Week 3: The Gospel of Mark

Messianic Secret - Wrede

- A famous view was promoted by the turn of the 19th to 20th century scholar, William Wrede. - He dubbed this the Messianic Secret theme, or motif, in Mark's gospel. - For Wrede, the theme developed because Jesus had not believed himself to be the Messiah, and had denied it on several occasions. But the early churches believed he was the Messiah, and so were faced with the problem of explaining his attitude. - The idea then was that Mark introduced this literary fiction of Jesus, regularly silencing people who had come to this understanding, so that they would not tell others. - This then supposedly explained why in Mark's day, writing probably in the 60s, he was able to call Jesus the Messiah, even though many of his readers presumably would not have heard of this claim before and wonder why they had not heard of it.

Son of God in Mark

- A key Christological title for Mark is Son of God or, at times, just Son. - While not occurring frequently in the gospel, it appears at highly strategic places in Mark's narrative. - First of all, it is in Mark's opening verse which forms a kind of headline to the gospel: the beginning of the good news of Jesus, the Christ and Son of God. - It recurs again in the climactic position on the lips of the centurion who watches Jesus die and confesses: "Truly this man was the Son of God" (15:39). - In between these two texts, we read that the voice from heaven designates Jesus as Son at His baptism (1:11) and then again at His transfiguration (9:7). - Intriguingly, elsewhere the title occurs only on the lips of demons representing their supernatural knowledge of Jesus' identity (see 3:11; 5:7).

Messianic Secret - more likely

- It is much more likely, however, that Jesus did believe Himself to be the Christ and so proclaim and acknowledge that fact. But He was very hesitant about accepting the title, or accepting it unqualified. - This, no doubt, would have produced premature enthusiasm for a military ruler or royal Messiah, when in fact that was not how He saw His mission during this first coming of His on earth. - Clearly popular Christological hopes did not leave room for a suffering Messiah. It was not just Peter who was unprepared for such a claim. - Only after Christ's crucifixion and resurrection could His more glorious nature be described without this kind of fear of misunderstanding. Thus 9:9 is the one place in Mark's gospel where the Messianic Secret theme appears, but a limit is put on the so-called secrecy. - After His resurrection, then that veil of secrecy can be lifted.

Messianic Secret - in light of the cross

- One of Mark's major points is that Jesus' crucifixion was his key work and that all else - even the exorcisms, healings and other miracles - was only an incomplete hint of Jesus' true nature and meaning. - This is why no one is allowed to acclaim Jesus openly as Son of God or Messiah, for any acclamation uninformed by the crucifixion is misleading and invalid (9:9). - This is why, also, the people and the disciples are presented in Mark as bewildered and even stupid. - In Mark's view, no one could understand the true meaning of Jesus and his work until Jesus had actually completed it by his death as a ransom for others (10:45). - Thus there us a theologically profound reason for the emphasis on secrecy, mystery, and the dullness of crowds and disciples.

Messianic Secret/ Christ

- What makes the title "Christ" so significant for Mark is not its frequency, but the fact that this practice of Jesus silencing those who come to recognize him as Messiah (or its functional equivalent) put so starkly with Peter (8:30) is a recurring both dominant and distinctive theme in Mark. - It appears in the other gospels, but not nearly as frequently. - More so than elsewhere, Jesus regularly commands people not to tell anyone about His identity. - We see this when He separates off the insiders from the outsiders in terms of those who understand parables (4:10-12). - We see it when demons' confessions of Christ are rebuked (1:25, 34; 3:12). - We see it when spectacular miracles are followed up by commands to silence, as if that were realistically possible (see for example 1:44; 5:18-19, 43; and so on).

The narrator of Mark

- a literary figure created by the author - is set up to do things in certain ways - is omniscient - has privileged info Mark 2:6-8 - has insight into motives and thoughts - is reliable - consistent in his point of view - tries to control the readers/hearers

Reading Mark as story

1. Read it in one setting 2. Don't overlay Mark's story with our fully developed Christian theology - need to understand the theological background of the time. 3. Don't read in our own cultural values.

