Synoptic Problem & Mark Tuesday, January 15, 2008
THE SYNOPTIC GOSPELS INTRODUCTION THE GOSPEL GENRE General information about the Gospels: 1. Written 35 - 75 years AFTER Jesus’ death 2. Authors: • lived in different countries • wrote at different times • wrote to different communities • wrote about different problems & concerns • none were eye witnesses 3. All wrote in Greek (remember: Jesus spoke Aramaic) 4. All used (literary and oral) sources
THE SYNOPTIC GOSPELS INTRODUCTION THE TERM “SYNOPTIC” syn = “together” optic = “view” MATTHEW MARK LUKE …………… …………… There is clearly a literary relationship between these three
THE SYNOPTIC PROBLEM What we notice is that between the three gospels. . . A THERE IS AGREEMENT IN WORDING Why do they agree so well? 1. Because it is recording history? Not a satisfactory explanation because. . . i. Does not explain why they do not agree ii. Nor how Aramaic to Greek translation is so similar iii. Nor how John’s version is so different
THE SYNOPTIC PROBLEM What we notice is that between the three gospels. . . A THERE IS AGREEMENT IN WORDING Why do they agree so well? 1. Because they were guided by the spirit? Not a satisfactory explanation because. . . i. Why was John’s spiritual guidance so different ii. How do you explain Synoptic differences
THE SYNOPTIC PROBLEM What we notice is that between the three gospels. . . B THERE IS AGREEMENT IN ORDER Why do they agree so well? 1. If chronology why some historical differences? 2. Some material arranged according to topic i. Mark 1: 23 - 2: 12 Mark 2: 13 - 3: 6 5 miracles controversy stories ii. Matthew alternates narratives with discourses (see next slide)
EVIDENCE OF LITERARY DEVICES IN MATTHEW’S GOSPEL NARRATIVE: Birth, Baptism, Temptation, Calling of 12 1 -4 A DISCOURSE: The Sermon on the Mount 5 -7 NARRATIVE: Miracle stories 8 -9 B DISCOURSE: The Mission of the Disciples 10 NARRATIVE: The Rejection of the False-Israel 11 -12 C DISCOURSE: The Parables of the Kingdom 13 NARRATIVE: The Partial Faith of the Disciples 14 -17 D DISCOURSE: The Community of the Disciples 18 NARRATIVE: The Kingdom Taken Away 19 -23 E DISCOURSE: Eschatology [end of kingdom] 24 -25 NARRATIVE: The Passion and Resurrection 26 -28
THE SYNOPTIC PROBLEM What we notice is that between the three gospels. . . C THERE IS AGREEMENT IN PARENTHETICAL MATERIAL Why the same editorial comments to the reader? MATTHEW 24: 15 MARK 13: 14 LUKE 21: 20 “When you see Jerusalem surrounded by armies, “But when you see then know that its the desolating sacrilege desolation set up where has come near. it ought not to be “So when you see the desolating sacrilege standing in the holy place, as was spoken of by the prophet Daniel (let the reader understand),
THE SYNOPTIC PROBLEM What we notice is that between the three gospels. . . C THERE IS AGREEMENT IN PARENTHETICAL MATERIAL Why the same editorial comments to the reader? MATTHEW 9: 6 MARK 2: 10 -11 LUKE 5: 24 “But so that you may know that the Son of Man has authority on earth to forgive sins” (he then said to the paralytic), “Stand up, take your bed and go to your home. ” “I say to you, stand up, take your mat and go to your home. ” “But so that you may know that the Son of Man has authority on earth to forgive sins” (he then said to the one who was paralyzed), “I say to you, stand up, take your bed and go to your home. ”
THE SYNOPTIC PROBLEM The consensus on a solution. . . D THE PRIORITY OF MARK 1. Argument from length • 97% Mark found in Matthew • 88% Mark found in Luke • 40 % Matthew not found in Mark • 53% Luke not found in Mark
THE SYNOPTIC PROBLEM The consensus on a solution. . . D THE PRIORITY OF MARK 2. Argument from grammar i. Colloquialisms and incorrect grammar (Mk 10: 20, 2: 4, 1: 12 see original Greek)
THE SYNOPTIC PROBLEM The consensus on a solution. . . D THE PRIORITY OF MARK 2. Argument from grammar ii. Aramaic expressions Mk 3: 17 Boanerges Mk 5: 41 Talitha cumi Mk 7: 11 Corban Mk 7: 34 Ephphatha Mk 14: 36 Abba Mk 15: 22 Golgotha Mk 15: 34 Eloi, lama sabachthani
THE SYNOPTIC PROBLEM The consensus on a solution. . . D THE PRIORITY OF MARK 2. Argument from grammar iii. Redundancy (213 examples!) Mk 1: 32 Mk 2: 18 That evening, at sundown, Now John’s disciples and the Pharisees were fasting; and people came and said to him, “Why do John’s disciples and the disciples of the Pharisees fast,
THE SYNOPTIC PROBLEM The consensus on a solution. . . D THE PRIORITY OF MARK 3. Mark’s harder readings i. Apparent limitations of Jesus’ power (See next slides)
Apparent limitations of Jesus’ Power MATTHEW 8: 16 and he cast out the spirits with a word, and cured all who were sick. MARK 1: 34 And he cured many who were sick with various diseases, and cast out many demons; LUKE 4: 40 all those who had any who were sick with various kinds of diseases brought them to him; and he laid his hands on each of them and cured them.
Apparent limitations of Jesus’ Power MATTHEW 8: 16 and he cast out the spirits with a word, and cured all who were sick. MARK 1: 34 And he cured many who were sick with various diseases, and cast out many demons; LUKE 4: 40 all those who had any who were sick with various kinds of diseases brought them to him; and he laid his hands on each of them and cured them.
Apparent limitations of Jesus’ Power MATTHEW 12: 15 and he cured all of them, MARK 3: 10 LUKE 6: 19 for he had cured many, and healed all of them.
Apparent limitations of Jesus’ Power MATTHEW 12: 15 and he cured all of them, MARK 3: 10 LUKE 6: 19 for he had cured many, and healed all of them.
Apparent limitations of Jesus’ Power MATTHEW 13: 58 And he did not do many deeds of power there, because of their unbelief. MARK 6: 5 -6 And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief.
