Guide Ancient Christian Commentary on Scripture, New Testament II: Mark (Vol 2)

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Many thanks to Thomas Oden and the other editors for this unparalleled work which will be the standard for generations. It is most beneficial for us to learn how the ancient Christians, especially the saints of the church who proved through their lives their devotion to God and his Word, interpreted Scripture.

Let us heed the witness of those who have gone before us in the faith. The Ancient Christian Commentary on Scripture holds the promise of occupying a significant place in the study of early Christianity with its focus upon sacred Scripture in the writings of the church fathers. Christians of all traditions stand to benefit from this project, especially clergy and those who study the Bible. Moreover, it will allow us to see how our traditions are rooted in the scriptural interpretations of the church fathers while at the same time seeing how we have developed new perspectives.

May the Ancient Christian Commentary on Scripture not only stand alongside Ancient Christian Writers and the Fathers of the Church , but complement and surpass them. We are not the first generation of preachers to wrestle with the challenges of communicating the gospel. The Ancient Christian Commentary on Scripture puts us in conversation with our colleagues from the past, that great cloud of witnesses who preceded us in this vocation.

This commentary enables us to receive their deep spiritual insights, their encouragement, and guidance for present-day interpretation and preaching of the Word. What a wonderful addition to any pastor's library! This commentary should help them begin to see themselves as participants in that redeemed community.

The Ancient Christian Commentary Series is a marvelous tool for the recovery of biblical wisdom in today's church. Not just another scholarly project, the ACCS is a major source for the renewal of preaching, theology and Christian devotion. Thomas Oden serving as general editor. How is it that so many of us who are dedicated to serve the Lord receive seminary educations which omitted familiarity with such incredible students of the Scriptures as St.

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John Chrysostom, St. Anathasius the Great and St. John of Damascus?

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I am greatly anticipating the publication of this commentary. This commentary is a fresh breeze blowing in our empty, postmodern world. To allow the fathers to speak to us again, in our contemporary situation,. Preachers, teachers and Bible students of every sort will want to drink deeply from the Ancient Christian Commentary on Scripture. For the ongoing ecumenical conversation, and the accurate appreciation of early Christian thought, and the current hermeneutical debate as well, the Ancient Christian Commentary will prove itself to be a really indispensable resource.

They do an excellent job in helping pastors become more aware of the history of exegesis for the benefit of their congregations. Every pastor should have access to a set of each. This is an excellent sermon-preparation resource for pastors. Thomas C.

Ancient Christian Commentary on Scripture New Testament

Oden — , was a pioneering theologian and served as the architect and general editor for the Ancient Christian Commentary on Scripture, the first full-scale early Christian commentary on Scripture in the last five hundred years. He was also the general editor of the Ancient Christian Doctrine series and the Ancient Christian devotionals, as well as a consulting editor for the Encyclopedia of Ancient Christianity. IVP Academic. Special Offers. IVP Book Club. Ancient Christian Commentary on Scripture. Bruce M. Don S. Avery Dulles, S. Eugene H.

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Wayne House, professor of biblical and systematic theology, Michigan Theological Seminary. William H. Willimon, dean of the chapel and professor of Christian ministry, Duke University. Peter E. David F. Most of the variants are ones that are probably intentional, because the text reads easier with the words taken out than with the word left in.

The change in v. The Hebrew word for bread did not only refer to what we think of as bread, but it included anything made with grains. The type of grain used depended on the location the grain was grown, since different areas produced different kinds of grain.

(PDF) The Gospels in Early Christian Literature | Murray Smith -

In addition to leavened and unleavened bread, the word also referred to porridges and other cereals. Bread was important in the Old Testament. It was a central part of every meal, and most families baked their own bread. Since it was a main part of every meal, the phrase "to eat bread" came to mean that people were going to share a meal together.

Bread was always seen as a gift from God. During the 40 years that the Israelites wandered the desert, God provided them with manna, a bread-like substance. There are some idoms that use the word bread, showing that bread was not insignificant in the OT. Within the New Testament, specifically in John chapter 6, Jesus is referred to as the "bread of life" cf.

John , 33, 35, 48, Since Jesus is the bread, there is no one who will go hungry. There is enough bread for both the Jews and the Gentiles alike. However, here are at least three events recorded in Mark where the disciples do not think there is a sufficient amount of bread cf. Mark ; , As in the Old Testament, bread was a main part of people's diet during the New Testament times.

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  6. Seven is a very significant word in the Bible. It is often used to show perfection or completion. Greek " hepta " The number seven is in the Bible times in the Bible. They have been with me for three days and now have nothing left to eat. Some of them live a long distance from here. There is not any place to get bread while we are in the desert. And taking the seven loaves, he gave thanks to God and began to break the loaves and give the pieces to the disciples.

    The disciples then distributed the bread to the people. Jesus thanked God for the fish, and had the disciples hand the fish out to the people. And the disciples picked up the leftover pieces, enough to fill seven big baskets.

    Then Jesus sent them home. They wanted Jesus to show them a sign from heaven, as a test of his authority. Truly, I tell you, this generation will not be given a sign! All the bread they had was one loaf that was already in the boat. Do you not see? Do you not understand? Are your hearts closed off? You have ears, can you not hear? Do you not remember v. How many basketfuls of leftovers did you pick up?

    Then the man looked hard and realized that he could see people clearly. Who do you say I am? But Peter took him aside and began to rebuke him. You are not thinking of things of God, but you are only looking at things from a human point of view. Augustine wrote a sermon based on Mark and following. He expounded on receiving the bread that Jesus offers. He also talks about the significance of the numbers. The seven loaves of bread relate to the workings of the Holy Spirit, which is made of seven parts. The four thousand people correspond with the four Gospels by which the Church was established.

    Augustine makes a final comparison between the seven baskets of leftover pieces of bread and the perfection of the Church. From these comparisons, Augustine develops his sermon. When Jerome wrote on this passage, he talked about faith. He commented on the amount of bread left over after the feeding of the four thousand seven baskets as opposed to the amount left over after the feeding of the five thousand twelve baskets. Jerome says that the Gentiles had greater faith than the Jews did. I wish that we, too, might eat more of the hearty bread of holy writ, so that there would be less left over for us to learn.

    Matthew Henry comments on Mark that the crowd was most likely people that were low in status, but Jesus still humbled himself and did not care about his own reputation. Jesus encouraged even the lowest, most insignificant person to come to him for life and grace. Jesus Christ did not look at people with disdain, as the Pharisees did. But Jesus humbly looked at people with tenderness and compassion, which shows us that we should honor people as Jesus did.

    Jesus knows where people are coming from. John Wesley sees the section on the feeding of the four thousand as something that should encourage us to eat the food Jesus offers. Jesus, the true bread that comes down from heaven, is the bread that we need.

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    We should continually be praying to the Lord to give us this bread. We are never lacking a need for Jesus, the true bread. The theme of Mark is salvation. This salvation is not reserved for Jews only, but it is extended to Gentiles. Jesus does not limit salvation. Salvation is a common theme throughout the entire Bible. This passage contributes an understanding salvation that shows it is offered to everyone, and that Jesus gives us salvation without us having to pay for it.

    Within the New Testament, this passage gives us a glimpse of salvation that Jesus offers to people before they ask. Jesus has compassion on people who have needs.

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    We do not have to tell Jesus that we are needy, since he knows it already. Jesus extends us grace before we even ask. In Mark Jesus sees the people are weak and hungry, and he extends help to them.