Read the gospel of Mark and share with the class a quote (from the gospel and not from the lecture). State whether this quote comes from Jesus’ Galilean ministry, the turning point, or his Jerusalem ministry (see the lecture for these classifications).
Introduction to the Gospels
There are 4 gospels in the New Testament:
Matthew, Mark, Luke, and John.
But what is a gospel?
A gospel is a Greco-Roman biography.
Biographies today emphasize accuracy (data retrieval),
Greco-Roman biographies however did not emphasize accuracy
(because they did not have the data storage and retrieval systems that we do today)
but rather emphasized conveying the essence of a person.
Definition of Greco-Roman biography from Ehrman page 94-7.
It is a prose narrative recounting an individual’s life chronologically.
It contains subgenres: sayings, speeches, anecdotes, conflict stories
so as to reflect one’s character
for the purpose of instruction, exhortation, and propaganda.
In Greco-Roman biographies,
the main character or hero
provides a role model that one is to follow or “imitate.”
This is a theme found prominently in Greek literature,
a theme found in Paul’s letter (the earliest writings in the New Testament),
and especially in the gospel of Mark (the earliest gospel).
As we go through the gospels, we will be doing Exegesis not Eisegesis.
Exegesis is “reading out or leading out” of a text,
Eisegesis is “reading into or leading into” a text.
In the academic study of scriptures,
we try not to read later Church doctrine into each gospel.
We try not to read a later gospel into an earlier gospel.
To help us do this, we will be applying the analytical methods.
Review Lecture 1 for these methods.
For each gospel we will ask
Who is Jesus for this writer
Who is Jesus for Mark?
Who is Jesus for Matthew?
Who is Jesus for Luke?
Who is Jesus for John?
They will each have a different answer.
We want to hear very clearly each one’s voice.
We will not be “harmonizing” the gospels, i.e., making them all say the same thing.
If we jump too quickly, trying to find their similarities,
we will miss their uniqueness.
Each writer has something unique to say.
Each writer has a voice.
We do not want to silence their voices for the sake of a shallow harmony.
Let each one be heard.
Image: The center of three colored circles is black, combining the 3 distinct colors of each circle.
Lecture by Prof. J. Corey, Ph.D., Victor Valley College
The Gospel according to Mark
The earliest Gospel
All biblical quotes in lectures are taken from
the NRSV (New Revised Standard Version) and the Nestle-Aland Greek text.
The gospel according to Mark was originally untitled and anonymous.
The earliest manuscripts of this gospel
did not have the title “the Gospel according to Mark.”
The name “Mark” was added in the late 2nd century
to give the gospel authority.
This is according to Textual Analysis (checking the earliest manuscripts of this gospel).
Both Protestant and Catholic scholars agree on this.
According to the Catholic Encyclopedia “the present titles of the gospels are not traceable to the
evangelists themselves.”
Why was the name Mark chosen? Who was Mark?
According to Eusebius a 4th century historian of the Church,
Mark was Peter’s scribe.
Mark was not an eye-witness to the life of Jesus.
He wrote down the memories of Peter.
Peter was living in Rome when this gospel was written.
Evidence which supports the view that Mark was Peter’s scribe in Rome:
1. There are details in Mark’s gospel about Peter,
and Peter is presented prominently and sometimes portrayed with faults.
2. The gospel is written in Greek, but has many Latinisms
(the language of Rome).
3. Time is presented in Roman style rather than Jewish
4. Jewish customs are interpreted
(which makes more sense if the audience was not in Palestine).
5. Mark makes errors in geography (showing he was not familiar with Palestine)
5.1, 6.45, 6.53, 7.31.
Why Mark’s gospel is considered the earliest gospel:
Mark provides a fundamental outline of the story of Jesus and
his genre is closest to a Greco-Roman biography.
(Other writers shift away from the facts about what Jesus said and did
to their own specific emphasis.)