THE SYNOPTIC PROBLEM The consensus on a solution. . . D THE PRIORITY OF MARK 3. Mark’s harder readings ii. Negative descriptions of the disciples
Negative Descriptions of Disciples MATTHEW 13: 18 “Hear then the parable of the sower. MARK 4: 13 LUKE 8: 11 And he said to them, “Now the parable is this: “Do you not understand this parable? Then how will you understand all the parables?
Negative Descriptions of Disciples MARK 6: 51 -52 Then he got into the boat with them and the wind ceased. And they were utterly astounded, for they did not understand about the loaves, but their hearts were hardened.
Negative Descriptions of Disciples MARK 10: 13 -14 People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them. But when Jesus saw this, he was indignant and said to them, “Let the little children come to me;
THE SYNOPTIC PROBLEM E THE FOUR-SOURCE HYPOTHESIS • Mark wrote first • Matthew and Luke wrote concurrently using Mark • Matthew and Luke used their own ‘special’ material
THE SYNOPTIC PROBLEM E THE FOUR-SOURCE HYPOTHESIS • Matthew and Luke both used a ‘sayings’ source (Q) • NOTE: The context is removed from such a source
THE SYNOPTIC PROBLEM F EXAMPLE OF Q (see handout or next slide)
MATTHEW 3 LUKE 3 7 But when he saw many Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit worthy of repentance. 9 Do not presume to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. 10 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. 7 John said to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits worthy of repentance. Do not begin to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. 9 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. ” Note how the speech (saying) of John is identical What do you make of the context created by the author?
MATTHEW 3 LUKE 3 7 But when he saw many Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit worthy of repentance. 9 Do not presume to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. 10 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. 7 John said to the crowds that came out to be baptized by him, Matthew has John condemn the Jewish leadership Luke has John condemn the crowd “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits worthy of repentance. Do not begin to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. 9 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. ”
MATTHEW 3 LUKE 3 7 But when he saw many Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit worthy of repentance. 9 Do not presume to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. 10 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. 7 John said to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits worthy of repentance. Do not begin to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. 9 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. ” How do you determine the original context?
MATTHEW 3 LUKE 3 7 But when he saw many Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit worthy of repentance. 9 Do not presume to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. 10 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. 7 John said to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits worthy of repentance. Do not begin to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. 9 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. ” By knowing the predilections/interests of the author HIS THEOLOGICAL TEXT
THE SYNOPTIC PROBLEM G EVIDENCE OF THEOLOGICAL EDITING
MATTHEW 3: 1 In those days John the Baptist appeared in the wilderness of Judea, proclaiming, MARK 1: 4 John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. MATTHEW 26: 28 MARK 14: 24 for this is my blood of He said to them, the covenant, which is “This is my blood of poured out for many the covenant, which is for the forgiveness of poured out for many. sins. LUKE 3: 3 He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, LUKE 22: 20 And he did the same with the cup after supper, saying, “This cup that is poured out for you is the new covenant in my blood.
III. The Synoptic Problem G EVIDENCE OF EDITING (see handout)
THE GOSPEL ACCORDING TO MARK
HISTORICAL BACKGROUND A THE AUTHOR Who wrote this Gospel? Two conflicting answers: - first comes from tradition - second comes from a critical analysis of the text
HISTORICAL BACKGROUND A THE AUTHOR 1. The traditional answers i. One version: 4 th cent. Eusebius of Caesarea (Ecclesiastical History) - he cites 2 nd cent. Papias: Mark became Peter’s interpreter, he wrote down accurately, although not in order, all that he remembered of what was said or done by the Lord. For he had not heard the Lord nor followed Him, but later, as I have said, he did follow Peter, who made his teaching fit his needs without, as it were, making any arrangement of the Lord’s oracles, so that Mark made no mistake in thus writing some things down as he remembered them. (3. 39)
HISTORICAL BACKGROUND A THE AUTHOR 1. The traditional answers i. Onehow 2 nd century Eusebius of Caesarea version: 4 th cent. reader already saw Note (Ecclesiastical History) chronological problems with and - he cites 2 nd cent. Papias: theological intrusions into the text! Mark became Peter’s interpreter, he wrote down accurately, although not in order, all that he remembered of what was said or done by the Lord. For he had not heard the Lord nor followed Him, but later, as I have said, he did follow Peter, who made his teaching fit his needs without, as it were, making any arrangement of the Lord’s oracles, so that Mark made no mistake in thus writing some things down as he remembered them. (3. 39)
HISTORICAL BACKGROUND A THE AUTHOR 1. The traditional answers i. One version: 4 th cent. Eusebius of Caesarea (Ecclesiastical History) - he cites 2 nd cent. Papias: ii. Another version: John Mark, a companion of Paul Acts 12: 12. . . He [Peter] went to the house of Mary, the mother of John whose other name is Mark. . . Acts 13: 5. . . They proclaimed the word of God in the synagogues of the Jews. And they had John also to assist them. Acts 13: 13 Then Paul and his companions set sail. . . John, however, left them and returned to Jerusalem.
HISTORICAL BACKGROUND A THE AUTHOR 1. The traditional answers i. One version: 4 th cent. Eusebius of Caesarea (Ecclesiastical History) - he cites 2 nd cent. Papias: ii. Another version: John Mark, a companion of Paul Association with Peter or Paul part of the early Church criteria for accepting as canonical, namely: 1. Being written by an apostle OR 2. By someone associated with the apostles
HISTORICAL BACKGROUND A THE AUTHOR 2. The critical answer i. Strong evidence of oral tradition ii. Stories passed down, molded and then finally written iii. Looks like product of community effort (one member records memories of the community) 3. We call the author ‘Mark’ but we know little about him!
HISTORICAL BACKGROUND B THE ORIGINAL READERS Important clue about readership. What do you see? Mark 7: 2 -5 [The Pharisees] had observed a few of his disciples eating meals without having purified‑that is to say, washed their hands. The Pharisees and in fact all Jews, cling to the custom of their ancestors and never eat without scrupulously washing their hands. Moreover, they never eat anything from the market without first sprinkling it. There are many other traditions they observe‑for example, the washing of cups and jugs and kettles. So the Pharisees and the scribes questioned him. .
