Synoptic Problem & Mark

Tuesday, January 15, 2008

Synoptic Problem & Mark

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 GOSPEL GENRE

THE SYNOPTIC GOSPELS

INTRODUCTION

THE SYNOPTIC GOSPELS

syn = “together”

optic = “view”

MATTHEW MARK LUKE

…………… ……………. ………………………… ……………. ………………………… ……………. ………………………… ……………. ………………………… ……………. ……………

THE TERM “SYNOPTIC”

INTRODUCTION

There is clearly a literary relationship between these three

A THERE IS AGREEMENT IN WORDING

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

Why do they agree so well?

What we notice is that between the three gospels . . .

A THERE IS AGREEMENT IN WORDING

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




B THERE IS AGREEMENT IN ORDER

1. If chronology why some historical differences?

2. Some material arranged according to topic

i. Mark 1:23 - 2:12 5 miracles

Mark 2:13 - 3:6 controversy stories

ii. Matthew alternates narratives with

discourses

(see next slide)




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

EVIDENCE OF LITERARY DEVICES IN MATTHEW’S GOSPEL

C THERE IS AGREEMENT IN PARENTHETICALMATERIAL


Why the same editorial comments to the reader?


MATTHEW 24:15 MARK 13:14 LUKE 21:20 “When you see Jerusalem surrounded by armies,

“So when you see “But when you see then know that its the desolating sacrilege the desolating sacrilege desolationstanding in the holy place, set up where has come near.as was spoken of it ought not to be by the prophet Daniel (let the reader understand), (let the reader understand),

C THERE IS AGREEMENT IN PARENTHETICALMATERIAL


Why the same editorial comments to the reader?


MATTHEW 9:6 MARK 2:10-11 LUKE 5:24“But so that you may “But so that you may “But so that you may know that know that know that the Son of Man the Son of Man the Son of Man has authority on earth has authority on earth has authority on earthto forgive sins” to forgive sins” to forgive sins”(he then said to (he then said to (he then said to the paralytic), the paralytic), the one who was

paralyzed),“I say to you, “I say to you,

“Stand up, take your bed stand up, take your mat stand up, take your bedand go to your home.” and go to your home.” and go to your home.”

D THE PRIORITY OF MARK

THE SYNOPTIC PROBLEMThe consensus on a solution . . .

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



2. Argument from grammar

i. Colloquialisms and incorrect grammar

(Mk 10:20, 2:4, 1:12 see original Greek)




ii. Aramaic expressionsMk 3:17 BoanergesMk 5:41 Talitha cumiMk 7:11 CorbanMk 7:34 EphphathaMk 14:36 AbbaMk 15:22 GolgothaMk 15:34 Eloi, Eloi, lama sabachthani




iii. Redundancy (213 examples!)

Mk 1:32 That evening, at sundown,

Mk 2:18 Now John’s disciples and the Phariseeswere fasting; and people came and saidto him, “Why do John’s disciples and

the disciples of the Pharisees fast,



3. Mark’s harder readings

i. Apparent limitations of Jesus’ power

(See next slides)

Apparent limitations of Jesus’ Power

MATTHEW 8:16 MARK 1:34 LUKE 4:40and he cast out And he cured many all those who had any the spirits with a word, who were sick who were sick and cured all with various diseases, with various kinds who were sick. and cast out of diseases

many demons; brought them to him;and he laid his

hands on each of them and cured

them.

MATTHEW 8:16 MARK 1:34 LUKE 4:40and he cast out And he cured many all those who had any the spirits with a word, who were sick who were sick and cured all with various diseases, with various kinds who were sick. and cast out of diseases

many demons; brought them to him;and he laid his

hands on each of them and cured

them.


MATTHEW 12:15 MARK 3:10 LUKE 6:19and he cured all of them, for he had cured many, and healed all of them.


MATTHEW 12:15 MARK 3:10 LUKE 6:19and he cured all of them, for he had cured many, and healed all of them.