Mark's introduction

1:1-15 Framed by the word euangelion Mark is doing something new A new exodus - with clear allusions to Isaiah 40-55 - refer to it but not quoting it - a voice crying in the wilderness - Isaiah 40 - voice of baptism is echoing - Isaiah 42:1 - 1:14-15 is programmatical Sets the agenda for the gospel - summary of Jesus' message

Galilean Ministry incl. 3 responses in Mark

1:16-8:26 Jesus does heaps of healing in the first half and heaps of teaching in the second half - is presented as a miracle worker and teacher of authority. Three responses: - misunderstanding (6:52, 8:20-21) followed by miracle of spitting on eyes two part healing. Coming to understanding - Peter's confession. - amazement and uncertainty (1:22, 27, 7:37) - conflict - with religious authorities - the conflict narratives (2:1-3:6) First charge of blasphemy is the one he is indicted with at the trial. It has regularly been observed that, from 1:1 to 8:29 (or perhaps 8:30), there is entirely a focus on Jesus' adult ministry. It has rapid action, fast-paced narrative sequence and the frequent use of the word immediately to link events potentially separated by a certain amount of time to keep that sense of rapidity going. Per segment of text, there is a significant focus on Jesus as miracle-worker and as the popular self-styled prophet/rabbi that attracts ever-increasing crowds. This is in part because of His teaching, but even more because of His miracles. Indeed, there is what one might call a growing sense of Jesus as a divine Messiah.

Humanity of Jesus in Mark

1:41, 10:14 indignant 1:43 warning 3:5 angry and deeply distressed 8:12 sighed deeply 8:33 rebuked 10:16 held children 10:21 loving

Failures of disciples

4:13 don't you understand? 6:52 they did not understand, their hearts were hardened 8:17 are your hearts hardened? 8:21 do you still not understand? 9:10 discussing what "rising from the dead" meant 9:32 did not understand

Peters confession at Caesarea Philippi

8:27-30 The definitive turning point in Mark's Gospel Location - north of Galilee - is it deliberate that Caesarea Philippi is as far from Jerusalem that Jesus ever went? Peter's statement - occasioned by miracles, straight after confession, Jesus plainly declares his death and resurrection (8:31-33). Probably doesn't understand until Pentecost. Messianic secret

Symbols of desert, sea and mountain

Desert - place of loneliness and place of spiritual encounter - place where there is a lack of food - wilderness and Jesus feeding the 4000 - place of testing - Israel (failed) and Jesus (passed), disciples (fail) Sea - chaos and storm - pigs - those who cause little ones to stumble - Jesus has total authority over the sea - rebukes storms, walks on water Mountain - place of revelation - select 12, transfigurations, to pray, Olivet discourse

'Gospel'

From 'god spel', 'good news', which translates the Greek word euangelion. Originally a reward given to a man who brought good news, to meaning the good news itself, and then the 'good news proclaimed by and centring on Jesus'. The word 'gospel' is actually not mentioned much in the Gospels. However, it is used frequently in the later letters of the New Testament. Nevertheless, it does appear in Mark 1:1, 14, 15. The NIV uses different words (in v. 1 it is 'gospel' and in v. 14 it is 'good news') to translate the same word that this gospel writer used, whereas the NRSV uses 'good news' in each case. 'Good news' is actually what 'gospel' means.

Journey to the cross in Mark

From 8:31 to the end of the gospel with a much slower narrative in terms of the amount of time covered. - There is much more of a focus on the preparation for Christ's death and the road to the cross. - There is a much higher percentage of dialogue and teaching, as over against miracles or other fast-paced events. - And thus the focus is much more on Jesus as the suffering Messiah. It would seem that Mark is deliberately trying to stress both Jesus' divinity and His humanity, both His suffering and His exultation. He stresses both the road to the cross and His coming glory foreshadowed in part already during His ministry.

Galilee vs. Jerusalem in Mark

Galilee - the place of mission Galilee is the place of action, powerful ministry, and success. In Galilee Jesus did many miracles. In Galilee Jesus revealed his power and glory. In Galilee the disciples began to believe in Jesus. It is a good place to stay. However, after Jesus' ministry in Galilee, he starts out on his journey to Jerusalem. Jerusalem represents the place of Jesus' suffering. Jerusalem - the place of opposition, religious, political centre, suffering and death. The disciples are told to return to Galilee - a new mission - in the resurrection story.

Conflict in Mark

In Mark's Gospel, the protagonist Jesus is engaged in each of the kinds of conflict listed above: he battles the unclean spirits; he overcomes threatening forces of nature; he confronts the Judean and Gentile authorities; he struggles with the disciples; and he agonizes within himself about his death. These are the primary conflicts. There are also minor conflicts with which we will not deal: John the baptist confronts Herod; Jesus is at odds with his family; and Jesus has brief conflicts with some minor characters, such as the Syrophoenician woman.