HISTORICAL BACKGROUND B THE ORIGINAL READERS Important clue about readership. What do you see? Mark 7: 2 -5 Author interrupts narrative to address readers. Would not be necessary unless audience was Gentile (non-Jewish) and unfamiliar with Jewish customs
HISTORICAL BACKGROUND B THE ORIGINAL READERS Some more clues about readership. What do you see? 1. MARK 5: 41 He took her by the hand said to her, “Talitha cum, ” which means, “Little girl, get up!” 2. MARK 7: 11 But you say that if anyone tells father or mother, ‘Whatever support you might have had from me is Corban’ (that is, an offering to God)— 3. MARK 7: 34 Then looking up to heaven, he sighed and said to him, “Ephphatha, ” that is, “Be opened. ”
HISTORICAL BACKGROUND B THE ORIGINAL READERS Some more clues about readership. What do you see? 4. MARK 14: 36 He said, “Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want. ” 5. MARK 15: 22 Then they brought Jesus to the place called Golgotha (which means the place of a skull). 6. MARK 15: 34 At three o’clock Jesus cried out with a loud voice, “Eloi, lema sabachthani? ” which means, “My God, my God, why have you forsaken me? ”
HISTORICAL BACKGROUND B THE ORIGINAL READERS Some more clues about readership. What do you see? 7. MARK 15: 42 When evening had come, and since it was the day of Preparation, that is, the day before the sabbath, . . . The Aramaic expressions are either translated or interpreted
HISTORICAL BACKGROUND B THE ORIGINAL READERS 1. Do not know Aramaic and some Jewish customs (e. g. , washing hands)
HISTORICAL BACKGROUND B THE ORIGINAL READERS Some more clues about readership. What do you see?
HISTORICAL BACKGROUND B THE ORIGINAL READERS Some more clues about readership. What do you see? 1. MARK 1: 13 He was in the wilderness forty days, tempted by Satan; and he was with the wild beasts. . . 2. MARK 2: 23 “How can Satan cast out Satan? . . .
HISTORICAL BACKGROUND B THE ORIGINAL READERS Some more clues about readership. What do you see? 1. MARK 1: 13 He was in the wilderness forty days, tempted by Satan; and he was with the wild beasts. . . 2. MARK 2: 23 “How can Satan cast out Satan? . . . There is no need to explain who ‘Satan’ is
HISTORICAL BACKGROUND B THE ORIGINAL READERS Some more clues about readership. What do you see? 1. MARK 9: 43. . . it is better for you to enter life maimed than to have two hands and to go to Gehenna, . . . 2. MARK 9: 45. . . it is better for you to enter life lame than to have two feet and to be thrown into Gehenna. 3. MARK 9: 47. . . it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into Gehenna,
HISTORICAL BACKGROUND B THE ORIGINAL READERS Some more clues about readership. What do you see? 1. MARK 9: 43. . . it is better for you to enter life maimed than to have two hands and to go to Gehenna, . . . 2. MARK 9: 45. . . it is better for you to enter life lame than to have two feet and to be thrown into Gehenna. 3. MARK 9: 47. . . it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into Gehenna, There is no need to explain ‘Gehenna’
HISTORICAL BACKGROUND B THE ORIGINAL READERS Some more clues about readership. What do you see? 1. MARK 11: 10 “Hosanna! Blessed is the one who comes in the name of the Lord!. . .
HISTORICAL BACKGROUND B THE ORIGINAL READERS Some more clues about readership. What do you see? 1. MARK 11: 10 “Hosanna! Blessed is the one who comes in the name of the Lord!. . . There is no need to explain ‘Hosanna’
HISTORICAL BACKGROUND B THE ORIGINAL READERS 1. Do not know Aramaic and some Jewish customs (e. g. , washing hands) 2. Do know some Jewish customs (e. g. , Satan, Gehenna, Hosanna)
HISTORICAL BACKGROUND B THE ORIGINAL READERS Some more clues about readership. What do you see? 1. MARK 5: 9. . . “My name is Legion; for we are many. ” 2. MARK 12: 15. . . “Bring me a denarius and let me see it. ” 3. MARK 12: 42 A poor widow came and put in two small copper coins, which are worth a penny [quadrans]
HISTORICAL BACKGROUND B THE ORIGINAL READERS Some more clues about readership. What do you see? 1. MARK 5: 9. . . “My name is Legion; for we are many. ” 2. MARK 12: 15. . . “Bring me a denarius and let me see it. ” 3. MARK 12: 42 A poor widow came and put in two small copper coins, which are worth a penny [quadrans] These and more Latin loan words appear in Mark
HISTORICAL BACKGROUND B THE ORIGINAL READERS 1. Do not know Aramaic and some Jewish customs (e. g. , washing hands) 2. Do know some Jewish customs (e. g. , Satan, Gehenna, Hosanna) 3. Knew Latin or Greek influenced by Latin (e. g. , 12: 42 quadrans “coin”)
HISTORICAL BACKGROUND B THE ORIGINAL READERS 1. Do not know Aramaic and some Jewish customs (e. g. , washing hands) 2. Do know some Jewish customs (e. g. , Satan, Gehenna, Hosanna) 3. Knew Latin or Greek influenced by Latin (e. g. , 12: 42 quadrans “coin”) NOTE: The quadrans coin only circulated in the western part of the Roman Empire – not in Palestine
HISTORICAL BACKGROUND C THE DATE OF THE WRITING (69 C. E. ? )
HISTORICAL BACKGROUND C THE DATE OF THE WRITING (69 C. E. ? ) Why is this date significant?
HISTORICAL BACKGROUND C THE DATE OF THE WRITING (69 C. E. ? ) 1. Clue: Mark 13 (reads like a speech by Jesus) Note: this passage predicts imminent end of the world!
HISTORICAL BACKGROUND C THE DATE OF THE WRITING (69 C. E. ? ) 1. Clue: Mark 13 (reads like a speech by Jesus) Note: this passage predicts imminent end of the world! HISTORICAL-CRITICAL APPROACH requires: We examine on the level of Mark’s composition rather than on the level of Jesus actually speaking
HISTORICAL BACKGROUND C THE DATE OF THE WRITING (69 C. E. ? ) 1. Clue: Mark 13 (reads like a speech by Jesus) Note: this passage predicts imminent end of the world! HISTORICAL-CRITICAL APPROACH requires: We examine on the level of Mark’s composition rather than on the level of Jesus actually speaking Mark’s willingness to see end of world suggests: 1. the collapse of the city is imminent 2. it has not yet happened OR happened very recently
HISTORICAL BACKGROUND C THE DATE OF THE WRITING (69 C. E. ? ) 1. Clue: Mark 13 (reads like a speech by Jesus) Note: this passage predicts imminent end of the world! HISTORICAL-CRITICAL APPROACH requires: We examine on the level of Mark’s composition rather than on the level of Jesus actually speaking Mark’s willingness to see end of world suggests: 1. the collapse of the city is imminent 2. it has not yet happened OR happened very recently WHY?
