Macarthur's Prayer For His Son

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Macarthur's Prayer For His Son

A standard tool, the MacArthur Study Bible is perfect for in-depth study. Dr. John MacArthur has gathered his pastoral and professional work over 35 years to create the most comprehensive study Bible available. No other study Bible does a better job of explaining the history, revealing the meaning of the text and making it useful in your life.

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A standard tool, the MacArthur Study Bible is perfect for in-depth study. Dr. John MacArthur has combined his teaching and learning experience for over 35 years to create a clear…

The boat in which the words are mentioned later was a close friend of the Apostle Peter and a recurring character in the book of Acts, where he is called “John, called Mark” (Acts 12:12, NW.) 25; 15:37, 39). It was in John’s mother’s house in Jerusalem, where Peter went when he was released from prison (Acts 12:12). John Mark was the cousin of Barnabas (Colossians 4:10), who accompanied Paul and Barnabas on Paul’s first missionary journey (Acts 12:25; 13:5). But he left them on the way to Pergo and returned to Jerusalem (Acts 13:13). When Barnabas wanted Paul to accompany John Mark on his second missionary journey, Paul refused. The conflict that existed between Paul and Barnabas caused their separation (Acts 15:38-40) But apparently John Mark’s stupidity was replaced by strength and great maturity, and in time he proved himself to the Apostle Paul. When Paul wrote to the Colossians, he taught them that if John Mark comes, welcome him (Colossians 4:10). Paul also mentions Mark as a fellow worker (Phm 24). Then, Paul told Timothy: “Take Mark, because he helps me in the work of the ministry.” (2Ti ​​4:11) Therefore, Paul said: “The restoration of John Mark to a profitable ministry may be, in part, due to the ministry of Peter.” The close relationship between Peter and Mark is evident in his description as “my son Mark” (1Pe 5:13). Of course, Peter would also fail, and without a doubt his influence on this young man was useful in helping him get out of the instability of his childhood and have the strength and maturity that he would need in the work given to him by God. . she called him.

Like books, the Gospels do not have the names of their authors. The early church fathers, however, agreed that Mark wrote this second message. Papias, bishop of Hieropolis, writes about

.140, it was said: Then the overseer [Apostle John] said: Mark, being Peter’s translator, wrote exactly everything he remembered. However, they did not accurately describe the words or actions of Christ. because he did not listen to Jehovah, he did not go with him. But after that, as I said, he went with Peter, who listened to his advice about the needs [of his listeners], but did not think to read the words of the Lord regularly. So Mark did not make a mistake in writing some things when he remembered them. Because he was very careful not to allow anything he heard, and not to add falsehoods to the news. [

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. 150, called the Gospel of Mark “the memoirs of Peter”, and said that Mark committed himself to writing his gospel while in Italy. This is in line with the same words of the ancient tradition, which considered this gospel written in Rome, for the benefit of the Roman Christians. Irenaeus, writing about

. 185, he called Mark “Peter’s student and interpreter”, and wrote that the second Gospel included what Peter preached about Christ. The testimony of the church fathers differs as to whether this message was written before or after Peter’s death (c.

. 70 is needed by Jesus’ comments in 13:2. Luke’s Gospel is clearly written before Acts 1:1-3. The date of the writing of Acts can be established approximately

. 63, because the story ends there (see Introduction to Acts: Author and Date). So it is possible, although not certain, that Mark was written early, perhaps sometime in the 50s.

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Since Matthew wrote to a Jewish audience, it seems likely that Mark was targeting Roman believers, especially Gentiles. When he used Aramaic words, Mark translated them for his disciples (3:17; 5:41; 7:11, 34; 10:46; 14:36; 15:22, 34). On the other hand, in some places they used Latin words instead of their Greek words (5:9; 6:27; 12:15, 42; 15:16, 39). He also calculated the time according to the Roman system (6:48; 13:35) and carefully explained the customs of the Jews (7:3, 4; 14:12; 15:42). Mark left out the Jewish stories, such as the genealogies of Matthew and Luke. This message mentions very little of the OT, and includes little things that may be of interest to Jewish readers – thus.

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Condemning the Pharisees and the Sadducees (the Sadducees are mentioned only once, in 12:18). When he mentions Simon of Cyrene (15:21), Mark explains that he was the father of Rufus, a well-known member of the Roman church (Romans 16:13). All of this is consistent with the traditional view that Mark originally wrote to the Gentiles in Rome.

The box shows Jesus as the suffering Servant of the Lord (10:45). His emphasis is on the actions of Jesus and not His teaching, he emphasizes service and dedication. Mark left out long speeches in other books of the Gospel, often explaining short passages to give the meaning of Jesus’ teaching. Mark also omits any story about the genealogy and birth of Jesus, since the public ministry of Jesus began, and his baptism by John in the desert. 1:41; 3:5; 6:34; 8:12; 9:36), his lack of people (4:38; 11:12; 13:32), and other small points that emphasize the human side of the Son. of God (for example, 7:33, 34; 8:12; 9:36; 10:13-16).

Three important questions confront the interpreter of Mark: 1) What is the relationship between Mark and Luke and Matthew? (

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Even a quick reading of Matthew, Mark and Luke reveals surprising similarities (cf. 2:3-12; Matt 9:2-8; Luke 5:18-26) and surprising differences, because each of them focuses on life, service . , is the teaching of Jesus. The question of how to explain these similarities and differences is known as the “Synoptic Problem” (

Means “to see”). The most widely accepted theory to explain literary practice is called the “Dual Source” theory. According to this theory, Mark is the first gospel written, and Matthew and Luke used Mark to write the gospel. Proponents of this theory consider a rare, second source, called Q (from the German word

“sources”), and argues that this is said to be the source of stories in Matthew and Luke that are not found in the book of Mark. They are giving several testimonies to support their case.” First, most of Mark is compatible with Matthew and Luke. Since it is much shorter than Matthew and Luke, the latter must be an addition to Mark. Second, the three Gospels follow immediately, but

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