The Gospel According to Mark J. Brian Tucker, Ph.D. Moody Theological Seminary

2 Mark I. Mark’s Key Facts II. Mark as Literature III. Theological Themes in Mark IV. How to End a Gospel

3 Mark’s Key Facts Author: John Mark, ‘interpreter’ of Peter. Date: Mid- to late 50s Provenance: Rome Destination: Gentiles in Rome Purpose: Apology for the cross, discipleship Theme: Jesus is the authoritative, miracle-working Son of God Key Verses: 10:45; 15:39 Introduction

4 History John Mark Clement of Alexandria Irenaeus Papias Tertullian Ancient tradition indicates that Mark wrote the gospel and the he was the associate of Peter (his interpreter). Author

5 History John Mark not well-known Left Paul (Acts 13:13) May be seen in Mark 14:51-52 Family well-off (Acts 12:12) Later Paul refused to take (Acts 15:37-39) Barnabas’ cousin (Col 4:10) Even later Paul asks for him (2 Tim 4:11) Connection with Peter (1 Pet 5:13) Later early church traditions Portrait of Mark

6 History Latinisms Lack of Jewish coloring Confused topography Lack of Pauline theology Negative portrayal of disciples (Peter) Complex tradition history rules out a single witness Modern Doubts

7 History The most probable date for the writing of Mark’s Gospel is the second half of the 50s. The early date is based on the assumption that Luke used Mark and that Luke completed both Luke and Acts before the death of Paul (early 60s). Eusebius, Ecc. His. 2.14.5-2.15.2 Date

8 History The contemporary approach to the gospels requires extended period of development. Mk 13:14 and the ‘abomination that causes desolation’ is seen as placing a prophecy on the lips of Jesus, after the fact (Temple destroyed in AD 70). Why do some posit a late date for Mk?

9 History Tradition associates Mark’s Gospel with Peter and consequently with Rome. Latinisms, Mk 15:39. 44-45 (kenturiōn) Explaining Gk phrases, Mk 15:16 (aulēs) Rufus, Mk 15:21, Rom 16:13 Mark in Rome (Babylon), 1 Pet 5:13 Conclusion: Roman provenance Provenance

10 History Gentiles, probably in Rome. Latinisms, Mk 5:9, 15 (legiōn) Slavery discourse, Mk 10:45 Explanation of Jewish customs, Mk 7:3 Aramaic terms explained, Mk 3:17 Climax is the confession of a Roman centurion Conclusion: Greek-speaking Romans in the city of Rome Destination

11 History The literary structure and Mark’s purpose. Purpose

12 History a pastoral purpose: to teach Christians about the nature of discipleship. a missionary-training purpose: to explain how Jesus prepared his followers to take on his mission and to show others how to do so as well Purpose

13 History an apologetic purpose: to demonstrate to non-Christians that Jesus is the Son of God because of his great power and in spite of his crucifixion. an anti-imperial purpose: to show that Jesus, not Caesar, is the true Son of God, Savior, and Lord Purpose

14 Mark I. Mark’s Key Facts II. Mark as Literature III. Theological Themes in Mark IV. How to End a Gospel

15 Literature The use of ‘immediately’ (euthys) The Greek word euthys occurs 42 times (cf. 5 in Mt and 1 in Lk), and often results in moving the narrative forward Mk 1:12, 42 Literary Features

16 Literature The use of the historical present tense Mk 4:36-38: “Leaving the crowd, they are taking him along with them in the boat…There is arising a fierce gale of wind…and they are waking him and saying to him…” Literary Features

17 Literature Topical ordering (healings, controversies, parables, and leaders seeking to trap him) Literary Features

18 Literature Sandwiching Strauss (2007: 174-75), “Mark sandwiches Jesus’ cleansing of the temple between his cursing of a fig tree and the disciples’ later discovery of the withered tree (11:12-25). The intercalation suggests that the withering, like the temple clearing, represents God’s judgment against Israel for her unbelief.” Literary Features

19 Literature Sandwiching Literary Features

20 Literature Triads Peter denies Jesus three times, 14:68, 70, 71. Literary Features

21 Literature Irony (situational and verbal) Situational: Jesus' opponents inadvertently speak ironically. They accuse Jesus of being in league with Satan, when in fact they are opposing God's kingdom (3:22). Verbal: He nicknames Peter "the rock" (3:16), even though Peter turns out to be anything but stable. Literary Features

22 Mark as Literature The Beginning of the Gospel: The Preparation of the Son of God (1:1 -13) Mk 1:1 as title for the Gospel Jesus baptized, tempted, teaches, heals, and casts out demons. Christ, the Son of God: (Ex 23:20; Isa 40:3; Mal 3:1) The Plot of Mark’s Gospel (Strauss)

23 Mark as Literature The Authoritative Ministry of the Son of God (1:14-8:26) Mk 1:15 – the reign of God is being actualized Mk 1:16-20 – calling four fishermen Mk 1:22, 27 – Jesus teaches with authority Mk 2:5, 8, 28 – Jesus claims divine prerogatives The Plot of Mark’s Gospel (Strauss)