Sandwich episodes

In this pattern of repetition, two similar episodes are placed in juxtaposition with each other. One episode is "sandwiched" (as an interruption) between the beginning and ending of another episode. Such sandwiching of episodes occurs frequently in Mark's story. For example, after Jairus asks Jesus to heal his dying daughter, audiences must wait, while the woman with the flow of blood touches Jesus to be healed, before finding out what happens to the daughter. When the family of Jesus comes out to seize him, hearers are in suspense about the result until after Jesus argues with the authorities. When Peter sits down "in the firelight" with soldiers in the courtyard of the high priest, hearers will experience Jesus' trial before learning what happened to Peter. Such suspense maintains audience interest, enticing hearers to stay alert through the second episode to find out how the first episode will end.

The basic structure of Mark

Intro (1:1-15) Galilean Ministry (1:16-8:26) Peter's confession (8:27-30) - the middle hinge point Jerusalem ministry i) journey to Jerusalem (8:31-11:11) ii) teaching in Jerusalem (11:12-13:37) iii) death and resurrection in Jerusalem (14:1-16:8)

Mark's audience

Irenaeus and Clement of Alexandria both agree that Mark was written in Rome to serve the needs of the church there. Written for non-Jews: Aramaic phrases such as talitha, koum and ephphatha are translated into Greek and Jewish customs are also explained in a way that suggests they were unfamiliar (e.g. 7:3-4). There are also a number of Latinisms in the text (e.g. 12:42, 15:16)

Key verse in Mark's understanding of Jesus' Messiahship/ Suffering Servant

Mark 10:45 "for even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." This verse is the summary of Mark's soterioty (Soteriology - doctrine of salvation) Links with Daniel 7:13-14 Son of man - transcendent figure who goes to the Ancient of Days. Give his life as a ransom - mirrored in Isaiah 53 - suffering servant. First link of suffering servant and Son of Man. Linking Kingdom and suffering - strong implications for discipleship.

What is the main message of Jesus as portrayed in the Gospel of Mark?

Mark 1:14-15 Repent and believe for the Kingdom of God is near. Gospel - good news - euangellion - used 9 times in Mark The heart of the gospel message concerns the kingdom of God, cf Is 52:7, 40:9 Kingdom - rule of God. Messiah - God's anointed one Is 9:1-7, 11:1-9 The first thing Jesus says in Mark's gospel is announcing the kingdom. Mark 9:1 Jesus announces the kingdom of God comes with power. Kingdom is tied to the cross.

Testimony of Papias for Mark

Mark as author Mark's indebtedness to Peter Not in chronological order Peter's teaching adapted to needs of hearers Use of various sources Commitment to accuracy and truth

The gospel of Mark is primarily a passion narrative with an extended introduction

Martin Kahler quote. Individual pericopes may focus on different ideas not directly related to the passion of Christ, but observation is valid. Mark describes the last year in particular of Jesus' life - between baptism and resurrection. Opening refers to Isaiah 40:3 and Isaiah 53 Suffering servant - Jesus 'handed over' to die. Suffering servant - focal verse of book - Mark 10:45 Three passion predictions - 8:31, 9:31 and 10:32-34 First, just after Peter's confession. Jesus has to explain to him that the Messiah he was expecting is not the Messiah that Jesus is - the Christ must die on the cross. Emphasis on the cross, not on the resurrection. Parables - parable of the seeds 4:26-29 Feeding miracles in Ch 6&8 c.f. to last supper using the words of 'breaking bread' in Ch 14. Raising miracles - same word for resurrection Mark 1,14and16 Mark is clear that if one is to understand Jesus, they must understand his suffering and death on the cross. Curiously, Mark's focus is so much on the cross, that the resurrected Jesus does not appear in the book. Each story in Mark is interpreted in the shadow of the cross. In the parables - God's kingdom is established through the death of Jesus.

Paired episodes

More important, the two paired episodes often repeat a common theme, one episode illuminating the theme by comparison or contrast with the other episode. Some paired episodes illuminate by comparison: Jesus' family saying he is out of his mind compares with the legal experts saying he is possessed; the faith of Jairus compares with the faith of the woman with the flow of blood; and Jesus' cursing of the fruitless fig tree parallels his attack on the temple authorities for failing to bear fruit for Israel. Other paired episodes comment on each other by contrast: Jesus sending disciples to heal (with no food) contrasts with Herod sending someone to execute John the baptizer (at a banquet); Judas betraying Jesus for money contrasts with the woman anointing Jesus with expensive ointment; and Peter's denial of Jesus contrasts with Jesus' courageous confession at his trial.