MATTHEW 13:58 MARK 6:5-6And he did not do And he could do many deeds of power there, no deed of power there,

except that he laid his hands on a few sick people and cured them. And he was amazed

because of their unbelief. at their unbelief.




3. Mark’s harder readings

ii. Negative descriptions of the disciples

MATTHEW 13:18 MARK 4:13 LUKE 8:11“Hear then And he said to them, “Now the parable is this:the parable of the sower. “Do you not understand

this parable? Then how will you understand all the parables?

Negative Descriptions of Disciples

MARK 6:51-52Then 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.


MARK 10:13-14People 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;


E THE FOUR-SOURCE HYPOTHESIS


• Mark wrote first• Matthew and Luke wrote concurrently using Mark• Matthew and Luke used their own ‘special’ material

E THE FOUR-SOURCE HYPOTHESIS


• Matthew and Luke both used a ‘sayings’ source (Q)• NOTE: The context is removed from such a source

F EXAMPLE OF Q (see handout or next slide)


MATTHEW 3 LUKE 37 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,



8 Bear fruits worthy of repentance.

Do not begin to say to yourselves,


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 identicalWhat do you make of the context created by the author?

Matthew has John condemnthe Jewish leadership

Luke has John condemnthe crowd















How do you determine the original context?















By knowing the predilections/interests of the author















HIS THEOLOGICAL TEXT

G EVIDENCE OF THEOLOGICAL EDITING


MATTHEW 3:1 MARK 1:4 LUKE 3:3

In those days John the Baptist appeared in the wilderness of Judea, proclaiming,

John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins.

He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins,

MATTHEW 26:28 MARK 14:24 LUKE 22:20

for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.

He said to them, “This is my blood of the covenant, which is poured out for many.

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


A THE AUTHOR

1. The traditional answersi. One version: 4th cent. Eusebius of Caesarea

(Ecclesiastical History)- he cites 2nd 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)


A THE AUTHOR



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)

Note how 2nd century reader already saw chronological problems with and

theological intrusions into the text!


A THE AUTHOR



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.


A THE AUTHOR



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


A THE AUTHOR

2. The critical answeri. Strong evidence of oral traditionii. Stories passed down, molded and then finally writteniii. Looks like product of community effort

(one member records memories of the community)

We call the author ‘Mark’ but we know little about him!


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....



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



Some more clues about readership. What do you see?1. MARK 5:41He took her by the hand and said to her, “Talitha cum,” which means, “Little girl, get up!” 2. MARK 7:11But 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 7:34Then looking up to heaven, he sighed and said to him, “Ephphatha,” that is, “Be opened.”



Some more clues about readership. What do you see?4. MARK 14:36He 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 15:22Then they brought Jesus to the place called Golgotha (which means the place of a skull). 6. MARK 15:34At three o’clock Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?”



Some more clues about readership. What do you see?7. MARK 15:42When 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



1. Do not know Aramaic and some Jewish customs (e.g., washing hands)



Some more clues about readership. What do you see?




1. MARK 1:13He 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? . . .




1. MARK 1:13He 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




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,




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’




1. MARK 11:10“Hosanna! Blessed is the one who comes in the name of the Lord! . . .




1. MARK 11:10“Hosanna! Blessed is the one who comes in the name of the Lord! . . .

There is no need to explain ‘Hosanna’




2. Do know some Jewish customs (e.g., Satan, Gehenna, Hosanna)




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 12:42A poor widow came and put in two small copper coins, which are worth a penny [quadrans]




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 12:42A 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





3. Knew Latin or Greek influenced by Latin (e.g., 12:42 quadrans “coin”)





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


C THE DATE OF THE WRITING (69 C.E.?)



Why is this date significant?



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 compositionrather 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)

WHY?