HISTORICAL BACKGROUND C THE DATE OF THE WRITING (69 C. E. ? ) 1. Clue: Mark 13 (reads like a speech by Jesus) Note: this passage predicts imminent end of the world! HISTORICAL-CRITICAL APPROACH requires: We examine on the level of Mark’s composition rather than on the level of Jesus actually speaking Mark’s willingness to see end of world suggests: 1. the collapse of the city is imminent 2. it has not yet happened OR happened very recently WHY? If it had happened too long ago he would avoid having Jesus predict what did not happen (cf. Luke)
MARK 13 LUKE 21 5 And Jesus began to say to them, "Take heed that no one leads you astray. Many will come in my name, saying 'I am he!' and they will lead many astray. 14 But when you see the desolating sacrilege set up where it ought not to be … then let those who are in Judea flee to the mountains. 19 For In those days there will be such tribulation as has not been from the beginning of the creation which God created until now, and never will be. 20 And if the Lord had not shortened the days, no human being would be saved; but for the sake of the elect, whom he chose, he shortened the days 24 But in those days after that tribulation, the sun will be darkened, and moon will not give its light, 25 and the stars will be falling from heaven“ 30 Truly I tell you, this generation will not pass away until all these things have taken place. 8 And he said, "Take heed that you are not led astray; for many will come in my name saying, ‘I am he!' and, 'The time is at hand!' Do not go after them. 20 But when you see Jerusalem surrounded by armies, then know that its desolation has come near. 21 Then let those who are in Judea flee to the mountains … 23 For great distress shall be upon the earth and wrath upon this people; 24 they fall by the edge of the sword, and be led captive among all nations; and Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled. 25 And there will be signs in sun and moon and stars
MARK 13 LUKE 21 5 And Jesus began to say to them, "Take heed that no one leads you astray. Many will come in my name, saying 'I am he!' and they will lead many astray. 14 But when you see the desolating sacrilege set up where it ought not to be … then let those who are in Judea flee to the mountains. 19 For In those days there will be such tribulation as has not been from the beginning of the creation which God created until now, and never will be. 20 And if the Lord had not shortened the days, no human being would be saved; but for the sake of the elect, whom he chose, he shortened the days 24 But in those days after that tribulation, the sun will be darkened, and moon will not give its light, 25 and the stars will be falling from heaven“ 30 Truly I tell you, this generation will not pass away until all these things have taken place. 8 And he said, "Take heed that you are not led astray; for many will come in my name saying, ‘I am he!' and, 'The time is at hand!' Do not go after them. 20 But when you see Jerusalem surrounded by armies, then know that its desolation has come near. 21 Then let those who are in Judea flee to the mountains … 23 For great distress shall be upon the earth and wrath upon this people; 24 they fall by the edge of the sword, and be led captive among all nations; and Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled. 25 And there will be signs in sun and moon and stars Luke, written much later moves the prophecy further ahead in time
HISTORICAL BACKGROUND D THE LITERARY STRUCTURE
HISTORICAL BACKGROUND D THE LITERARY STRUCTURE 1. Finding the internal development of the narration
HISTORICAL BACKGROUND D THE LITERARY STRUCTURE 1. Finding the internal development of the narration - The Gospel of Mark is a literary work
HISTORICAL BACKGROUND D THE LITERARY STRUCTURE 1. Finding the internal development of the narration - The Gospel of Mark is a literary work - The author is the final editor of the independent stories that are passed down to him
HISTORICAL BACKGROUND D THE LITERARY STRUCTURE 1. Finding the internal development of the narration - The Gospel of Mark is a literary work - The author is the final editor of the independent stories that are passed down to him - we need to uncover literary devices and indications of the major divisions and subdivisions
HISTORICAL BACKGROUND D THE LITERARY STRUCTURE 2. Ancient writers often developed accounts by cycles
HISTORICAL BACKGROUND D THE LITERARY STRUCTURE 2. Ancient writers often developed accounts by cycles - hence repetition is a key literary indicator
HISTORICAL BACKGROUND D THE LITERARY STRUCTURE 2. Ancient writers often developed accounts by cycles - hence repetition is a key literary indicator See next slide on repetition example
MARK’S FONDNESS FOR THREEFOLD PATTERNS 1. 3 seed parables (4: 3 -32) 2. 3 popular opinions about John (6: 14 -15) 3. 3 popular opinions about Jesus (8: 27 -28) 4. 3 predictions of the Passion (8: 31, 9: 31, 10: 33 -34) 5. 3 failures of the disciples to stay awake in the garden of Gethsemane (14: 32 -42) 6. 3 denials of Jesus by Peter (14: 66 -72)
HISTORICAL BACKGROUND D THE LITERARY STRUCTURE 2. Ancient writers often developed accounts by cycles - other repetition examples appear in Mark
HISTORICAL BACKGROUND D THE LITERARY STRUCTURE 2. Ancient writers often developed accounts by cycles - here are two common structures LITERARY STRUCTURE INCLUSION PARALLELISM A A B B C C D A' E B' A' C'
HISTORICAL BACKGROUND D THE LITERARY STRUCTURE 2. Ancient writers often developed accounts by cycles - such an inclusion and parallelism appear in Mark Look at the third section (III) of the “Outline of Mark’s Gospel”
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 Open your bibles to Mark 8: 22
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 1 st cure is curious – involves a two-stage miracle! It ends with admonition to go straight home, avoid village
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 1 st cure is curious – involves a two-stage miracle! It ends with admonition to go straight home, avoid village
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 Parallel two stage drama – two interventions by Jesus
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 Parallel two stage drama – two interventions by Jesus It ends with admonition to silence
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 The two stories belong together and therefore introduce the middle section of the gospel of Mark
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 1 a. Immediately after introduction – Jesus’ passion prediction
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 1 a. Immediately after introduction – Jesus’ passion prediction 1 b. Peter’s ambition shows wrong understanding of Jesus
