Mark

·         Swift narrative which portrays Jesus as a man of action – the word ‘immediately’ occurs forty times.

·         The earliest of the gospels (see below). Just before of after the destruction of the temple by the Romans in AD 70? In 13:14 there is a guarded reference to a ‘desolating sacrifice’ which was about to be set up ‘where it ought not to be’ – a dark hint (perhaps with hindsight) that the temple was about to be destroyed by Romans? If it were written much later, the reference might have been more explicit.

·         A Hellenistic gospel, written for gentile Greek-speaking residents of the Roman Empire. Jewish traditions are explained for the benefit of non-Jew (eg start of chapter 7). The Septuagint is cited.

·         The shortest of the gospels – where Markan material is used by Matthew and Luke, however, it is generally truncated, and its incidental details removed.

·         Rather dense disciples

·         In the early second century, Bishop Papias of Hierapolis (as recorded by the church historian Eusebius) says that Mark wrote down his gospel from the testimony of Peter. For this reason, Mark was identified as John Mark, mentioned several times in Acts and the letters.

·         Irony – Jesus is proclaimed as ‘the son of God’ in the very first verse, but others only gradually come to realise this. Ironically, it is the blind men at Bethsaida (8:25) and Jericho (10:47) who see clearly who Jesus is, while even in his confession at Caesarea Philippi Peter earns a rebuke for his lack of understanding (8:33). In the passion story, Jesus is repeatedly mocked for claiming to be what he is in fact is: a prophet (14:65), king (15:18) and saviour (15:31). A gentile soldier recognises Jesus at the son of God while the Jews do not (15:39). The only class of beings who have no trouble recognising Jesus for who he is are the unclean spirits he exorcises! (3:11; 5:7)

·         The messianic secret – why does Jesus command people not to tell others of his works? William Wrede, The Messianic Secret (1901), argues that Jesus was not thought of as the Messiah during his life. Thus, the messianic secret is a literary device that Mark used to resolve the tension between early Christians, who hailed Jesus as the Messiah, and the historical Jesus who never made any such claim for himself.

·         Earliest manuscripts have only eight verses for the final chapter, the gospel ending with the two Marys running away in terror from the tomb. Last page lost? Verses 9-16 were a later addition to Mark.

·         Characteristic term for Jesus is ‘the Son of God’. It occurs in the opening verse by way of an introductory summary of Jesus’ significance; see also 1:11, 3:11, 5:7, 9:7, 12:6, 13:32, 14:61, 15:39. Jesus functions in Mark in the same way that Yahweh Himself functions in the Old Testament. He has the power the forgive sin (independently of the priesthood – 2:7, 10); he calms the waves (6:48; cp. Psalm 89:9; Job 9:8); ‘it is I’ (6:50), which he says to the disciples when he walks on water to them, recalls Exodus’ divine title ‘I am’ (Exodus 3:14; 6:6); his words will not pass away (13:31; cp. Isaiah 40:8). Mark’s Jesus shares the power and attributes of God Himself.

·         According to Theodore Weeden, it could also be Mark addressing what he regarded as a false, Hellenistic Christology – that of the ‘divine man’, which saw Jesus as a superhuman saviour, endowed with miraculous powers and supernatural knowledge which he passed on to his followers. Philostratus’ Life of Apollonius is cited as an example, and the ‘divine man’ figure has also been said to occur in Hellenistic Judaism, eg in Philo’s and Josephus’ presentation of Moses (see Theodore Weeden, Mark – Traditions in Conflict (1971)). Other critics, such as Keck (‘Palestinian and Hellenistic Christology: Some Critical Comments’ in New Testament Studies 19 (1973)) see Mark not completely rejecting the divine man tradition, but modifying it by stressing Jesus’ suffering (which is encapsulating in the complementary title for Jesus, ‘the Son of Man’). Recent scholarship has stressed that the ‘divine man’ was a fluid expression rather than a fixed concept. Philostratus’ Life was third century rather than first century, and in any case, evidence from Qumran (where the dead sea scrolls were found) indicates that ‘the Son of Man’ was a messianic title with a Judaic pedigree.