MARK 13 LUKE 215 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. 21Then 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 215 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. 21Then 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


D THE LITERARY STRUCTURE



1. Finding the internal development of the narration



1. Finding the internal development of the narration- The Gospel of Mark is a literary work



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



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



2. Ancient writers often developed accounts by cycles



2. Ancient writers often developed accounts by cycles- hence repetition is a key literary indicator



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 PATTERNS1. 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)



2. Ancient writers often developed accounts by cycles- other repetition examples appear in Mark



2. Ancient writers often developed accounts by cycles- here are two common structures

LITERARY STRUCTURE

INCLUSION PARALLELISM

A

B

C

D

E

A'

A

B

C

A'

B'

C'



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. 1st passion prediction and Peter’s blindness 8:31‑33

‑Episodes on ‘way’ to Jerusalem 8:34‑9:29

C. 2nd passion prediction and the disciples’ ambition 9:30‑37


D. 3rd 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










1st cure is curious – involves a two-stage miracle!

It ends with admonition to go straight home, avoid village










1st cure is curious – involves a two-stage miracle!

It ends with admonition to go straight home, avoid village










Parallel two stage drama – two interventions by Jesus










Parallel two stage drama – two interventions by Jesus

It ends with admonition to silence










The two stories belong together and therefore introduce

the middle section of the gospel of Mark










1a. Immediately after introduction – Jesus’ passion prediction











1b. Peter’s ambition shows wrong understanding of Jesus











1b. Peter’s ambition shows wrong understanding of Jesus

1c. Then a series of episodes about Jesus on ‘way’










2a. Repeats same pattern – Jesus’ passion prediction











2b. Disciples do not understand him & are ambitious











2b. Disciples do not understand him & are ambitious

2c. Then another series of episodes about Jesus on ‘way’





















3b. Unflattering story of disciples James’ and John’s ambition










PARALLEL PATTERN IS EVIDENT:











a) Necessity of Jesus’ suffering and death











a) Necessity of Jesus’ suffering and death

b) The blindness of the disciples










Section ends with cure of the blind Bartimaeus











- Cure happens in one step











- Cure happens in one step

- Ends with the man following Jesus










BY UNCOVERING LITERARY PATTERNS:










BY UNCOVERING LITERARY PATTERNS:1. We see Mark’s interest in blindness and seeing










BY UNCOVERING LITERARY PATTERNS:1. We see Mark’s interest in blindness and seeing2. The disciples are particularly ‘blind’










BY UNCOVERING LITERARY PATTERNS:1. We see Mark’s interest in blindness and seeing2. The disciples are particularly ‘blind’3. Jesus a savior who cures blindness in all forms

I. Prelude 1:1‑13II. The Progressive Revelation of Jesus as Messiah 1:14‑8:21A. Jesus with the crowd and the leaders 1:14‑3:6

1. Summary and call of the first disciples 1:14‑202. Episodes of Jesus’ teaching and healing 1:21‑3:53. Blindness: The Pharisees’ plot to kill Jesus 3:5‑6

B. Jesus with his disciples 3:7‑6:6a1. Summary and appointment of the Twelve 3:7‑192. Episodes of Jesus’ teaching and healing 3:20‑5:433. Blindness: The disbelief at Nazareth 6:1‑6a

C. Jesus manifests himself to his disciples 6:6b‑8:211. Summary and mission of the Twelve 6:6b‑132. Episodes about Jesus 6:14‑8:133. Blindness: The disciples’ lack of understanding 8:14‑21

A similar analysis can be made on the first two sections





After an introduction we have three summaries





Followed by three episodic sections





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 16:1‑8THE FINAL CLIMATIC WEEK IN JERUSALEM:

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



11:1‑13:37


14:1‑15:47





long introduction



11:1‑13:37


14:1‑15:47





long introduction



11:1‑13:37


14:1‑15:47





long introduction

CONCLUSION



CONCLUSION

• The observation of repetition is a key to uncovering 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 = Jn 20:10-1816:11 = Lk 24:1116:12-13 = Lk 24:13-3216:14 = Lk 24:36-4916:15-19 = 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


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?



1. Jesus as a Limited Human Being- Mark often dramatizes the limits of Jesus

Mark 6:5-6And 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




Mark 6:5-6And 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.