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 1 a. Immediately after introduction – Jesus’ passion prediction 1 b. Peter’s ambition shows wrong understanding of Jesus 1 c. Then a series of episodes about Jesus on ‘way’
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 2 a. Repeats same pattern – Jesus’ passion prediction
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 2 a. Repeats same pattern – Jesus’ passion prediction 2 b. Disciples do not understand him & are ambitious
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 2 a. Repeats same pattern – Jesus’ passion prediction 2 b. Disciples do not understand him & are ambitious 2 c. Then another series of episodes about Jesus on ‘way’
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 3 a. Repeats same pattern – Jesus’ passion prediction
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 3 a. Repeats same pattern – Jesus’ passion prediction 3 b. Unflattering story of disciples James’ and John’s ambition
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 PARALLEL PATTERN IS EVIDENT:
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 PARALLEL PATTERN IS EVIDENT: a) Necessity of Jesus’ suffering and death
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 PARALLEL PATTERN IS EVIDENT: a) Necessity of Jesus’ suffering and death b) The blindness of the disciples
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 Section ends with cure of the blind Bartimaeus
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 Section ends with cure of the blind Bartimaeus - Cure happens in one step
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 Section ends with cure of the blind Bartimaeus - Cure happens in one step - Ends with the man following Jesus
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 BY UNCOVERING LITERARY PATTERNS:
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 BY UNCOVERING LITERARY PATTERNS: 1. We see Mark’s interest in blindness and seeing
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 BY UNCOVERING LITERARY PATTERNS: 1. We see Mark’s interest in blindness and seeing 2. The disciples are particularly ‘blind’
III. “The Way” of the Suffering Son of Man 8: 22‑ 10: 52 A. The cure of the blind man and Peter’s confession 8: 22‑ 30 B. 1 st passion prediction and Peter’s blindness 8: 31‑ 33 ‑Episodes on ‘way’ to Jerusalem 8: 34‑ 9: 29 C. 2 nd passion prediction and the disciples’ ambition ‑Episodes on ‘way’ to Jerusalem 9: 30‑ 37 9: 38‑ 10: 32 D. 3 rd passion prediction and the ambition of James & John 10: 33‑ 45 A'. The cure of the blind man 10: 46‑ 52 BY UNCOVERING LITERARY PATTERNS: 1. We see Mark’s interest in blindness and seeing 2. The disciples are particularly ‘blind’ 3. Jesus a savior who cures blindness in all forms
I. Prelude II. The Progressive Revelation of Jesus as Messiah A. Jesus with the crowd and the leaders 1. Summary and call of the first disciples 2. Episodes of Jesus’ teaching and healing 3. Blindness: The Pharisees’ plot to kill Jesus B. Jesus with his disciples 1. Summary and appointment of the Twelve 2. Episodes of Jesus’ teaching and healing 3. Blindness: The disbelief at Nazareth C. Jesus manifests himself to his disciples 1. Summary and mission of the Twelve 2. Episodes about Jesus 3. Blindness: The disciples’ lack of understanding 1: 1‑ 13 1: 14‑ 8: 21 1: 14‑ 3: 6 1: 14‑ 20 1: 21‑ 3: 5‑ 6 3: 7‑ 6: 6 a 3: 7‑ 19 3: 20‑ 5: 43 6: 1‑ 6 a 6: 6 b‑ 8: 21 6: 6 b‑ 13 6: 14‑ 8: 13 8: 14‑ 21 A similar analysis can be made on the first two sections
I. Prelude II. The Progressive Revelation of Jesus as Messiah A. Jesus with the crowd and the leaders 1. Summary and call of the first disciples 2. Episodes of Jesus’ teaching and healing 3. Blindness: The Pharisees’ plot to kill Jesus B. Jesus with his disciples 1. Summary and appointment of the Twelve 2. Episodes of Jesus’ teaching and healing 3. Blindness: The disbelief at Nazareth C. Jesus manifests himself to his disciples 1. Summary and mission of the Twelve 2. Episodes about Jesus 3. Blindness: The disciples’ lack of understanding 1: 1‑ 13 1: 14‑ 8: 21 1: 14‑ 3: 6 1: 14‑ 20 1: 21‑ 3: 5‑ 6 3: 7‑ 6: 6 a 3: 7‑ 19 3: 20‑ 5: 43 6: 1‑ 6 a 6: 6 b‑ 8: 21 6: 6 b‑ 13 6: 14‑ 8: 13 8: 14‑ 21 After an introduction we have three summaries
I. Prelude II. The Progressive Revelation of Jesus as Messiah A. Jesus with the crowd and the leaders 1. Summary and call of the first disciples 2. Episodes of Jesus’ teaching and healing 3. Blindness: The Pharisees’ plot to kill Jesus B. Jesus with his disciples 1. Summary and appointment of the Twelve 2. Episodes of Jesus’ teaching and healing 3. Blindness: The disbelief at Nazareth C. Jesus manifests himself to his disciples 1. Summary and mission of the Twelve 2. Episodes about Jesus 3. Blindness: The disciples’ lack of understanding Followed by three episodic sections 1: 1‑ 13 1: 14‑ 8: 21 1: 14‑ 3: 6 1: 14‑ 20 1: 21‑ 3: 5‑ 6 3: 7‑ 6: 6 a 3: 7‑ 19 3: 20‑ 5: 43 6: 1‑ 6 a 6: 6 b‑ 8: 21 6: 6 b‑ 13 6: 14‑ 8: 13 8: 14‑ 21
I. Prelude II. The Progressive Revelation of Jesus as Messiah A. Jesus with the crowd and the leaders 1. Summary and call of the first disciples 2. Episodes of Jesus’ teaching and healing 3. Blindness: The Pharisees’ plot to kill Jesus B. Jesus with his disciples 1. Summary and appointment of the Twelve 2. Episodes of Jesus’ teaching and healing 3. Blindness: The disbelief at Nazareth C. Jesus manifests himself to his disciples 1. Summary and mission of the Twelve 2. Episodes about Jesus 3. Blindness: The disciples’ lack of understanding 1: 1‑ 13 1: 14‑ 8: 21 1: 14‑ 3: 6 1: 14‑ 20 1: 21‑ 3: 5‑ 6 3: 7‑ 6: 6 a 3: 7‑ 19 3: 20‑ 5: 43 6: 1‑ 6 a 6: 6 b‑ 8: 21 6: 6 b‑ 13 6: 14‑ 8: 13 8: 14‑ 21 Then each unit ends with a form of ‘blindness’
IV. Part Three: The Climax in Jerusalem 11: 1‑ 16: 8 A. The judgment of Jerusalem 11: 1‑ 13: 37 B. The passion and death of Jesus 14: 1‑ 15: 47 C. The announcement of the resurrection THE FINAL CLIMATIC WEEK IN JERUSALEM: 16: 1‑ 8 1. Theme of Jesus’ death is clear 2. Inclusion and parallelism are more difficult to find 3. Many scholars see the Gospel as a passion narrative with a long introduction
IV. Part Three: The Climax in Jerusalem 11: 1‑ 16: 8 A. The judgment of Jerusalem 11: 1‑ 13: 37 B. The passion and death of Jesus 14: 1‑ 15: 47 C. The announcement of the resurrection THE FINAL CLIMATIC WEEK IN JERUSALEM: 16: 1‑ 8 1. Theme of Jesus’ death is clear 2. Inclusion and parallelism are more difficult to find 3. Many scholars see the Gospel as a passion narrative with a long introduction
IV. Part Three: The Climax in Jerusalem 11: 1‑ 16: 8 A. The judgment of Jerusalem 11: 1‑ 13: 37 B. The passion and death of Jesus 14: 1‑ 15: 47 C. The announcement of the resurrection THE FINAL CLIMATIC WEEK IN JERUSALEM: 16: 1‑ 8 1. Theme of Jesus’ death is clear 2. Inclusion and parallelism are more difficult to find 3. Many scholars see the Gospel as a passion narrative with a long introduction