24 Mark as Literature The Miracle-Working Messiah People are amazed at his teaching (1:22, 27; 11:18) Astonished at his exorcisms and healing power (1:27; 2:12; 5:20; 6:2; 7:37) Disciples express awe when he raises the dead and calms the sea (5:42; 6:51) His popularity grows (1:33, 37, 45; 2:2; 3:7-10; 5:24) Demonstrate he is the Son of God The Plot of Mark’s Gospel (Strauss)

25 Mark as Literature Secrecy motif He silences demons who try to announce his identity (1:24-25, 34; 3:11-12; 5:7) He insists that his miracles be kept quiet (1:44; 5:43; 7:36; 8:26) He warns his disciples to tell no one that he is the Messiah (8:30; 9:9) Messianic secret = part of the mystery and awe that surrounds Jesus’ identity The Plot of Mark’s Gospel (Strauss)

26 Mark as Literature Conflict Begins Evil Forces: Satan (1:13) Demonic opposition (1:23-27, 34; 3:11; 5:7) Beelzebub incident (3:20-30) Through Jesus’ exorcisms, the kingdom of God is breaking down the kingdom of Satan The Plot of Mark’s Gospel (Strauss)

27 Mark as Literature Conflict Begins Religious Leaders: They challenge Jesus’ authority (2:1-12, 13-17, 18-22, 23-28; 3:1-6) Sabbath made to benefit humans (2:27-28) Climax: Sabbath synagogue service (3:1-6) Irony: Pharisees plot with the Herodians (3:6) The Plot of Mark’s Gospel (Strauss)

28 Mark as Literature Conflict Begins Religious Leaders: Beelzebub controversy (3:20-30) Jesus begins teaching in parables (3:35) Jesus explains why he teaches in parables (4:11-12, Isa 6:9-10) Purpose: to reveal and to conceal The Plot of Mark’s Gospel (Strauss)

29 Mark as Literature Conflict Begins Religious Leaders: Beelzebub controversy and Jesus’ family (3:20-21, 31-35) Point: kinship in the kingdom of God is based not primarily on ethnic identity or family background but on a relationship with God through Jesus. Jesus teaches in his hometown synagogue (6:1-6) The Plot of Mark’s Gospel (Strauss)

30 Mark as Literature The Suffering of the Son of God as Servant of the Lord (8:27—16:8). The Turning Point: The Confession of Peter and the Servant Messiah (8:27—10:52). Who is this? (4:41) He is the Christ, the Son of God (1:1, 11, 24, 34) Peter’s confession is the turning point (8:27-29) The Plot of Mark’s Gospel (Strauss)

31 Mark as Literature Jesus commands silence (8:30-31). Jesus’ rejection hinted at in (2:20; 3:6; 6:4) Triad: Three times Jesus predicts his death (8:31; 9:31; 10:33-34) Each time the disciples fail…responding with pride (8:32; 9:33-34; 10:35-41) Three times Jesus teaches the true path of discipleship is one of suffering and sacrifice (8:33-38; 9:35-37; 10:42-45) The Plot of Mark’s Gospel (Strauss)

32 Mark as Literature Theme verse: Mk 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.” (Isa 52:13-53:12) The Plot of Mark’s Gospel (Strauss)

33 Mark as Literature The Son of God Confronts Jerusalem (10:46-13:37). Bartimaeus, ‘Son of David’ (10:47-48) Jesus’ triumphal entry into Jerusalem (11:1-11, cf. Zech 9:9, Mt 21:4-5) The Plot of Mark’s Gospel (Strauss)

34 Mark as Literature Sandwiching: Jesus ‘curses’ a fig tree, drives the merchants from the temple, and then returns the next day to find the fig tree withered (11:12-25). Israel as unfaithful and the barren vine or fig tree, (Mic. 7:1; Hos. 9:16; Isa. 5:1-7). The Plot of Mark’s Gospel (Strauss)

35 Mark as Literature Religious leaders begin plotting Jesus’ death (11:18). Challenges to trap him (11:27-12:40). Parable of wicked tenant farmers (12:1-12; cf. Isa 5:1-7; Ps 118:22-23; Mk 12:12) The messianic secret is now out The Plot of Mark’s Gospel (Strauss)

36 Mark as Literature Judgment against Israel is predicted in the Olivet discourse Destruction predicted (13:1-2) Disciples ask about the time (13:3-4) Events are birth pangs (11:5-9) The abomination that causes desolation (13:14; cf. Dan 11:31-32) Son of Man will return (13:24-27) Theme: Jesus’ disciples must be faithful to the end and always ready for his return. The Plot of Mark’s Gospel (Strauss)

37 Mark as Literature The Climax of the Narrative: The Death of the Son of God (14:1-15:47) Religious leaders plot to kill Jesus Woman in Bethany anoints him Last Supper Gethsemane Jesus’ faithfulness and disciples’ failure Sandwiching: Jesus’ confession (14:55-65) and Peter’s denial (14:53-54, 66-72). The Plot of Mark’s Gospel (Strauss)