Matt. 13:58 And he did not do many deeds of power there, because of their unbelief.

Matthew makes it a statement of fact




Mark 10:40but 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 13:32But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father.




Mark 10:40but 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 13:32But 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



1. Jesus as a Limited Human Being- Related issue: frequent display of Jesus’ emotions

Mark 3:5He looked around at them with anger; he was grieved at their hardness of heart …

Mark 10:14But when Jesus saw this, he was indignant …

Mark 10:21Jesus, looking at him, loved him and said, …

Mark 10:16he took them [children] up in his arms …



1. Jesus as a Limited Human Being- Related issue: frequent display of Jesus’ emotions

Mark 3:5He looked around at them with anger; he was grieved at their hardness of heart …

Mark 10:14But when Jesus saw this, he was indignant …

Mark 10:21Jesus, looking at him, loved him and said, …

Mark 10:16he took them [children] up in his arms …

Seems like a real flesh and

blood human



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



2. Jesus, the Powerful Son of God

- almost directly contrary aspect of Jesus

- not used with great frequency; but used strategically

Mark 1:1The beginning of the good news of Jesus Christ, the Son of God.

Signaled in opening line

Author’s voice






Mark 1:11And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.”

Repeated at the Baptism of Jesus

Heavenly voice






Mark 9:7Then a cloud overshadowed them, and from the cloud there came a voice, “This is my Son, the Beloved; listen to him!”

Repeated at the Transfiguration of Jesus

Heavenly voice






Mark 3:11, 5:7… the unclean spirits … shouted, “You are the Son of God!” [AND] “…, Jesus, Son of the Most High God?

Occasionally voiced by a demon

Non-human voice






Mark 3:11, 5:7“Truly this man was God’s Son!”

Finally, by the Gentile centurion

Human voice

Combined with opening statement: forms an inclusio




- “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.






- 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 CovenantBy no means an indication of divinity







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 PsalmBy no means an indication of divinity







- ancient Hebrew poor in adjectives; used “son of”







- 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”




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









- Mark gives no specific explanation

Note Mark’s use of scripture citation in tutorial




- 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”



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.







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.

Figure unclear: angel? Israel?







- later Jewish writings (1 Enoch, 4 Ezra) give evidence of a glorious and powerful messianic figure







- 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 8:31Then 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.”



4. Jesus as Mystery



4. Jesus as Mystery

- Mark insists on a person who is glorious and powerful while suffering and powerless unto death



4. Jesus as Mystery


- 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



4. Jesus as Mystery



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?”



4. Jesus as Mystery



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?”

Dominating theme - no answer given!



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.’”



4. Jesus as 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.’”

On the level of the historical Jesus - does not make sense

On the level of Markan composition - fits theme of mystery



4. Jesus as Mystery

Mark 5:21-24, 35-43 a large crowd followed him . . . “Your daughter is dead.” He took her by the hand and 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,

On the level of the historical Jesus - does not make sense

On the level of Markan composition - fits theme of mystery

The miracle of raising from the dead


B MARK’S SOTERIOLOGY (A saving life and death)

1. How can death be considered saving?

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

Mark 15:33-39When 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, 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


B MARK’S SOTERIOLOGY (A saving life and death)


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:






- 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







- "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




- Mark sees Roman war and end of the world as two separate events BUT coming one after another!




- 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



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 13:26 Then they will see ‘the Son of Man coming in clouds’ with great power and glory.



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.



Matches the description of the end of the world

The end of the mystery will take place at the end of the world and with Jesus’ return




- mystery and darkness are essential part of Christian faith





LOOK AT THE ENDING:





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.





LOOK AT THE ENDING:


• Deemphasis on the resurrection (which he believes)





LOOK AT THE ENDING:


• 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


2. Mark’s Eschatology is from a presupposition stemming from the apocalyptic fervor of his day (ca 70 C.E.)

CONCLUSIONS


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

Documents

Synoptic Problem & Mark