IV. Part Three: The Climax in Jerusalem 11: 1‑ 16: 8 A. The judgment of Jerusalem 11: 1‑ 13: 37 B. The passion and death of Jesus 14: 1‑ 15: 47 C. The announcement of the resurrection THE FINAL CLIMATIC WEEK IN JERUSALEM: 16: 1‑ 8 1. Theme of Jesus’ death is clear 2. Inclusion and parallelism are more difficult to find 3. Many scholars see the Gospel as a passion narrative with a long introduction
HISTORICAL BACKGROUND D THE LITERARY STRUCTURE CONCLUSION
HISTORICAL BACKGROUND D THE LITERARY STRUCTURE CONCLUSION • The observation of repetition is a key to uncovering literary structure
HISTORICAL BACKGROUND D THE LITERARY STRUCTURE CONCLUSION • The observation of repetition is a key to uncovering literary structure • The author of Mark creates an interpretation of Jesus through what he says and how he structures his message
THE TEXT OF MARK’S GOSPEL A THE EARLIEST FORM ENDS AT 16: 8 1. Particularly perplexing problem - original text ended at 16: 8 (very somber and negative) Mark 16: 8 So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid
THE TEXT OF MARK’S GOSPEL B ADDITIONS DERIVED FROM OTHER GOSPELS 1. 16: 9 -10 16: 11 16: 12 -13 16: 14 16: 15 -19 = = = Jn 20: 10 -18 Lk 24: 11 Lk 24: 13 -32 Lk 24: 36 -49 Mt 28: 16 -20 Clearly a patchwork of passages from other gospels - sometimes using their precise words
THE THEOLOGY OF MARK’S GOSPEL With these overall perspectives we can now read the gospel - We must be cautious to let Mark speak - We must not read into the text what was not intended - We must imagine that this is our only source - Only then, we will see what it says about: 1. Jesus 2. The end of the world 3. Jesus’ work of salvation
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) • Descriptions of Jesus appear to fall into general categories • At times these categories seem to conflict From your tutorial preparation you were asked: How does the author portray Jesus —what is Jesus’ personality?
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 1. Jesus as a Limited Human Being - Mark often dramatizes the limits of Jesus Mark 6: 5 -6 And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief. ¶ Then he went about among the villages teaching. Significance becomes clearer when compared with Matthew
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 1. Jesus as a Limited Human Being - Mark often dramatizes the limits of Jesus Mark 6: 5 -6 And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief. ¶ Then he went about among the villages teaching. Matthew makes it a statement of fact Matt. 13: 58 And he did not do many deeds of power there, because of their unbelief.
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 1. Jesus as a Limited Human Being - Mark often dramatizes the limits of Jesus Mark 10: 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared. AND Mark 13: 32 But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father.
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 1. Jesus as a Limited Human Being - Mark often dramatizes the limits of Jesus Mark 10: 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared. AND Mark 13: 32 But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father. Both limits deal with matters central to Jesus’ very mission
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 1. Jesus as a Limited Human Being - Related issue: frequent display of Jesus’ emotions Mark 3: 5 He looked around at them with anger; he was grieved at their hardness of heart … Mark 10: 14 But when Jesus saw this, he was indignant … Mark 10: 21 Jesus, looking at him, loved him and said, … Mark 10: 16 he took them [children] up in his arms …
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 1. Jesus as a Limited Human Being - Related issue: frequent display of Jesus’ emotions Mark 3: 5 He looked around at them with anger; he was grieved at their hardness of heart … Mark 10: 14 But when Jesus saw this, he was indignant … Mark 10: 21 Jesus, looking at him, loved him and said, … Mark 10: 16 he took them [children] up in his arms … Seems like a real flesh and blood human
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 1. Jesus as a Limited Human Being - Humanity and weakness intensify during passion Mark 14 -15 (many details of humiliation and torture) • I am deeply grieved, even to death; remain here and keep awake. • … remove this cup from me; yet, not what I want, but what you want • My God, my God, why have you forsaken me? • Then Jesus gave a loud cry and breathed his last
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God - almost directly contrary aspect of Jesus - not used with great frequency; but used strategically Signaled in opening line Mark 1: 1 The beginning of the good news of Jesus Christ, the Son of God. Author’s voice
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God - almost directly contrary aspect of Jesus - not used with great frequency; but used strategically Repeated at the Baptism of Jesus Mark 1: 11 And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased. ” Heavenly voice
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God - almost directly contrary aspect of Jesus - not used with great frequency; but used strategically Repeated at the Transfiguration of Jesus Mark 9: 7 Then a cloud overshadowed them, and from the cloud there came a voice, “This is my Son, the Beloved; listen to him!” Heavenly voice
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God - almost directly contrary aspect of Jesus - not used with great frequency; but used strategically Occasionally voiced by a demon Mark 3: 11, 5: 7 … the unclean spirits … shouted, “You are the Son of God!” [AND] “…, Jesus, Son of the Most High God? Non-human voice
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God - almost directly contrary aspect of Jesus - not used with great frequency; but used strategically Finally, by the Gentile centurion Mark 3: 11, 5: 7 “Truly this man was God’s Son!” Human voice Combined with opening statement: forms an inclusio
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God - “son of God” originally a Hebraism for “divine like”
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God - “son of God” originally a Hebraism for “divine like” - sometimes meaning simply a “godly” person
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God - “son of God” originally a Hebraism for “divine like” - sometimes meaning simply a “godly” person Wis. 2: 18 for if the righteous man is God’s child, he will help him, and will deliver him from the hand of his adversaries.
