonant with Mark’s unpretentious, colloquial style, it certainly adds to the rapid flow of his narrative, which, dwelling more on Yeshua’ activity than on his discourses {in contrast to Matthew and Luke}, shifts from scene to scene with hardly a pause. Since the Gospel is also quite brief {Luke is nearly twice as long}, one may wonder whether the author intended for it to be read at a sitting; even if read aloud, this would take only about one and a half hours. At any rate, there can be little doubt that the work conveys a sense of urgency. Other characteristics however, prove more significant. Someone unfamiliar with the story of Yeshua who happened to read Mark for the first time would no doubt be taken aback by its rather abrupt beginning. After a brief clause that stands as a sort of title {1:1}, Mark moves on to describe in brief the ministry of John the Baptist. Then he introduces Yeshua as coming from Nazareth without telling us anything whatever of his earlier life. Furthermore, over ⅓ of the book {including the so-called Passion narrative} is devoted to Yeshua’ last week. These and other factors lend to the work a note of mystery, accentuated by the fact that at various points Mark calls attention to the fear or amazement gripping those who came in contact with Yeshua {2:12; 4:41; 5:15, 33, 42; 6:51; 9:6; and several other passages, especially the strange words of 10:32}. In addition, if one assumes that the Gospel originally ended with 16:8, Mark wished to leave his readers with the same sense of awe that the disciples experienced at Yeshua’ resurrection. But how does one account for this fear and amazement? Mark’s clear answer is that Yeshua, though truly a man, is also divine. While Mark’s Gospel exhibits the humanity of Yeshua Moshiach {1:41; 3:5; 8:12; 10:14}, his chief emphasis is on Adonai’s deity. Indeed, Mark introduces his book by referring to Yeshua as “the Son of YHVH” {a phrase omitted in some manuscripts however}, a position that is recognized both by the demons {3:11; 5:7} and by YHVH Himself {9:7}. What may well be the true climax of the Gospel occurs at 15:39, where Mark writes that a Gentile, a Roman centurion, upon hearing Yeshua’ death cry, exclaimed, “Truly this man was the Son of YHVH!”

STRUCTURE

The author organized his Gospel according to a simple plan. The first eight chapters summarize the nature of Moshiach’s public ministry by alternating stories that show his growing popularity with stories that stress the disapproval of the Jewish leaders. This first half of the book, while indicating some of the tensions created by Yeshua’ coming, gives the basic impression of success and general optimism. A significant shift then strikes the reader toward the end of chapter 8, particularly beginning with verse 31. At Caesarea Philippi, Peter has just confessed that Yeshua is the Moshiach, and now for the first time Yeshua reveals that as the Moshiach He must die. The disciples become perplexed and discouraged and their pessimism mounts as this thought is brought home to them repeatedly {9:9, 31; 10:32-34; 14:17-25}. In the end they desert their master {14:50}. Interestingly, this pessimistic note is anticipated in the earlier part of the Gospel at three points: 3:6 {Yeshua’ enemies plot His death}; 6:6 {faithlessness in Nazareth}; and 8:21 {lack of understanding in the disciples}. Some scholars suggest that Mark used these three verses to indicate the first three divisions of his book. In addition, other scholars note that two healings of blind men {8:22-26; 10:46-52} seem to provide the opening and the conclusion of a section that emphasizes the spiritual blindness of the disciples. One more structural clue is 14:1, which clearly Marks out the final section of the Gospel.