·         Technique of intercalation – one story wrapped around another. See chapter 11 – the cursing of the fig tree is wrapped around the account of Jesus driving the money-lenders from the temple – one rejection is seen in terms of the other. Also 5:21-43 – Jesus goes with Jairus to heal his daughter; the woman touches Jesus’ garment to be healed; Jesus raises Jairus’ daughter from the dead. In both cases, Jesus’ purity flows into the impure (a woman with a haemorrhage, and a dead body). See also 6:7-29; 14:1-11.

‘Markan priority’

·         First put forwards by Karl Lachmann in 1835.

·         Replaced the Augustinian hypothesis of Matthean priority.

·         Understandable why Matthew and Luke would want to expand Mark. But why would Mark want to truncate Matthew and Luke if it wasn’t first? Why would Mark omit key material such as Sermon on the Mount/Sermon of the Plan?

·         An example of expansion: when Peter makes his confession, Mark has ‘You are the Christ’ (8:29) and Matthew has ‘You are the Christ, the Son of the living God’ (16.16). Why would Mark drop the Matthean reference, especially given what an important Christological term ‘the Son of God’ is for him?

·         Mark has some passages which suggest a limitation on Jesus’ power, eg in 1:34 he heals ‘many’, whereas in Matthew 8:16 and Luke 4:40 he heals ‘all’ and ‘every one of them’. Mark says in 6:5 that Jesus could not do miracles because of the people’s unbelief, whereas Matthew 13:58 states that he did not do them, ie, he chose not to. It is easy to see why Matthew and Luke would want to edit, but why would Mark introduce difficulties in this way?

·         Matthew and Luke omit or modify redundant phrases. For example, Mark 1:32 – ‘When evening had come and the sun had set’. It is not necessary to have both clauses – Matthew includes only the first, Luke only the second. Why would Mark want to add redundant information?

·         Matthew and Luke improve Mark’s rather unsophisticated literary style, with its characteristic compound sentences and sentences that start with ‘and’. Why would Mark flatten the style?

·         Mark’s disciples are rather dim. It is understandable that Matthew and Luke would want to portray them in a more positive light, but why would Mark want to discredit them?

·         Matthew and Mark remove apparently insignificant detail – eg a man running away naked from Jesus at his arrest. Mark has some passages that put Jesus in a negative light, eg 3:16 – people commenting that Jesus was ‘out of his mind’; 4:38 – ‘Teacher, do you not care if we perish?’ Taking away such material is understandable, but why add it?

1

The beginning of the gospel of Jesus Christ, the Son of God.The ministry of John was foretold by the prophets. John is clothed in camel hair, eats locusts and wild honey. John tells of one who will baptise not with water, but with the Holy Spirit. Jesus is baptised, and a voice from heaven is heard to say, ‘You are my beloved Son, in whom I am well pleased.’ Jesus is tempted for forty days in the wilderness. After John is imprisoned, Jesus preaches the kingdom of God. He tells Simon and Andrew that he will make them fishers of men. He also chooses James and John as his disciples. Jesus teaches in the synagogue, drives out a demon from one possessed. Jesus heals Peter’s mother-in-law. Jesus heals a multitude, not allowing the demons to speak, because they knew him. Jesus tours through the Galilee region. Jesus heals a leper, asking him to tell nobody.


2

Jesus’ teaching at Capernaum is interrupted by a paralytic carried by four men. Jesus tells the man his sins are forgiven, and he is cured. The scribes object to this as blasphemy. Levi the tax collector is called as a disciple. Jesus is criticised by the scribes for dining at the house of Levi with sinners. Jesus says he did not come to call the righteous to repentance, but sinners. When asked why his disciples do not fast, Jesus replies, ‘Can the friends of the bridegroom fast when the bridegroom is with them?’ Noone puts new wine in old wineskins. Jesus and his disciples are criticised by plucking heads of grain on the Sabbath. Jesus refers to David eating the showbread in 1 Samuel 21:1-6, and says the Sabbath was made for man, not vice versa. The Son of Man is the Lord of the Sabbath.


3

Jesus heals on the Sabbath. Jesus heals multitudes; he commands them not to tell anyone what he has done. Twelve disciples are chosen. Jesus answers those who attribute his work to Satan – how can Satan cast out Satan? Blasphemy against the Holy Spirit will never be forgiven. Whoever does the will of God is Jesus’ brother and sister and mother.