We will compare the baptism scene in the first 3 gospels:
Mark 1.9-11 Matthew 3.13-17 Luke 3.21-22
Mark 1.9-11
In those days, Jesus came from Nazareth of Galilee and was baptized by John
in the Jordan. And just as he was coming up out of the water, he saw the
heavens torn apart and the Spirit descending like a dove on him. And a voice
came from heaven, “You are my Son, the Beloved; with you I am well pleased.”
Matthew 3. 13-17
Then Jesus came from Galilee to John at the Jordan, to be baptized by him.
John would have prevented him, saying, “I need to be baptized by you, and
do you come to me?” But Jesus answered him, “Let it be so now; for it is
proper for us in this way to fulfill all righteousness.” Then he consented. And
when Jesus had been baptized, just as he came up from the water, suddenly
the heavens were opened to him and he saw the Spirit of God descending
like a dove and alighting on him. And a voice from heaven said, “This is my
Son, the Beloved, with whom I am well pleased.”
Luke 3.21-22
Now when all the people were baptized, and when Jesus also had been
baptized and was praying, the heaven was opened, and the Holy Spirit
descended upon him in bodily form like a dove. And a voice came from heaven,
“You are my Son, the Beloved; with you I am well pleased.”
Yes, the 3 passages are similar.
But, there are also differences.
Make a note of the differences.
If we could compare scene by scene of Jesus’ life we would find that Mark
presents the basic story, while the others consistently go off on tangents
that are specific to each one.
The other gospel writers build upon Mark’s scaffolding.
They generally do not provide more detail when comparing all similar scenes.
They construct layers on top of Mark’s story.
Each produce different themes (the same repeated ideas) onto Mark’s story,
specific to each writer. We will see this as we analyze each gospel in detail.
Image: scaffolding
Another reason Mark’s gospel is earliest:
He presents the disciples as just regular guys.
In the other gospels, the disciples grow in honor.
Mark includes the line to the effect that the disciples did not understand
several more times than in the other gospels.
He is willing to show that they are regular men and not yet “saints.”
Mark 4.1-20, 4.41, 6.51-52, 7.15f, 8.11-17, 8.27f, 9.1f, 9.28,9.30f, 9.33f, 9.38f, 10.17
(“f” means: this verse and following verses.)
Who is Jesus according to Mark?
We will be applying the analytical methods to find out.
Literary Analysis
The gospel of Mark can be divided into 3 sections:
Chapters 1 – 8.21 Galilean Ministry of Jesus
Chapters 8.22- 10.52 Turning Point
Chapters 11 – 16 Jerusalem Ministry
The first section:
Chapters 1 – 8.21 The Galilean ministry
Looking at the Title, the Gospel according to Mark,
applying textual analysis (the quest for the original wording) –
the title was not in our earliest manuscripts of the New Testament.
It was added by later scribes.
Mark 1.1 “The beginning of the gospel of Jesus Christ…”
Applying grammatical analysis:
The word “gospel” means “good news”
“Christ” means “anointed”
Priests, preachers, prophets, and kings were anointed.
According to 1.38 Jesus was a preacher.
1.1 “the beginning of the gospel of Jesus Christ the son of god”
According to textual analysis, in the earliest wording,
the phrase “the son of God” was not in the earliest manuscripts.
It was added by a later scribe. Mark did not put it there.
Mark is going to show us who Jesus is, not tell us.
Also, Jesus as ‘the son of God” is not going to be Mark’s answer.
1.9-11 At the baptism
A voice from heaven said “you are my beloved son. . .”
While it is not possible that God spoke only to Jesus in Matthew’s gospel,
in Mark’s gospel it is possible.
Recall that Matthew had: “This is my son.”
One and only son? The text does not say this.
Jesus experienced a close relationship to God, as son to father
God called him son. In chapter 2, Jesus will call a young man son.