OCCASION, PURPOSE, THEOLOGY

A few scholars think that Mark may have been combating a heretical sect that stressed the miracles of Yeshua and viewed Him purely as a divine wonder-worker. Although this view has not gained acceptance as originally formulated, a number of writers do see the Gospel as a theological corrective. Ralph Martin, who links Mark very closely with Paul, suggests that the evangelist is opposing some heretical groups who have distorted Paul’s message by placing exclusive stress on the Moshiach as a heavenly figure {cf. the views that Paul himself opposes in Colossians}. Mark responds to these aberrations by emphasizing, in Martin’s words, “the paradox of Yeshua’ earthly life in which suffering and vindication form a two-beat rhythm.” Even if one decides that this reconstruction too, is rather speculative, one may nevertheless retain certain elements in it as valid. Other scholars, such as H. Kee, place emphasis on the apocalyptic background of Mark. Kee and others tie this element to the Jewish revolt of AD 66, but commitment to this particular historical connection is unnecessary to appreciate the great significance of Mark 13 {Yeshua’ apocalyptic discourse} for those original readers of the Gospel who may have been undergoing persecution. Perhaps the most satisfactory reconstruction links this Gospel to the Neronian persecution in the mid-60s. Mark for example, is the only Gospel that records that Yeshua, after being driven to the wilderness, found Himself in the company of wild animals {1:13}. This detail, according to William Lane, “was filled with special significance for those called to enter the arena where they stood helpless in the presence of wild beasts.” This interpretation, while not without difficulties, has the advantage of accounting for most of the available data.

First, it is compatible with the strong tradition that assigns the origin of Mark’s work to Rome.

Second, Mark speaks distinctly to those suffering persecution by introducing them quickly to John’s imprisonment and several other details.

Third, related to this is Mark’s emphasis on discipleship. Believers facing persecution must have been tempted to relax the standards {4:17-19}.

Fourth, given this general situation, one can hardly doubt the significance of our Adonai’s apocalyptic message in chapter 13, intended to encourage the disciples in the midst of their trials by reminding them of the glory to follow.

Finally, Mark’s clear concern for the Gentile mission fits in with the needs of pagan Rome. The suffering believers cannot afford to forget the unbelieving society in which they live. In the light of this particular responsibility, Mark assures his readers of what even the Roman centurion began to recognize -- surely Yeshua is the Son of YHVH {15:39}.

CONTENT

The development of Mark’s narrative can be presented in six major divisions within a twofold structure:

INTRODUCTION {1:1-13}

Part A: Popularity and Opposition {1:14–8:21}

A -- Yeshua’ authority and the Pharisees’ enmity {1:14–3:6}

B -- The people’s response {3:7–6:6a}

C -- The disciples’ misunderstanding {6:6b–8:21}

Part B: Darkness and Death {8:22–15:47}

D -- The Moshiach’s mission and the disciples’ blindness {8:22–10:52}

E -- Final ministry {11:1–13:37}

F -- The Passion narrative {14:1–15:47}

CONCLUSION {16:1-8}

Although one can hardly claim that this outline corresponds exactly to the author’s original plan {Mark may not have consciously worked out a detailed outline}, the sixfold division provides a useful starting point for an interpretive summary of the contents.

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Thought for Today: Monday December 01

In the Bible, YHVH calls us to work for peace and pray for peace. But He also warns us that conflicts and wars will always be part of human society until Yeshua come at the end of history to set up His Kingdom of Peace and Justice. In that day all evil will be eliminated, and perfect peace will reign upon the earth. Until that day however, the world will always be subject to “wars and rumours of wars” {Matthew 24:6} But even when wars rage, we can have peace in our hearts as we open our lives to the Moshiach. Ask YHVH to give you that peace – and pray that others will know it too.

This is the last month of my 1 year Bible reading plan. I have already read the Old Testament and Apocrypha. I will be finished the New Testament by the end of the month and year. Looking forward to it!

Just a thought!

Is this Christmas that is described in the Bible? Jeremiah 10:2-4

Thus says the Lord: “Learn not the way of the nations, nor be dismayed at the signs of the heavens because the nations are dismayed at them, for the customs of the peoples are vanity. A TREE FROM THE FOREST IS CUT DOWN AND WORKED WITH AN AXE BY THE HANDS OF A CRAFTSMAN. THEY DECORATE IT WITH SILVER AND GOLD; they fasten it with hammer and nails so that it cannot move." {Jeremiah 10:2 to 4}