4

Jesus teaches by the sea. The parables of the sower. Parables are not obvious to everyone – Jesus quotes Isaiah, about those who see but do not perceive. Jesus interprets the parable of the sower. Lamps are not to be put under beds or baskets. Whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him. The parable of the growing seed: the farmer plants the seed, but another power makes it grow. Parable of the mustard seed, which goes from something very small to something very big. Jesus rebukes the waves in a boat.


5

A possessed man who could not be restrained with chains is cured by Jesus. The demon says ‘my name is Legion’; Jesus grants permission for the spirits to enter swine, which rush into the sea and drown. The locals plead with Jesus to depart. Jesus tells the man to revealk to others what great things the Lord has done for him. A ruler of the synagogue, Jarius, asks Jesus to heal his daughter. A woman is healed of a hemorrhage by touching Jesus’ garment. Jarius’ daughter is declared, but Jesus brings her back to life. Jesus tells all witnesses not to tell anyone.


6

People amazed that a mere carpenter can do such things: a prophet is not without honour, except in his own country. Jesus sends the twelve out to preach and heal, with instructions to shake the dust from their feet as testimony against those who will not hear them. Herod thinks Jesus is John risen from the dead – Herod has imprisoned John because he had criticised Herod’s marriage to Herodias, his brother’s wife. Herodias’ daughter asks for the head of John the Baptist after performing a dance. The feeding of the five thousand with five loaves and two fishes. Jesus walks on water, but had not understood about the loaves, because their hearts were hardened. Jesus heals many.


7

Pharisees and scribes criticise disciples for eating bread with unwashed hands. Jesus quotes Isiah, about people honouring God with their lips, but not with their hearts. He replies that the Pharisees and scribes uphold the tradition of men over the commandments of God. An example of an unhelpful tradition: a son saying he is unable to help his parents because his savings or possessions were Corban (ie a gift from God). A man is defiled by what comes out of him, not by what goes into him. Jesus heals the demon-possessed daughter of a Greek woman, who says that Gentiles, although they may be a lower priority than Jews, may, like little dogs under the table, eat the children’s crumbs. Healing of a deaf and dumb man – Jesus commands him to tell nobody.


8

Jesus feeds the multitude with seven loaves and a few fish. The Pharisees ask for a sign, but Jesus says that none shall be given. Jesus warns of the leaven of the Pharisees and of Herod, but the disciples do not understand. Jesus heals a blind man. Peter confesses Jesus as the Christ, and Jesus commands him not to tell anyone. Jesus prophesies his suffering, death and resurrection. Peter rebukes Jesus for this, and Jesus rebukes him back with ‘Get behind me, Satan’, saying he is mindful only of the things of men, not the things of God. Jesus says that anyone who wishes to follow him must take up their cross and follow. Whoever desires to save his life will lose it. Jesus says that some standing there will not taste death till they see the kingdom of God.


9

Jesus is transfigured in the presence of Peter, James and John. Elijah and Moses appear. Peter offers to build three tabernacles. A voice from the clouds says, ‘This is my Son. Hear him!’ Jesus tells his disciples not to tell anyone until he has risen from the dead. Elijah will come at the second coming – although he was not heeded the first time round. The disciples are unable to cast out a demon from a possessed boy. Jesus predicts his death and resurrection, but the disciples do not understand. The disciples argue about who is the greatest. Jesus says that he who desires to be first shall be last of all. Whoever receives little children receives Jesus, and whoever receives Jesus receives the Father. Whoever is not against us is on our side. If you hand causes you to sin, cut it off. Everyone will be seasoned with fire, and every sacrifice seasoned with salt.


10

A Pharisee asks Jesus if divorce is lawful. Jesus replies that what God has joined, let not man separate. Whoever divorces a wife and marries another commits adultery, as does a wife who divorces her husband and remarries. We must be as little children to receive the kingdom of God. A rich man is told to sell all he has and follow Jesus – more difficult for a rich man to enter heaven than it is for a camel to pass through the eye of a needle. Those who have left family to follow Jesus will be rewarded a hundredfold. Jesus predicts his suffering, death and resurrection. James and John request that they may be enthroned on either side of Him. Jesus replies that the decision is not His, and that they should think in terms of sacrifice rather than self-glory. Jesus heals a blind man.