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God - “son of God” originally a Hebraism for “divine like” - sometimes meaning simply a “godly” person - kings were called “son of God” = closeness to God
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God - “son of God” originally a Hebraism for “divine like” - sometimes meaning simply a “godly” person - kings were called “son of God” = closeness to God 2 Sam. 7: 14 I will be a father to him, and he shall be a son to me. Davidic Covenant By no means an indication of divinity
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God - “son of God” originally a Hebraism for “divine like” - sometimes meaning simply a “godly” person - kings were called “son of God” = closeness to God Psa. 2: 7 ¶ I will tell of the decree of the LORD: He said to me, “You are my son; today I have begotten you. Royal Psalm By no means an indication of divinity
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God - “son of God” originally a Hebraism for “divine like” - sometimes meaning simply a “godly” person - kings were called “son of God” = closeness to God - ancient Hebrew poor in adjectives; used “son of”
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God - “son of God” originally a Hebraism for “divine like” - sometimes meaning simply a “godly” person - kings were called “son of God” = closeness to God - ancient Hebrew poor in adjectives; used “son of” 1. An Israelite was “a son of Israel” 2. A wicked man was a “son of iniquity”
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God Example of Mark’s literary license
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God Example of Mark’s literary license Recall the confession of the centurion:
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God Example of Mark’s literary license Recall the confession of the centurion: - from a historical perspective: What did it mean to Roman?
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God Example of Mark’s literary license Recall the confession of the centurion: - from a historical perspective: What did it mean to Roman? - from a Markan perspective: has significant application
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God Example of Mark’s literary license Recall the confession of the centurion: - from a historical perspective: What did it mean to Roman? - from a Markan perspective: has significant application - it appears to be the key to understanding Christology
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God Example of Mark’s literary license Recall the confession of the centurion: - from a historical perspective: What did it mean to Roman? - from a Markan perspective: has significant application - it appears to be the key to understanding Christology - Mark gives no specific explanation
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God Example of Mark’s literary license Recall the confession of the centurion: - from a historical perspective: What did it mean to Roman? - from a Markan perspective: has significant application - it appears to be the key to understanding Christology - Mark gives no specific explanation Note Mark’s use of scripture citation in tutorial
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 2. Jesus, the Powerful Son of God - Mark clearly insists on Jesus’ divine-like character - Jesus has power over illness AND forces of nature - Jesus is no ordinary human being - He is no ordinary prophet or teacher of the law - He is the Son of God with “authority”
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 3. Jesus as the Son of Man - title originally a Hebraism for “human being” - 200 years before Jesus this title took on new meaning - first time in Book of Daniel Dan. 7: 13 -14. . . I saw one like a human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him. To him was given dominion and glory and kingship, that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed.
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 3. Jesus as the Son of Man - title originally a Hebraism for “human being” - 200 years before Jesus this title took on new meaning - first time in Book of Daniel Figure unclear: angel? Israel? Dan. 7: 13 -14. . . I saw one like a human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him. To him was given dominion and glory and kingship, that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed.
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 3. Jesus as the Son of Man - title originally a Hebraism for “human being” - 200 years before Jesus this title took on new meaning - first time in Book of Daniel - later Jewish writings (1 Enoch, 4 Ezra) give evidence of a glorious and powerful messianic figure
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 3. Jesus as the Son of Man - title originally a Hebraism for “human being” - 200 years before Jesus this title took on new meaning - first time in Book of Daniel - later Jewish writings (1 Enoch, 4 Ezra) give evidence of a glorious and powerful messianic figure - Marks adds to this image one of a suffering and victimized Son of Man (see next slide with 3 predictions)
1. Mark 8: 31 Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 2. Mark 9: 31 for he was teaching his disciples, saying to them, “The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again. ” 3. Mark 10: 33 -34 33 saying, “See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death; then they will hand him over to the Gentiles; 34 they will mock him, and spit upon him, and flog him, and kill him; and after three days he will rise again. ”
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 4. Jesus as Mystery
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 4. Jesus as Mystery - Mark insists on a person who is glorious and powerful while suffering and powerless unto death
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 4. Jesus as Mystery - Mark insists on a person who is glorious and powerful while suffering and powerless unto death - epitomized by scene of the storm on the lake: Jesus sleeping like a tired human being, is awakened by the disciples and calms the lake with a command
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 4. Jesus as Mystery - Mark insists on a person who is glorious and powerful while suffering and powerless unto death - epitomized by scene of the storm on the lake: Jesus sleeping like a tired human being, is awakened by the disciples and calms the lake with a command Mark 4: 41 And they were filled with great awe and said to one another, “Who then is this, that even the wind and the sea obey him? ”
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 4. Jesus as Mystery - Mark insists on a person who is glorious and powerful while suffering and powerless unto death - epitomized by scene of the storm on the lake: Jesus sleeping like a tired human being, is awakened by the disciples and calms the lake with a command Dominating theme - no answer given! Mark 4: 41 And they were filled with great awe and said to one another, “Who then is this, that even the wind and the sea obey him? ”
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 4. Jesus as Mystery - Markan Jesus teaches parables "to be obscure" - historical Jesus likely used them "to be understood" Mark 4: 10 -12. . . the twelve asked him about the parables. 11 And he said to them, “To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; 12 in order that ‘they may indeed look, but not perceive, and may indeed listen, but not understand; so that they may not turn again and be forgiven. ’”
