From Newsgroup: alt.bible
On Mon, 27 Apr 2026 07:08:50 -0500, Christ Rose
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usenet@christrose.news> wrote:
The Gospel Is The Power Of God unto salvation
"For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." (Romans 1:16 ESV)
The Gospel is not merely a set of facts for the mind; it is the "power of God." A man may know the facts of a medicine, but he needs the power of that medicine applied to his body to be healed. So, the believer needs the power of the Gospel constantly applied to his soul for his ongoing salvation and growth.
The Gospel Is For Those Who Are Already Saints
"So I am eager to preach the gospel to you also who are in Rome." (Romans 1:15 ESV)
Paul was writing to people who were already "loved by God" and "called to be saints" (Romans 1:7). He did not say he was coming to teach them something "deeper" than the Gospel because they already knew it. He was eager to "preach the gospel" to those who were already Christians. The Gospel is the message for the church, not just for the world.
The Gospel Is The Exclusive Focus Of The Ministry
"For I decided to know nothing among you except Jesus Christ and him crucified." (1 Corinthians 2:2 ESV)
When Paul went to the church at Corinth, he did not offer them variety or new philosophies. He "decided to know nothing" except the Gospel. If the Gospel were only for the initial moment of conversion, Paul would have been a poor teacher. Instead, he knew that the Cross is the center of everything the believer needs.
The cross is a pagan icon. That is the last thing the church wanted at
that time.
The Gospel Is The Foundation Upon Which We Stand
"Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to youuunless you believed in vain." (1 Corinthians 15:1-2 ESV)
Paul here is "reminding" people of what they already received. He says it is the message "in which you stand." We do not move past the Gospel; we stand upon it. It is the means by which we "are being saved" daily. To stop preaching the Gospel to someone because they have heard it is to remove the very ground they stand on.
The Gospel Is A Universal Command To All Creation
Don't you know what the word "gospel" means?
"And he said to them, 'Go into all the world and proclaim the gospel to the whole creation.'" (Mark 16:15 ESV)
The command of Christ is to proclaim the Gospel to "the whole creation." This command has no expiration date for the listener. It is the bread of life that must be offered to every soul, regardless of whether they have tasted it before.
Proposition: The Bible teaches that the Gospel is the power of God for the believer's daily standing and salvation, and therefore it must be preached continually to all people, including those who have already heard and believed it.
OK, here is summary my introduction to Mark:
"MARK, GOOD NEWS ACCORDING TO
The divinely inspired record of the ministry of Jesus Christ written
by John Mark. This account of othe good news about Jesus Christo
begins with the work of ChristAs forerunner, John the Baptizer, and
concludes with a report of the circumstances surrounding JesusA
resurrection. Hence, it covers the time from the spring of 29 to the
spring of 33aC.E.uMr 1:1.
This Gospel, the shortest of all four, is a rapid-moving and
descriptive record of the ministry of Jesus Christ as the
miracle-working Son of God. Frequent is the use of oimmediatelyo or
oat once.o (Mr 1:10, 12, 18, 21,a29) The account is almost evenly
divided between conversation and action.
Source of Information. Ancient tradition indicates that Peter provided
the basic information for MarkAs Gospel, and this would agree with the
fact that Mark was associated with Peter in Babylon. (1Pe 5:13)
According to Origen, Mark composed his Gospel oin accordance with
PeterAs instructions.o (The Ecclesiastical History, Eusebius, VI, XXV,
3-7) In his work, oAgainst Marciono (IV, V), Tertullian says that the
Gospel of Mark omay be affirmed to be PeterAs, whose interpreter Mark
was.o (The Ante-Nicene Fathers, Vol.aIII, p.a350) Eusebius gives the
statement of oJohn the presbytero as quoted by Papias (c.a140aC.E.):
oAnd the Presbyter used to say this, aMark became PeterAs interpreter
and wrote accurately all that he remembered, not, indeed, in order, of
the things said or done by the Lord. .a.a. Mark did nothing wrong in
thus writing down single points as he remembered them. For to one
thing he gave attention, to leave out nothing of what he had heard and
to make no false statements in them.AouThe Ecclesiastical History,
III, XXXIX, 12-16.