Mark 1.14-15
Now after John was arrested, Jesus came to Galilee, proclaiming
the good news of God and saying, “The time is fulfilled, and the kingdom
of God has come near; repent and believe in the good news.”
It states that Jesus preaches.
He is a preacher.
He preaches the “gospel of God,” the good news of God.
He preaches about the Kingdom of God, and that it is near.
1.16-20
As Jesus passed along the Sea of Galilee, he saw Simon (Peter) and his
brother Andrew casting a net into the sea – for they were fishermen. And
Jesus said to them, “Follow me and I will make you fish for people.” And
immediately they left their nets and followed him. As he went a little
farther, he saw James, son of Zebedee, and his brother John, who were in
their boat mending the nets. Immediately he called them; and they left
their father Zebedee in the boat with the hired men, and followed him.
So, near the sea of Galilee, Jesus gathers others to himself:
Simon (called Peter), Andrew, James, and John.
He will make them fishers of people.
He is organizing a group for his calling to preach the good news.
Jesus is a leader.
He will use these men to bring in other people
and to spread the message of the imminent kingdom of God.
1.21
At the Synagogue in Capernaum, he teaches.
He is a spiritual teacher, a rabbi.
1.22
It is said that he teaches as one who has authority.
The Greek word is not authority, but power (dunamis).
It is the Greek word where we get our English word dynamite.
He has spiritual power.
Jesus says that the kingdom of god is at hand, the time is fulfilled.
He is a messenger of the spiritual realm, a prophet.
1.23 a man with an unclean spirit calls Jesus the holy one of God.
Other holy ones of God in Jewish culture in this time period included
Hanina ben Dosa and Honi the circle-drawer.
Jesus rebuked the spirit and it came out of the man,
showing that Jesus is a spiritual healer.
1.29-31 At the house of Simon (Peter) and Andrew
“Simon Peter’s mother-in-law was in bed with a fever. As soon as they
told him about her, Jesus went and took hold of her hand, and
raised her to her feet. The fever left her and she attended to their needs.”
This is a very gentle scene.
Jesus hears Peter’s mother-in-law is sick
and he immediately went to her bedside,
held her hand, and the fever left her.
Compare this scene to Matthew and Luke’s version
Matthew 8: 14-15 “Jesus then went to Peter’s house and found Peter’s
mother-in-law in bed with a fever. So he took her by the hand; the fever left
her, and she got up and attended to their needs.”
Luke 4:38
“On leaving the synagogue he went to Simon’s house. Simon’s mother-in-law
was in the grip of a high fever; and they asked him to help her. He stood over
her and REBUKED the fever.”
We have moved from a compassionate, organic healing scene to Jesus as a
powerful miracle worker.
It is the same story, but a different way to tell it.
Jesus heals psychological or spiritual illness.
1.32 they brought to him all who were sick or possessed with demons.…
He healed many.
1.35-39
After a morning in prayer,
Jesus states his purpose as he understands it.
He is to preach.
This is why he is here.
1.40f Jesus heals a leper.
He tells the man to tell no one,
but the man does.
People start flocking to him.
Jesus can’t move about freely.
2.1-13 Jesus returns home to Capernaum
When he returned to Capernaum after some days, it was reported that he was at
home. So many gathered around, that there was no longer room for them, not even in
front of the door; and he was speaking the word to them. Then some people came,
bringing to him a paralyzed man, carried by four of them. And when they could not
bring him to Jesus because of the crowd, they removed the roof above him; and
having dug through it, they let down the mat on which the paralytic lay. When Jesus
saw their faith, he said to the paralytic, “Son, your sins are forgiven.” Now some of the
scribes were sitting there, questioning in their hearts, “Why does this fellow speak in
this way? It is blasphemy! Who can forgive sins but God alone? At once Jesus
perceived in his spirit that they were discussing these questions among themselves;
and he said to them, “Why do you raise such questions in your hearts? Which is easier,
to say to the paralytic, “Your sins are forgiven,’ or to say, ‘Stand up and take your mat
and walk’? But so that you may know that the Son of Man has authority on earth to
forgive sins” – he said to the paralytic- “I say to you, stand up, take your mat and go
to your home.” And he stood up, and immediately took the mat and went out before
all of them; so that they were all amazed and glorified God, saying, “We have never
seen anything like this!”