38 Mark as Literature The Rejection of Jesus Jewish trial Trial before Pilate Crucifixion scene (cf. 15:33, Ps 22:1) The Plot of Mark’s Gospel (Strauss)

39 Mark as Literature Reading with eyes of faith “Ransom for many” (10:45) “Poured out for many” (14:24) His death is not a defeat but a victory over sin. The Plot of Mark’s Gospel (Strauss)

40 Mark as Literature Two events at Jesus' death confirm this significance: The curtain of the temple is torn (15:38) Roman centurion, “Surely this man was the Son of God!” (15:39) The Plot of Mark’s Gospel (Strauss)

41 Mark as Literature Resolution: The Resurrection Announced (16:1-8). The problem is that the earliest and most reliable manuscripts do not contain verses 9-20, ending instead with verse 8. (more on this below) Mark leaves the ending open-ended, thus, calling its auditors to a response. The Plot of Mark’s Gospel (Strauss)

42 Mark I. Mark’s Key Facts II. Mark as Literature III. Theological Themes in Mark IV. How to End a Gospel

43 Theological Themes in Mark Mark's distinctive christological titles line up with this balance between Jesus' divinity and humanity. Son of God (or just Son) 1:1; 15:39 1:11; 9:7 3:11; 5:7 As God's beloved Son, he has been sent by God, acts for God, speaks on behalf of God, and is vindicated by God. Jesus as the Son of God

44 Theological Themes in Mark The other title introduced in 1:1 Peter’s dramatic confession in 8:29 All of chapters 1-8 build toward that confession. Jesus as the Christ

45 Theological Themes in Mark Jesus commands people to be silent about his identity (e.g., 8:30 Peter is silenced) William Wrede Blomberg (2009: 132) “It is far more probable that Jesus did indeed believe himself to be the Christ but was very cautious about accepting the title or allowing premature enthusiasm to overwhelm his mission because popular christological expectation did not leave room for a suffering Messiah.” Messianic Secret

46 Theological Themes in Mark Mark’s portrayal of the disciples is surprising. Frequent failure and misunderstanding Don’t grasp Jesus’ parables Hearts hardened, have little faith Unable to exorcise (9:14-29) Disciples and Discipleship

47 Theological Themes in Mark Yet while they fail to understand… Jesus’ disciples remain those who responded to his initial call (1:16-20; 2:13-14; 3:13-19) Are given truths that outsiders are not (4:14-20; 7:17-23) Receive special privileges and promises about the future (14:28; 16:7) Mark shows the inability of all people to respond properly to God…apart from God's acting on their behalf. Disciples and Discipleship

48 Theological Themes in Mark Mark preserves a hope for Christ’s near return. Mk 16:7 Christ’s eschatological discourse in Mk 13 One plausible analysis of Mark’s narrative flow sees the entire Gospel building towards and foreshadowing the structure of this major sermon. Imminent Eschatology

49 Theological Themes in Mark Mark starts with John the Baptist (Isa 40:3; Mk 1:3). Rikk Watts sees in Mark Isaiah’s new exodus motif. God is delivering his exiled people Context of Mal 3:1…God is coming in judgment against those who reject him. Isaiah’s New Exodus

50 Theological Themes in Mark Presentation of a Gospel of Jesus narrating his ministry from Galilee to Jerusalem. Jesus as the miracle-working Son of God (1:1, 11; 5:7; 9:7; 15:39) Jesus’ displaying his power over nature, demons, sickness, and death (4:35-5:43) Contribution to the Canon

51 Theological Themes in Mark Discipleship failure (4:40; 6:51-52; 8:16-21, 33; 9:18-19; 14:66-72; 16:8). Jesus’ sacrificial, vicarious death as a ransom for many (10:45) Contribution to the Canon

52 Mark I. Mark’s Key Facts II. Mark as Literature III. Theological Themes in Mark IV. How to End a Gospel

53 Mark’s Ending The text does not appear in the oldest, most reliable mss. Many words are non-Markan Greek style is different Transition between v.8 and v.9 is awkward Mary Magdalene is introduced…again Vv. 9-20 seem to be a compilation of resurrection appearances A third ending suggests, copyists tried to fix the text How to End a Gospel

54 Mark’s Ending Strauss (2007: 194) concludes, “it seems likely that verses 9-20 were added by a later copyist in an attempt to ‘correct’ the abrupt and unusual manner in which the Gospel ended. Such a correction was unnecessary, however, since the abrupt ending is well explained within the literary and theological purposes of the author.” How to End a Gospel

55 Mark’s Ending If vv. 9-20 not original, then: The last section looked like Mt 28:16-20 Mark intended to end the story this way This does not mean Mark did know about the resurrection appearances …implicit call to a decision Will they, like Jesus, face suffering and trials with faithfulness, or will they flee and deny him like the disciples? How to End a Gospel

56 The End