John Mark evidently also had other sources of information. Since
JesusA early disciples met in the home of his mother (Ac 12:12), Mark
must have been acquainted with persons other than Peter who had known
Jesus Christ well, individuals who had seen him doing his work and had
heard him preach and teach. Probably being the ocertain young mano
whom those arresting Christ tried to seize but who ogot away naked,o
Mark himself was apparently not totally without personal contact with
Jesus.uMr 14:51,a52.
Evidently Written With Non-Jews in Mind. While the good news according
to Mark would interest and benefit Jewish readers, apparently it was
not written specifically for them. It seems to have been composed
primarily for non-Jewish readers, especially the Romans. Its
conciseness and abrupt character have been viewed as particularly
suitable for the intellect of Roman readers. Latin terms are sometimes transliterated into Greek, as when the Greek word prai+to|ri+on is
used for the Latin term praetorium. (Mr 15:16, Int) Also, the Greek
word ken+ty+ri|on is employed for the Latin word centurio, an officer
in command of a hundred soldiers.uMr 15:39, Int.
The account contains explanations that would not have been necessary
for Jewish readers. It indicates that the Jordan was a river and shows
that the temple could be seen from the Mount of Olives. (Mr 1:5; 13:3)
It mentions that the Pharisees practiced ofastingo and that the
Sadducees osay there is no resurrection.o (2:18; 12:18) This Gospel
also explains that the Passover victim was sacrificed on othe first
day of unfermented cakeso and that oPreparationo was othe day before
the sabbath.ou14:12; 15:42.
Whereas it would not normally have been necessary to explain Semitic
terms for Jewish readers in general, MarkAs Gospel provides many of
such explanations. Interpretations are given for oBoanergeso (oSons of Thundero), oTal|i+tha cu|mio (oMaiden, I say to you, Get up!o),
ocorbano (oa gift dedicated to Godo), and oE|li, E|li, la|ma
sa+bach+tha|ni?o (oMy God, my God, why have you forsaken me?o).uMr
3:17; 5:41; 7:11; 15:34.
Time and Place of Composition. According to ancient tradition, MarkAs
Gospel was first made public in Rome, this being the testimony of such
early writers as Clement, Eusebius, and Jerome. Mark was in Rome
during PaulAs first imprisonment there. (Col 4:10; Phm 1, 23,a24)
Thereafter he was with Peter in Babylon. (1Pe 5:13) Then, during
PaulAs second imprisonment in Rome, Paul asked that Timothy come soon
and bring Mark with him. (2Ti 4:11) Probably Mark did then return to
Rome. Since no mention is made of JerusalemAs destruction in
fulfillment of JesusA prophecy, Mark must have compiled his account
before that event in 70aC.E. His presence in Rome at least once, and
likely twice, during the years 60-65aC.E. suggests that Mark may have
completed his Gospel there sometime during those years.
Some Unique Features of MarkAs Account. Though largely covering
material similar to that of Matthew and Luke, Mark also provides
supplementary details. Some of these illuminate how Jesus felt about
certain things. He was agrieved at the insensibility of the heartsA of
persons who objected to his healing a manAs withered hand on the
Sabbath. (Mr 3:5) When Jesus received a poor reception from people in
his home territory, ohe wondered at their lack of faith.o (6:6) And he
ofelt loveo for the rich young man who asked about the requirements
for gaining everlasting life.u10:21.
Also unique with MarkAs account are certain points regarding the end
of JesusA earthly life. He reports that at JesusA trial the false
witnesses were not in agreement. (Mr 14:59) The passerby impressed
into service to carry JesusA torture stake was Simon of Cyrene, othe
father of Alexander and Rufus.o (15:21) And Mark relates that Pilate
made sure that Jesus was dead before granting permission for Joseph of Arimathea to take the body for burial.u15:43-45.
One of the four illustrations of Jesus found in MarkAs Gospel is
unique. (Mr 4:26-29) The account mentions at least 19 miracles
performed by Jesus Christ. Two of these (the healing of a deaf man who
also had a speech impediment and the cure of a certain blind man) are
contained only in MarkAs Gospel.uMr 7:31-37; 8:22-26.