11

Jesus sends his disciples to bring a colt. Triumphal entry into Jerusalem: blessed is He who comes in the name of the Lord. Jesus curses a fig tree that has no figs. Jesus drives the money lenders from the temple. The disciples discover that the fig tree has withered away. (Like the temple, it is found to be barren, and rejected.) Faith can move mountains. Forgive others, so you yourself can be forgiven. Jesus is asked by whose authority he acts; he refuses to answer when his questioners refuse to say whether the baptism of John was from heaven or from men.


12

Parable about the owner of a vineyard whose servants are abused, and whose son is killed by the tenants. Render unto Caesar those things that are Caesar’s. Saducees ask who a wife will belong to if she married seven men who die in turn. When people rise from the dead, they neither marry not are given in marriage, but are like angels in heaven. God is not the God of the dead, but of the living. Asked what is the greatest commandment, Jesus recites the shema and talks of loving one’s neighbour as oneself. The scribe replies that these things are more important than burnt offerings and sacrifices, whereupon Jesus replies admiringly that he is not far from the kingdom of God. Citing a psalm, Jesus says that the Christ is the Lord of David, rather than his son. Beware of the scribes, who love being honoured. Jesus praises a poor widow whose small contribution to the treasury is nonetheless a great sacrifice.


13

Jesus predicts the destruction of the temple. Jesus warns of false Messiahs, wars, famines and troubles before the Second Coming. When the abomination of desolation appears, flee to the mountains. The sun will be darkened, then the Son of Man will come in glory. ‘This generation will by no means pass away till all these things take place. Heaven and earth will pass away, but My words will by no means pass away.’ Watch, because you do not know when the master of the house is coming.


14

Chief priests and scribes want to put Jesus to death, but are wary about doing so during the Feast of Unleavened Bread. A woman anoints Jesus’ head with expensive oil. Jesus rebukes the disciples who say that the oil may have been sold, and the proceeds given to the poor. Jesus is betrayed by Judas Iscariot. At the last supper, Jesus tells his disciples that one of them will betray him. The bread and the wine is Jesus’ body and blood – the blood of the new covenant. Jesus predicts the desertion of the disciples and Peter’s denial. Jesus prays for the cup to be taken from him at Gethsemane. Jesus rouses the disciples, who are sleeping. Judas betrays Jesus with a kiss. The high priest’s ear is cut off. Jesus is forsaken by a young follower, who in the confusion fled naked. Jesus is brought before the Sanhedrin. There is a false accusation about destroying the temple and rebuilding it in three days. When asked by the high priest, Jesus says that he is the Christ, and that he will be seen at the right hand of God, coming with the clouds in heaven. The high priest tears his clothes and accuses Jesus of blasphemy. Jesus is blindfolded, beaten and mocked. Peter denies Jesus three times.


15

Jesus is brought before Pilate, but says nothing. The crowd choose Barrabas to be released, and Jesus is handed over to be scourged and crucified. Jesus is put in a purple robe and made to wear a crown of thorns. He is mocked, and then crucified. The Cyrenian Simon is made to carry Jesus’ cross to Golgatha (Calvary in Latin). Jesus refuses wine mixed with myrrh. The soldiers casts lots for Jesus’ garments. Jesus is mocked by the priests and scribes, and reviled by the robbers crucified with him. My God, my god, why have you forsaken me? (psalm 22). Jesus dies, and the veil of the temple is torn from top to bottom. A centurion says, ‘Truly this man was the Son of God.’ Joseph of Arimathea takes the body, and entombs it.


16

Mary Magdelene and Mary of Bethany find the stone at the entrance of the tomb has been rolled away. A young man clothed in a white robe tells then Jesus has risen, and instructs them to tell the disciples. Jesus appears to Mary Magdalene, but the disciples do not believe her. Jesus appears to the disciples, rebukes them for their unbelief, and commissions them. Jesus ascends into heaven. The disciples go out into the world and preach.