In this story of the paralyzed man,
first, Jesus calls the man, son.
Second, Jesus offers forgiveness to him.
Third, he heals the man.
There is a range to the concept of forgiveness in this scene.
At one end of the spectrum, we all have the power to forgive and we all do this.
Jesus said, “Is it easier to say, your sins are forgiven, or to say to one
who is paralyzed, stand up and walk.”
“You are forgiven” is easier. We can all say this, but we can’t say (and get results)
“get up and walk” to one who is paralyzed because they would not be able to.
On the other end of the spectrum, Jesus refers to himself as the Son of Man
and from this special status he forgives.
The expression, “Son of man” has 2 meanings:
1. A Savior figure in apocalyptic literature
2. An Aramaic expression meaning just a regular guy
In Mark 3.28 Jesus refers to the people in general as sons of men.
As savior figure, he is a messenger from the spiritual realm
saying that the Kingdom of God is near.
The Kingdom of God includes miraculous healing.
2.13-17 The call of Levi
Jesus went out again beside the sea; the whole crowd gathered around him, and
he taught them. As he was walking along he saw Levi son of Alphaeus sitting at
the tax booth, and he said to him, “Follow me.” And he got up and followed him.
And as he sat at dinner in Levi’s house, many tax collectors and sinners were also
sitting with Jesus and his disciples – for there were many who followed him. When
the scribes of the Pharisees saw that he was eating with sinners and tax collectors,
they said to his disciples, “Why does he eat with tax collectors and sinners?”
When Jesus heard this, he said to them, “Those who are well have no need of a
physician, but those who are sick; I have come to call not the righteous but
sinners.
Levi is the next disciple, and a tax collector.
The scribes of the Pharisees take offense that Jesus eats with tax collectors and
sinners.
Judaism at the time had strict religious laws about what you eat and who you
eat with.
Jesus displays compassion for such people, demonstrating it is okay to set aside
religious rules when the rules go against human need.
Jesus will do this again and again in Mark’s gospel.
As we go through Mark’s gospel, we will see that in many ways Jesus is a liberal.
Definition of liberal: tolerant of different views and standards of behavior.
Definition of conservative: concerned to preserve existing structures of society
and maintain the traditions of the past.
The scribes of the Pharisees are conservatives – they seek to maintain traditions.
2.23f Jesus shows his liberal side again in the grain fields.
The disciples pluck grain from a field on the Sabbath.
One of the 10 commandments is to rest on the Sabbath.
The Pharisees say he is breaking tradition. Jesus defends this action.
Jesus says the sabbath is made for man, not man for the sabbath.
Human need, compassion, is more important than blindly following the rules.
3.1-6 Mark shows Jesus as a liberal again in the synagogue.
Again, he entered the synagogue, and a man was there who had a withered
hand. They (the Pharisees) watched him to see whether he would cure him
on the sabbath, so that they might accuse him. And he said to the man who
had the withered hand, “Come forward.” Then he said to them, “Is it lawful to
do good or to do harm on the sabbath, to save life or to kill?” But they were
silent. He looked around at them with anger; he was grieved at their hardness
of heart and said to the man, “Stretch out your hand.” He stretched it out,
and his hand was restored. The Pharisees went out and immediately conspired
with the Herodians against him, how to destroy him.
In this scene, Jesus asks
Is it lawful on the Sabbath to do good or to do harm?
Jesus is placing the Good above religious laws.
Applying Tradition Analysis:
The Greek philosopher Plato, had placed
“the Good” as the highest value in heaven.