References to the Hebrew Scriptures. Although Mark appears to have
written primarily for the Romans, this record does contain references
to and quotations from the Hebrew Scriptures. The work of John the
Baptizer is shown to have been a fulfillment of Isaiah 40:3 and
Malachi 3:1. (Mr 1:2-4) Also to be found in the account are instances
of JesusA applying, quoting from, or alluding to the Hebrew
Scriptures. These include: Giving God mere lip service (Mr 7:6,a7; Isa
29:13); honoring parents (Mr 7:10; Ex 20:12; 21:17); the creation of
man and woman and the institution of marriage (Mr 10:6-9; Ge 1:27;
2:24); various commandments (Mr 10:19; Ex 20:12-16; Le 19:13); JesusA
comments regarding the temple (Mr 11:17; Isa 56:7; Jer 7:11); his
statement about being rejected (Mr 12:10, 11; Ps 118:22,a23);
JehovahAs words to Moses at the burning thornbush (Mr 12:26; Ex
3:2,a6); the two great commandments on love (Mr 12:29-31; De 6:4,a5;
Le 19:18); the prophetic words of Jehovah to DavidAs Lord on the
subjugation of foes (Mr 12:36; Ps 110:1); the scattering of JesusA
disciples (Mr 14:27; Zec 13:7); JesusA statement on being forsaken by
God (Mr 15:34; Ps 22:1); his instructions to a healed leper (Mr 1:44;
Le 14:10,a11); and his prophetic statement regarding the disgusting
thing causing desolation (Mr 13:14; Da 9:27).
The references to the Hebrew Scriptures in MarkAs account amply
illustrate that Jesus Christ had confidence in them and used those
Scriptures in his ministry. The Gospel also provides a basis for
becoming better acquainted with the Son of man, who ocame, not to be
ministered to, but to minister and to give his soul a ransom in
exchange for many.ouMr 10:45.
Long and Short Conclusions. Some have thought that Mark 16:8, which
ends with the words oand they told nobody anything, for they were in
fear,o is too abrupt to have been the original ending of this Gospel.
However, that need not be concluded in view of MarkAs general style.
Also, the fourth-century scholars Jerome and Eusebius agree that the
authentic record closes with the words ofor they were in
fear.ouJerome, letter 120, questiona3, as published in Corpus
Scriptorum Ecclesiasticorum Latinorum, Vienna and Leipzig, 1912,
Vol.aLV, p.a481; Eusebius, oAd Marinum,o I, as published in Patrologia
Graeca, Paris, 1857, Vol.aXXII, col. 937.
There are a number of manuscripts and versions that add a long or a
short conclusion after these words. The long conclusion (consisting of
12 verses) is found in the Alexandrine Manuscript, the Codex Ephraemi
Syri rescriptus, and the Codex Bezae Cantabrigiensis. It also appears
in the Latin Vulgate, the Curetonian Syriac, and the Syriac Peshitta.
But it is omitted in the Sinaitic Manuscript, the Vatican Manuscript
No.a1209, the Sinaitic Syriac codex, and the Armenian Version. Certain
late manuscripts and versions contain the short conclusion. The Codex
Regius of the eighth century C.E. has both conclusions, giving the
shorter conclusion first. It prefixes a note to each conclusion,
saying that these passages are current in some quarters, though it
evidently recognized neither of them as authoritative.
In commenting on the long and short conclusions of the Gospel of Mark,
Bible translator Edgar J.aGoodspeed noted: oThe Short Conclusion
connects much better with Mark 16:8 than does the Long, but neither
can be considered an original part of the Gospel of Mark.ouThe
Goodspeed Parallel New Testament, 1944, p.a127.
