The ‘coming’ of Jesus in Mark 13 video discussion

With the turn of the lectionary year, this Sunday we are in the first Sunday of Advent in Year B, and our gospel reading of Mark 13.24–37 plunges us straight into the questions around the anticipation of Jesus’ return at The End.

Our passage comprises the two closing sections of Mark 13, which is parallel to the first part of Matt 24 and is known as either the Olivet Discourse (since it is set on the Mount of Olives) or the Little Apocalypse, because there are connections in structure and language with parts of the Book of Revelation.

But is it all about the end of the world? And how does it affect our understanding of what it means to be a follower of Jesus? Com and join Ian and James as discuss the meaning of this passage, its implications, and how we should preach on it.

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4 thoughts on “The ‘coming’ of Jesus in Mark 13 video discussion”

  1. Clearing the desks.
    This passage presupposes:
    1 the why qestion.
    1.1 Why the irreducible necessity for the immensity of the incarnation. Why the incarnation?
    1.2 Why is this Good News?that 1.3 Why is there no Good News apart from, without, the incarnation?

    2. The enormity of the Trinity.
    2.1 Why is this Good News?

  2. This is a note on the issue of parousia being translated ‘coming’. The STEP bible has the Vulgate, which in Matthew 24 has adventus as the translation. From that we get ‘Advent’, of course. Interestingly, it is als translated as adventus in 1 Cor 15:23, 2 Cor 7:6,7, Phil 1:26, 1 Thess, 2 Thess, James, 2 Peter and 1 John, but interestingly as praesentia in 1 Cor 16:17 and 2 Cor 10:10, when the context does not admit any suggestion of motion.

    Wycliffe translated from the Vulgate. His translation of Matt 24:3 is this:

    And whanne he satte on the hille of Olyuete, hise disciplis camen to hym priueli, and seiden, Seie vs, whanne these thingis schulen be, and what token of thi comyng, and of the ending of the world.

    (the Vulgate ends the verse with consummationis saeculi)

    Tyndale follows Wycliffe, which gives the KJV, on which much modern eschatology is hung.

    It might be an interesting research project for someone to look at how the Vulgate/Wycliffe influenced translations from the Greek in the early days.

    (Geoff, my desk certainly needs tidying up, if not clearing!)


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