Midterm Flashcards

Question

Be prepared to present Ridderbos’ understanding of the fourth Beatitude, “Blessed are those who hunger and thirst for righteousness” (p. 190-191).

Answer 1

“It is true that many writers think of such righteousness as a subjective agreement with God’s demand, and explain ‘hunger’ and ‘mourn’ as sorrow about moral imperfection.” This interpretation of the fourth Beatitude must be rejected. The righteousness here should also not be understood in the Pauline sense of forensic righteousness. Positively, the righteousness in the fourth Beatitude is connected to the poor and meek, and Christ’s kingly justice will one day save and deliver the oppressed and outcasts. This righteousness is in contradistinction to those who think they are socially superior because of their lineage. It is those who “hunger” and “thirst” for righteousness who long for God’s redemption of His people “from the power of oppression and injustice that is continued for the present.”

Answer 2

The purpose of the thematic structure of Matthew’s Gospel is to demonstrate how Jesus, the King of the Jews, became King of the universe. Matthew’s Gospel narrative shows how Jesus was initially the King of the Jews, then established His authority, was then rejected by His people, which resulted in His universal dominion.

Answer 3

The two Protestant interpretations of Matthew 16:18 are either 1) Jesus is referring to Himself as the “Rock” or 2) the “rock” is referring to Peter’s confession that Jesus is the Christ. However, the emphatic language used in Matthew 16:16-20 is drawing the reader’s attention to Peter. Also, the play on words in the Greek text points the read to Peter being the “rock” in the singular, not collectively to the disciples. An alternative interpretation of this text could read: “You are Cephas (Rock) and upon this cephas (rock) I will build my church.” Therefore, it is not wrong to assert that Peter is the “Rock” and upon his confession (“rock”), Christ will build His church. This played out in subsequent history with Peter being a leader among the disciples as the one who was chosen to preach on the Day of Pentecost (Acts 2).

Answer 4

Mark was most likely written to a Roman audience as it was a book emphasizing Jesus’ actions and teachings. Mark also explains Jewish customs and interprets Aramaic phrases. Unique to Mark, this Gospel gives special attention to Jesus’ emotions of compassion, severity, anger, sorrow, tenderness, and love, refers to Peter by name in several parallel accounts found in the other Gospels, and, even though Mark is the shortest Gospel, frequently includes more details in comparison with the other Gospels.

Answer 5

In the Gospel attributed to his name, Mark presents Jesus as the Servant of Jehovah. Jesus, as the Messiah and the Son of God, is the Servant of Jehovah that is found in the book of Isaiah. This can be seen under three separate headings: the service, suffering and success of the Servant. First, the service of the Servant (Mark 1-13). Mark 10:45, the key verse of the entire Gospel, shows to emphasize that Jesus did not come to be served, but to serve. The backdrop of this verse is Isaiah 53, especially verses four and five. Second, the suffering of the Servant (Mark 14:1-15:41). Mark’s Gospel contains more on Jesus’ passion than the other Synoptics. Third, the success of the Servant (Mark 15:42-16:8). This is seen first at Jesus’ burial with Joseph of Arimathea, the improbable disciple. Also, it is seen in Jesus’ resurrection, ascension, and continuing mission throughout this world.

Answer 6

A Markan sandwich is when Mark begins an account, then inserts another account, then resumes the first account. The middle account that ties the beginning and ending account together is called the “toothpick.” An example of a Markan sandwich is Mark 2:1-10 with the healing of the paralytic. A. Healing of Paralytic (2:1-5a). B. Authority to Forgive Sin (2:5b-10a). C. Healing of the Paralytic (2:10b-12). Toothpick: “he says to the paralytic” (2:5b) and “he says to the paralytic” (2:10b).

Answer 7

I do not believe the long ending of Mark is original and much of my argument is derived from a lecture given by Dr. Michael Kruger. First, there must be a clear distinction that this debate is not over the doctrine of inerrancy. Inerrancy deals with whether what the authors of Scripture said is true. This debate is about whether Mark said Mark 16:9-20 or not. Therefore, stating the long ending is not attributed to Mark should in no way diminish our confidence in the reliability of Scripture. Second, God did not inspire the copyists of the manuscripts, only the authors themselves. This would account for the plethora of scribal variations and, in this case, the added ending in Mark. Looking at the external evidence for the long ending, it is true that 95% of manuscripts include the long ending; however, a vast majority of these manuscripts are from the 10th century or later. Additionally, the quality of the manuscripts should be considered alongside the sheer number of manuscripts. When weighing the quality of the manuscript, date plays a huge factor. The earliest manuscripts do not have the long ending. In fact, the earliest manuscripts that contain the ending of Mark are from the 4th century and do not have the long ending (Codex Vaticanus and Codex Sinaiticus). Furthermore, the traditional long ending is not the only alternative ending to Mark. As stated in the ESV footnotes, there are several versions of the long ending that point to the scribal uncertainty of where and how Mark ended his Gospel. Moreover, many of the Medieval manuscripts have margin notes documenting the scribal doubt that the long ending is original to Mark. All this evidence is backed up by the early Patristic fathers. For instance, Eusebius in the 4th century stated Mark ended with the words “they were afraid” (Mark 16:8). Also, Jerome in the 5th century said almost all the Greek codices did not include the long ending. For myself, this evidence is insurmountable. The long ending was certainly an early addition, possibly as early as 125 A.D. (allusions to Mark 16:20 by Justin Martyr and Irenaeus), but it is not original to Mark. Therefore, I will not preach on these verses because I do not believe they are inspired by the Holy Spirit.

Midterm Flashcards

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