Discipleship in Mark - success

On the other hand, while they do fail to understand, the disciples are also those who did respond to His initial call to follow Him (see the various call narratives in chapters 1-3), Mark uses the term 'to follow' 18 times in the gospel of Mark - all referring to discipleship. Journey The cross - Mark 8:34 - genuine discipleship involves suffering. At the beginning of their journey, the disciples often misunderstood Jesus because they did not understand that he had to suffer (cf. Mark. 4:13; 6:52; 7:18; 8:17; 9:32; 10:32). In fact, for Mark, true understanding, or bona fide discipleship, was impossible before the cross. They are given truths that outsiders are not permitted to receive (4:14-20; 7:17-23), and get to hear promises about the future in which, at the end of human history as we now know it, they will receive special privileges, or in the case of Jesus' resurrection in the more immediate future. Thus, their ultimate role seems somewhat ambiguous. Therefore, those who felt inadequate or felt that in one way or another they had already denied or betrayed their Lord during times of persecution should have been able to take heart. Just as Jesus was able to forgive His closest followers when they repented and use them mightily, He could do the same with them.

Rhetoric in Mark

Sometimes events are connected rhetorically, such as those episodes that occur in a concentric pattern or in a sandwiching relationship or in a series of three. These serve to advance the plot but not necessarily in a cause-effect relationship. Even events for which the audience is unprepared can be related thematically. For example, the young man who flees naked at Gethsemane seems to appear out of nowhere. However, his nakedness graphically portrays the shame of the disciples' flight recounted in the preceding episode; and his momentary arrest and escape reinforce the threat of arrest for Rock in the courtyard scene depicted in the following episode. Such thematic connections enhance the plot but are not crucial to it.

Irony in Mark

Sometimes the implied causal connection between one event and the next is "ironic"—the outcome of the action being different from what the character intended. Jesus commands people to be quiet, but they proclaim anyhow, and a subsequent episode will recount the results of their proclaiming. Jesus tells people to "hear" the riddles for greater understanding, but in the next episode the disciples' minds are hardened. The authorities hope to eliminate the threat of Jesus and secure their position; yet in the next episode, Jesus rises from the dead. How do you save your life? Disciples followed Jesus expecting glory and status. Jesus tells people to say nothing. Woman are told to tell everything. Jesus is mocked as King of the Jews. The sign put on him on the cross to ridicule him is correct. A gentile roman soldier acknowledges Jesus true identity Peter claimed he wouldn't deny Jesus and he would die with him - he ran away. The fringe of the narrative are the key players. Unclean woman. Gentile demoniac. Simon of Cyrene - takes up the cross. Not the main players. This says a lot about why the gospel ends of Mark 16:1-8 - it is part of his strategy. Book about the different endings - has been an exam question in the past.

Discipleship in Mark - failure

Somewhat akin to the Messianic Secret theme is the frequent negative portrait of the disciples, particularly with them also failing to understand fully what Jesus was about. They, at one level, did not grasp Jesus parables, though at least they remain followers of Jesus to hear the explanations which others do not (see 4:11-13, 33-34). Elsewhere Mark describes their hearts as hardened or that they have little or no faith. They are perplexed or puzzled after various miracles. On one crucial occasion after the transfiguration, they are wholly unable to fulfill Jesus' already previously given charge to them to cast demons out of a particular individual (see 9:14-29). And as we already noted, Jesus has to rebuke Peter immediately after his confession on the road to Caesarea Philippi, because he has no room for a concept of a suffering Messiah. Indeed the account of the disciples' spiritual blindness on this occasion is contrasted with two miracle stories shortly before and after this passage (8:22-26; 10:46-52) in which literal blind people received their sight and apparently become spiritual followers of Jesus as well.

Passion Predictions & journey to Jerusalem

Straight after Peter's confession Language of journey starts (9:30; 10:1,17,32,52) Jesus starts the move after the confession Narrative time slows down now - a lot more covered but in a short time frame. The divine necessity (dei) of Jesus' death.

Style of Mark

Terse style - uses strong images - green grass (6:39), wild animals, camels hair, Peter warming himself by the fire (14:54) - eye witness accounts. Fast pace - Greek word for immediately used 41 times in the book of Mark. Also uses 'and' a lot as well. Rhetoric - refers to the various ways an author or composer may use the combined features of narrative to persuade readers and headers to embrace the world presented by the narrative.