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 4. Jesus as Mystery On the level of the historical Jesus - does not make sense On the level of Markan composition - fits theme of mystery Mark 4: 10 -12. . . the twelve asked him about the parables. 11 And he said to them, “To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; 12 in order that ‘they may indeed look, but not perceive, and may indeed listen, but not understand; so that they may not turn again and be forgiven. ’”
THE THEOLOGY OF MARK’S GOSPEL A MARK’S CHRISTOLOGY (Portrayal of Jesus) 4. Jesus as Mystery On the level of the historical Jesus - does not make sense On the level of Markan composition - fits theme of mystery Mark 5: 21 -24, 35 -43 a large crowd followed him. . . “Your daughter is dead. ” He took her by the hand said to her, . . . “Little girl, get up!” And immediately the girl got up and began to walk about. At this they were overcome with amazement. He strictly ordered them that no one should know this, The miracle of raising from the dead
THE THEOLOGY OF MARK’S GOSPEL B MARK’S SOTERIOLOGY (A saving life and death) 1. How can death be considered saving? 2. How can a Roman execution bring forth life? What type of salvation can come from a murder? - Greek word for salvation = soteria - for Mark this consistutes the "mystery" - disciples readily accept Jesus as Messiah but reject his understanding of a suffering Messiah who must die
THE THEOLOGY OF MARK’S GOSPEL B MARK’S SOTERIOLOGY (A saving life and death) Mark 15: 33 -39 When it was noon, darkness came over the whole land until three in the afternoon. 34 At three o’clock Jesus cried out with a loud voice, “Eloi, lema sabachthani? ” which means, “My God, my God, why have you forsaken me? ”. . . 37 Then Jesus gave a loud cry and breathed his last. . 39 Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was God’s Son!” At the final moment of great darkness it is possible for a human to confess Jesus as the Son of God
THE THEOLOGY OF MARK’S GOSPEL B MARK’S ESCHATOLOGY (End of the world) 1. Expectations of an End Coming Soon - eschaton = 'end' or 'final thing' - key passage is chapter 13 - composition brings together two events:
THE THEOLOGY OF MARK’S GOSPEL B MARK’S ESCHATOLOGY (End of the world) 1. Expectations of an End Coming Soon - eschaton = 'end' or 'final thing' - key passage is chapter 13 - composition brings together two events: 1. Roman destruction in 70 C. E. 2. End of the world (apocalyptic)
THE THEOLOGY OF MARK’S GOSPEL B MARK’S ESCHATOLOGY (End of the world) 1. Expectations of an End Coming Soon - eschaton = 'end' or 'final thing' - key passage is chapter 13 - composition brings together two events: 1. Roman destruction in 70 C. E. 2. End of the world (apocalyptic) - "flee to the mountains" v. 14 makes sense against Roman background; not as end of the world reference
THE THEOLOGY OF MARK’S GOSPEL B MARK’S ESCHATOLOGY (End of the world) 1. Expectations of an End Coming Soon - eschaton = 'end' or 'final thing' - key passage is chapter 13 - composition brings together two events: 1. Roman destruction in 70 C. E. 2. End of the world (apocalyptic) - "flee to the mountains" v. 14 makes sense against Roman background; not as end of the world reference - "wars, persecutions, false messiahs, horrors" could be apocalyptic
THE THEOLOGY OF MARK’S GOSPEL B MARK’S ESCHATOLOGY (End of the world) 1. Expectations of an End Coming Soon - Mark sees Roman war and end of the world as two separate events BUT coming one after another!
THE THEOLOGY OF MARK’S GOSPEL B MARK’S ESCHATOLOGY (End of the world) 1. Expectations of an End Coming Soon - Mark sees Roman war and end of the world as two separate events BUT coming one after another! - He appears to expect the inauguration of the kingdom of God in this generation following the end of the world
THE THEOLOGY OF MARK’S GOSPEL B MARK’S ESCHATOLOGY (End of the world) 2. The End and The Mystery - this speedy end of the world is reinterpreted by other gospel writers and Paul - nevertheless it fits in very well with Mark’s perspective about Jesus and salvation - CLUE is in the trial before the high priest
Mark 14: 60 Then the high priest stood up before them and asked Jesus, “Have you no answer? What is it that they testify against you? ” 61 But he was silent and did not answer. Again the high priest asked him, “Are you the Messiah, the Son of the Blessed One? ” 62 Jesus said, “I am; and ‘you will see the Son of Man seated at the right hand of the Power, ’ and ‘coming with the clouds of heaven. ’”
Mark 14: 60 Then the high priest stood up before them and asked Jesus, “Have you no answer? What is it that they testify against you? ” 61 But he was silent and did not answer. Again the high priest asked him, “Are you the Messiah, the Son of the Blessed One? ” 62 Jesus said, “I am; and ‘you will see the Son of Man seated at the right hand of the Power, ’ and ‘coming with the clouds of heaven. ’” Matches the description of the end of the world Mark 13: 26 Then they will see ‘the Son of Man coming in clouds’ with great power and glory.
Mark 14: 60 Then the high priest stood up before them and asked Jesus, “Have you no answer? What is it that they testify against you? ” 61 But he was silent and did not answer. Again the high priest asked him, “Are you the Messiah, the Son of the Blessed One? ” 62 Jesus said, “I am; and ‘you will see the Son of Man seated at the right hand of the Power, ’ and ‘coming with the clouds of heaven. ’” Matches the description of the end of the world Mark 13: 26 Then they will see ‘the Son of Man coming in clouds’ with great power and glory. The end of the mystery will take place at the end of the world and with Jesus’ return
THE THEOLOGY OF MARK’S GOSPEL B MARK’S ESCHATOLOGY (End of the world) 2. The End and The Mystery - mystery and darkness are essential part of Christian faith
THE THEOLOGY OF MARK’S GOSPEL B MARK’S ESCHATOLOGY (End of the world) 2. The End and The Mystery - mystery and darkness are essential part of Christian faith LOOK AT THE ENDING:
THE THEOLOGY OF MARK’S GOSPEL B MARK’S ESCHATOLOGY (End of the world) 2. The End and The Mystery - mystery and darkness are essential part of Christian faith LOOK AT THE ENDING: Mark 16: 8 So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.
THE THEOLOGY OF MARK’S GOSPEL B MARK’S ESCHATOLOGY (End of the world) 2. The End and The Mystery - mystery and darkness are essential part of Christian faith LOOK AT THE ENDING: Mark 16: 8 So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid. • Deemphasis on the resurrection (which he believes)
THE THEOLOGY OF MARK’S GOSPEL B MARK’S ESCHATOLOGY (End of the world) 2. The End and The Mystery - mystery and darkness are essential part of Christian faith LOOK AT THE ENDING: Mark 16: 8 So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid. • Deemphasis on the resurrection (which he believes) • Emphasis on the imminent return of Jesus (mystery lifted)
CONCLUSIONS 1. Mark’s Christology ends with an open-ended question: Who can this man be?
CONCLUSIONS 1. Mark’s Christology ends with an open-ended question: Who can this man be? 2. Mark’s Eschatology is from a presupposition stemming from the apocalyptic fervor of his day (ca 70 C. E. )
CONCLUSIONS 1. Mark’s Christology ends with an open-ended question: Who can this man be? 2. Mark’s Eschatology is from a presupposition stemming from the apocalyptic fervor of his day (ca 70 C. E. ) 3. Mark’s Soteriology involves the suffering of the Son of Man (Messiah) - mankind must likewise suffer (fear) until Jesus returns which should be very soon
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