[Box on pagea339]
HIGHLIGHTS OF MARK
MarkAs concise, fast-moving account of JesusA life, presenting Jesus
as the miracle-working Son of God
The shortest Gospel, it was the third to be written (c.a60-65aC.E.), evidently with non-Jews in mind
Jesus conducts a vigorous campaign of Kingdom preaching
Jesus is baptized and begins preaching, oThe kingdom of God has
drawn nearo (1:9-11, 14,a15)
He invites Simon, Andrew, James, and John to leave the fishing
business and be his followers (1:16-21)
After preaching in the synagogue at Capernaum, he proceeds to preach throughout the whole of Galilee (1:21, 22, 35-39)
Levi, a tax collector, responds to invitation to be JesusA follower
(2:14-17)
Jesus forms a group of 12 apostles to preach (3:13-19)
He uses many illustrations when teaching about the Kingdom of God so
that only worthy ones get the full sense of what he says (4:1-34)
Jesus encounters lack of faith while witnessing in his home
territory (6:1-6)
He steps up the preaching activity by sending out his apostles
(6:7-13)
His activity reaches into Phoenicia and the Decapolis (7:24,a31)
Jesus is transfigured in Kingdom glory (9:1-8)
Outside Jerusalem, he prophesies about athe coming of the Son of man
with great power and gloryA (13:1-37)
The miracle-working Son of God
At the synagogue in Capernaum, he frees a man from demon possession; afterward, he heals SimonAs mother-in-law and cures many others of
various afflictions (1:23-34, 40-42)
By curing a paralytic, Jesus demonstrates his power to forgive sins
(2:1-12)
Sufferers crowd in from all parts seeking relief (3:1-12)
After calming a storm on the Sea of Galilee, he expels demons from a
man and allows them to enter a herd of swine (4:35u5:17)
He heals a woman suffering from a flow of blood and resurrects
JairusA daughter (5:21-43)
After feeding 5,000 with two fishes and five loaves, Jesus walks on
the windswept Sea of Galilee (6:35-52)
He casts a demon from the daughter of a Syrophoenician woman and
cures a deaf man having a speech impediment (7:24-37)
He feeds 4,000 with seven loaves; at Bethsaida, he restores sight to
a blind man (8:1-9, 22-26)
From a speechless, deaf boy, Jesus expels a demon that had resisted
the disciples; he restores sight to a blind beggar at Jericho
(9:14-29; 10:46-52)
He curses a fig tree, which subsequently withers (11:12-14,a20)
Opposers of GodAs Son are unsuccessful
After SatanAs efforts at temptation in the wilderness, angels
minister to Jesus (1:12,a13)
When scribes of the Pharisees criticize his eating with tax
collectors and sinners, Jesus refutes them (2:15-17)
Later the Pharisees object to his disciples plucking heads of grain
on the Sabbath and JesusA healing on the Sabbath; they join the
Herodians in wanting to destroy him (2:23u3:6)
Jesus convincingly refutes the accusation that he expels demons by
means of Satan (3:20-30)
JesusA forerunner John the Baptizer is beheaded, but Jesus continues
to teach (6:14-29,a34)
Pharisees and scribes protest that his disciples disregard their
tradition about hand washing; Jesus exposes their hypocrisy and
explains the real source of uncleanness (7:1-23)
Pharisees question Jesus regarding divorce in order to test him, but
without success (10:1-12)
Chief priests, scribes, and older men challenge JesusA authority
after he cleanses the temple, but he silences them (11:15-18, 27-33)
He tells the parable of the vineyard to expose the opposition of the religious leaders to GodAs will and their intent to kill Jesus; these
seek to seize him but fear the crowd (12:1-12)
Pharisees and Herodians ask Jesus whether it is right to pay taxes
to Caesar; Sadducees pose a difficult question about the resurrection.
All fail to trap Jesus (12:13-27)
Judas betrays Jesus; disciples stumbled; Jesus is arrested and the
Sanhedrin judges him worthy of death; nevertheless, he foretells he
will asit at the right hand of power and come with the clouds of
heavenA (14:1, 2, 10, 11, 17-21, 27-65)
Pilate is pressured into condemning Jesus to death; Jesus dies on
the stake and is buried (15:1-47)"
I need to stop here because it is quite lenthy.
"LEARN FROM JESUS
Violence Is Not the Answer
Learn More"
See jw.org (4/29/2026)
zebrabible@proton.me
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