Conflict Between Jesus and the Disciples in Mark

Kirk E. Miller

The following is a paper submitted to Dr. Joshua W. Jipp in partial fulfillment of the requirements for the course NT 6211, Synoptic Gospels and Johannine Literature, at Trinity Evangelical Divinity School, October, 2014.

Conflict between Jesus and the disciples is a prevalent theme in Mark’s gospel. But why does Mark repeatedly highlight this conflict? What is its significance? What purpose does it serve in Mark’s message and presentation of Jesus? This paper will seek to answer these questions by tracing the theme of conflict through three narrative sections, noting its development and rhetorical significance at each stage.

Galilean Ministry (1:14-8:21)

A lack of understanding among the disciples characterizes the conflict between Jesus and the disciples during Jesus’ Galilean ministry. At their first appearance, the disciples are committed and eager to follow Jesus. Upon being called by Jesus, they abruptly leave their current situation and follow him (1:17-20; 2:14).[1] Accompanying Jesus on his ministry tour, they are exposed to Jesus as a miracle worker and teacher. They even serve as an extension of his ministry (6:12-13; cf. 3:15).

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RECOMMENDED: Four Common But Misleading Themes in Ferguson-Like Times by Thabiti Anyabwile

Kirk E. Miller

As I read Voddie Baucham’s “Thoughts on Ferguson” I was bothered, not because of what he said, but because of what he left out. I was concerned because this is just the sort of ammunition, from an African American pastor mind you, that some people need to disregard what is really at the heart of the issue in Ferguson. As BJ Thompson tweeted,

That’s why I glad to hear about Thabiti Anyabwile’s (indirect) ‘response’ in “Four Common But Misleading Themes in Ferguson-Like Times.” I recommend you read it.

RECOMMENDED: Ferguson, Empathy, & Hope by Jefferson Bethke

Kirk E. Miller

Wise words from Jefferson Bethke on the Ferguson situation.

Here are some tweets for context and more wise comments.

Unfortunately, Bethke started getting attacked for that tweet.

For example… (below) Yet Bethke responds with insight into the situation that I wish more within evangelicalism had.

He concludes,

RECOMMENDED: A Decision in Ferguson: How Should Evangelicals Respond? by Ed Stetzer

Kirk E. Miller

Read this article by Ed Stetzer: A Decision in Ferguson: How Should Evangelicals Respond?

Here are some of my thoughts (originally shared via Twitter) that I’d like to share with you.

A Tabular Comparison of the Westminster Confession of Faith (1646) and the Second London Baptist Confession of Faith (1689)

Kirk E. Miller

I found this tabular comparison between the Westminster Confession of Faith (1646) and the Second London Baptist Confession of Faith (1689) by James N. Anderson and thought I’d share it in case anyone else might find it useful.

For those of you who don’t know, in the 17th century, English Baptists constructed an original confession now called the First London Baptist Confession of Faith (1644). It is Reformed in terms of soteriology (the doctrine of salvation). In other words, it’s ‘Calvinistic’ in the typical sense of how that word is often used today.

However, the authors of this second confession basically reduplicated the Westminster Confession in an attempt to align themselves much more closely to Reformed (specifically Covenant) Theology. In other words, they not only sought to align themselves with Reformed soteriology, but also, to some degree, with Reformed theology more broadly.[1]

Nonetheless, being Baptists, they obviously didn’t reduplicate everything in the Westminster Confession.[2] So, we find differences.

This chart makes it very easy to examine those differences.

Notes

[1] For this reason, New Covenant Theology adheres to the First London Confession but rejects the Second.

[2] Note: baptist distinctives are incompatible with full-on, traditional, Reformed covenant theology by definition of holding to baptist ecclesiology (doctrine of the church).