The idea of “The Factual Data” sheet comes from reading that Warren W. Wiersbe’s homiletic teacher, Lloyd Perry, used a generic “Factual Data” sheet for sermon preparation. I have adapted “The Factual Data” sheet to the different genres (Narratives, Hebrew Poetry, Prophetic books, the Epistles, and the Gospels) of Scripture instead of a one-size-fits-all approach.
1. STUDY THE CONTEXT (Macro Hermeneutics)
A. Context of the Gospels
Wayne Slusser calls the Gospels a sub-genre category of narrative, which he identifies as theological narrative biographies. The rationale behind the Gospels classified as a sub-genre, that is, theological narrative biographies, is to capture the different aspects unique to the Gospel accounts. The term theological represents the applicational aspect of the narrative for the reader; the Gospels were written and geared to awaken and subsequently strengthen faith. The term narrative describes how the Gospel is structured. The term biography represents the life of the central figure of life of the central figure of the story, that is, Jesus Christ.1
What is the theme or theological message of the book?
Jesus is the “Son of God” is immediately announced as the theme in Mark 1:1. Near the end of the Gospel, the Roman centurion, perhaps forms an inclusio with Mark 1:1 in his pronouncement at Jesus’ death in 15:39: “Truly, this man was the Son of God.” At Jesus’ baptism (1:11), God his Father pronounced, “This is my beloved Son, in whom I am well pleased.” His Father made a similar pronouncement at His Son’s transfiguration in 9:7: “This is my beloved Son: hear him.” Even the demons recognized the deity of Christ in 3:11: “You are the Son of God” and 5:7: “What have I to do with you, Jesus, you Son of the most high God?”
Grant R. Osborne compares Jesus to a “learning disability” instructor. The disciples are ‘learning disability’ children, and Jesus portrays all the characteristics of such a teacher---patience, love, repetition, and a realism that refuses to allow the disciples to rationalize their failure.”2
Mark presents Christ as the Son of God who very patiently makes disciples. Mark is narrative and this genre supports Mark’s theme. Mark’s threefold development of his theme is mapped out through the plot. The plot has a storyline, that is, Jesus Christ.
B. Context of the book
The beginning, middle, and end are seen in the three geographical settings.
The beginning of the plot begins in the region of Galilee (1:1-8:21). In 2:13-17, the theme is supported when Jesus is portrayed as God, who forgives sin.
The middle of the plot records Jesus on the way to Jerusalem (8:22-10:52). In the middle of the plot, the theme is evident when Christ presents the three predictions of His death, which again accentuates the Old Testament Messiah who was to die (Daniel 9:26).
The plot climaxes in Jerusalem itself (11:1-16:8), where He dies, resurrects from the dead and fulfills Old Testament Scripture regarding the coming Messiah/Son of God.
This plot also includes Jesus disciplining His disciples as He takes them on a journey from the north in Galilee to the south in Jerusalem, not only geographically but spiritually. Here is how Mark's three-fold outline follows the geographical settings and develops the two-fold theme.
1. How is the theme developed?
(Here is how Mark's three-fold outline follows the geographical settings and develops the two-fold theme).
In Galilee, Jesus the Son of God Makes Disciples with the Multitudes (1:14-8:21)
On the way to Jerusalem, Jesus the Son of God Makes Disciples with His Disciples (8:22-10:52)
In Jerusalem, Jesus the Son of God Makes Disciples in the World (11-16)
2. Who wrote the book?
Papias (70-150), bishop of Hierapolis, for example, writes: And the elder [i.e., the elder John] said this: “Mark became an interpreter of Peter; as many things as he remembered he wrote down accurately (though certainly not in order) the things said or done by the Lord. For he neither heard the Lord nor followed him, but he came later—as he said with reference to Peter who taught whenever the need arose, but he did not [teach] according to the arrangement of the oracles of the Lord, with the result that Mark did not err when he thus wrote certain things as he recalled them. For he planned out one goal ahead of time, namely, to leave out nothing which he heard and not to falsify any [of the words of Peter.”3
3. When did he write the book?
Irenaeus (140-203), bishop of Lyons in Gaul, in Against Heresies around A.D. 185, wrote that Mark wrote after the death of Peter (around A.D. 64). Clement of Alexandria (A.D. 195) contended that Mark wrote before Peter’s death in Hypotyposes. Daniel Wallace states that his two-source hypothesis affects authorship, date, and purpose of the first three gospels. In particular, these areas are impacted once a fairly firm date for Acts can be established
1. If Acts was written toward the end of Paul’s first Roman imprisonment (c. 61-2 CE).
2. Then Luke must have preceded (C.61-62).
3. Mark must have preceded Luke (mid to late 50s seems most probable).
You can consult netbible.org for Thomas Constable’s advocating of Matthean Priority. “Since source criticism is highly speculative, many conservative expositors today continue to lean toward Matthean priority. We do so because there is no solid evidence to contradict this traditional view that Christians held almost consistently for the church’s first 17 centuries.
While the game of deducing which Gospel came first and who drew from whom appeals to many students, these issues are essentially academic ones. They have little to do with the meaning of the text.”
4. To whom did he write the book?
To Christians in Rome. Mark uses Latinisms (12:42; 15:16) that are familiar to Romans. This would account for the shortness of the Gospel. Mark wrote to the Romans who were achievers. He wrote with brevity for people on the go. Mark L. Strauss called Mark “a gospel narrative on steroids!”4 Mark recorded only two of Jesus’ sermons, whereas Matthew recorded five. Mark stressed Jesus the Servant (Mark 10:45).
After examining the context, the preacher must delve into the text itself. This is called “Text-driven” preaching. Also, this approach is founded on the historical/grammatical interpretation of God’s Word.
2. EXAMINE THE DETAILS OF THE PASSAGE SELECTED TO PREACH (Micro Hermeneutics)
Bas van Iersel captures cohesion for the Book of Mark in a chiasm (Iersel, Bas M. F. van. Reading Mark:
Gospel of Mark: 1:1
(A1) In the desert (1:2-13)
(y1) Forward look to the Galilean Ministry (Mark 1:14-15)
(B1) In Galilee (1:16-8:21)
(z1) blindness to sight (8:22-26)
(C) On the way (8:27-10:45) to die on the cross
(z2) blindness to sight (10:46-52)
(B2) In Jerusalem (11:1-15:39)
(y2) Flashback look to the Galilean Ministry (15:40-41)
(A2) At the tomb (15:42-16:8)
The theme of Mark is Jesus is the Son of God who makes disciples is developed with the threefold outline:
1. In Galilee, Jesus the Son of God Makes Disciples with the Multitudes (1:14-8:21) (for 1 1⁄2 years). Jesus’ ministry in Galilee followed his one year in Judea (John 1:19- 4:45).
In addition to the similarities of conflicts in both Galilee and Jerusalem, there are contrasts. The first series of conflicts from the religious leaders in Galilee end with them plotting to destroy Jesus (3:6). The second series of conflicts from the religious leaders in Jerusalem leaves them asking no more questions. They had challenged his authority, and he authoritatively answered them (12:34).
Jesus is confronted five times in Galilee
1. Conflict over healing/forgiveness (2:1-12)
2. Conflict over tax collectors (2:13-17)
3. Conflict over fasting (2:18-22)
4. Conflict over the Sabbath (2:23-28)
5. Conflict overhealing on the Sabbath (3:1-6)
Jesus is confronted five times in Jerusalem
1. Conflict over authority (11:27-33)
2. Conflict over taxes (12:13-17)
3. Conflict over the resurrection (12:18-27)
4. Conflict over love for God (12:28-34)
5. Conflict over sacrificing one’s all (12:35-40)
2. On the way to Jerusalem, Jesus the Son of God Makes Disciples with His Disciples (8:22-10:52). (For the last six months)
The majority of the seven times that Mark designates Jesus and his disciples on their journey, he uses ἐν τῇ ὁδῷ (“in the way”): 8:27 (ἐν τῇ ὁδῷ); 9:33 (ἐν τῇ ὁδῷ), 9:34 (ἐν τῇ ὁδῷ); 10:17 (εἰς ὁδὸν); (Notice this change from ἐν to εἰς is not in one of the passion predictions); 10:32 (ἐν τῇ ὁδῷ), 10:46 (παρὰ τὴν ὁδόν), 10:52 (ἐν τῇ ὁδῷ). The use of prepositions is fluid, for sure.
But in 10:46, he breaks his pattern and uses παρὰ with the accusative τὴν ὁδόν “beside the way.” At the beginning of this second healing of the blind, Bartimaeus was “beside the way” (10:46) of discipleship. After his encounter with Jesus, Bartimaeus had become a disciple and was “in the way” (10:52).
Christ presents the three predictions of His death, again accenting the OT Messiah who was to die (Daniel 9:26).
Three-fold Prediction Pattern
First Prediction of Christ’s death (8:27-38)
A. The Prediction (8:27-31)
B. Disciples’ slow response (8:32)
C. Jesus’ First Discipleship Lesson (8:33-9:1): Disciples deny themselves in following Jesus
Second Prediction of Christ’s death (9:30- 31)
A. The Prediction (9:30- 31)
B. Disciples’ slow response (9:32-34)
C. Jesus’s Second Discipleship Lesson (9:35-37): Disciples serve others in following Jesus
Third Prediction of Christ’s death (10:32-45)
A. The Prediction (10:32-34)
B. Disciples’ slow response (10:35- 41)
C. Jesus’ Third Discipleship Lesson (10:42-45): Disciples humble themselves in following Jesus
3. In Jerusalem, Jesus, the Son of God, Makes Disciples in the World (11-16). (Jesus’ last eight days in Jerusalem climaxing His death and resurrection).
INTRODUCTION TO INCLUSIO Healing of Blindman
Mark 8:22-26
Through repeated touches
CONCLUSION TO INCLUSIO Healing of Bartimaeus
Mark 10:46-52
Instantaneously
Through the rest of Mark, the disciples continue not to see perfectly who Jesus is nor their role as disciples.
Jesus’ inner-circle disciples fall asleep instead of praying and disappoint Jesus in the garden in Mark 14:32-42.
Later in the chapter, after the garden experience, “all” of the disciples “forsook him” (14:50).
The leader of the apostolic band denies Jesus three times (Mark 14:66-72).
After Jesus’ resurrection in 16:7, the angel tells the women to “tell his disciples and Peter that he goes before you into Galilee: there shall you see him” (16:7). T. J. Geddert argues that this commands a “Discipleship Renewal.”5 When the disciples “see” Jesus, the Son of God, in his resurrected body in Galilee, they will finally have spiritual insight into the person and work of Christ and they will take up their crosses and follow him to their deaths. Jesus, the Son of God, was successful at disciplining his disciples, who went on to “do greater works” than Jesus, just as he predicted in John 14:12.
1. “A Discourse Analysis of the Passion Predictions in the Gospel of Mark” (Ph.D. diss., Baptist Bible Seminary, Clark Summit, 2012, 70.
2. Grant R. Osborne. Preaching the Gospels: Methodology and Contextualization, JETS 27.1, 1984. 40.
3. Eusebius’ Ecclesiastical History 3. 39. 15.
4. Mark L. Strauss. Mark (Grand Rapids: Zondervan) 2014, 17.
5. T. J. Geddert. Watchwords, Sheffield: Continuum International Publishing Group, 1989, 166–69).