Mark 3: Still in Galilee.
He attracts people from Jerusalem and Tyre and Sidon because of the healings.
The unclean spirits proclaim him to be, the Son of God,
but still no human being has identified him as such.
3.13f He went up to the mountain and appointed 12 disciples/apostles.
Disciple means follower; apostle means “one sent.”
• Simon (Peter)
• James and John, sons of Zebedee
• Andrew
• Philip
• Bartholomew
• Matthew (Levi)
• Thomas
• James, son of Alphaeus
• Thaddaeus
• Simon the Canaanite
• Judas Iscariot
Mark 4.26-32
Jesus explains what the kingdom of God is:
The Kingdom of God is as if someone would scatter seed on the ground and
would sleep and rise night and day, and the seed would sprout and grow,
he does not know how. The earth produces of itself, first the stalk, then the
head, then the full grain in the head. But when the grain is ripe, at once he
goes in with his sickle, because the harvest has come.
The Kingdom of God is something that grows subtly like plant growth.
It is the opposite of what one expects a new kingdom to be – a military takeover.
The kingdom of God is a kingdom with God as ruler which will arrive gradually.
Mark 4.33-34
With many such parables he spoke the word to them,
as they were able to hear it; he did not speak to them except in parables,
but he explained everything in private to his disciples.
Only the inner circle (the disciples)
get the mysteries explained
like in the Greco-Roman mystery religions.
Mark 4.35-41
On that day when evening had come, he said to them, “Let us go across to
the other side.” And leaving the crowd behind, they took him with them in
the boat, just as he was. Other boats were with him. A great windstorm
arose, and the waves beat into the boat, so that the boat was already
being swamped. But he was in the stern, asleep on the cushion; and they
woke him up and said to him, “Teacher, do you not care that we are
perishing?” He woke up and rebuked the wind, and said to the sea, “Peace!
Be still!” Then the wind ceased, and there was a dead calm. He said to
them, “Why are you afraid? Have you still no faith?” 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?”
Jesus is called teacher in this passage.
He quiets the storm – a miracle showing his power over nature.
The disciples’ response: Who is this that even the wind and sea obey him.
They don’t know what to make of him –
they have no title for him yet, except rabbi, teacher.
Mark 5 (still in Galilee)
In the country of the Gerasenes, he heals a man with an unclean spirit.
He crosses the Sea of Galilee and heals Jairus’s daughter.
Jairus was the leader of a synagogue.
Mark 5 (continued): A woman is healed who just touches his robe.
When this happened,
Jesus perceived that power had gone from him,
showing he is highly sensitive.
The woman (unnamed) was active in her own healing.
This will be important for the next story.
Mark 6: Jesus returns home to Capernaum.
In his hometown,
he can’t do the miracles because
the people there do not believe it is possible.
Jesus marveled because of their unbelief.
Jesus sends out the 12 disciples.
The disciples preached of repentance and healed many.
His followers become like him in power.
Therefore, the Kingdom of God is growing.
Jesus is teaching far from a town to accommodate the large crowds.
After a while, they are hungry, but have nothing to eat.
So there is need.
Jesus miraculously feeds 5,000 with 5 loaves and 2 fish.
Tradition analysis: the prophet Elisha in the Old Testament
also multiplied loaves miraculously.
6.45-51
He made his disciples get into the boat and go on ahead to the other side, to
Bethsaida, while he dismissed the crowd. After saying farewell to them, he
went up on the mountain to pray.
When evening came, the boat was out on the sea, and he was alone on the
land. When he saw that they were straining at the oars against an adverse
wind, he came towards them early in the morning, walking on the sea. He
intended to pass them by. But when they saw him walking on the sea, they
thought it was a ghost and cried out; for they all saw him and were terrified.
But immediately he spoke to them and said, “Take heart, it is I; do not be
afraid.” Then he got into the boat with them and the wind ceased. And they
were utterly astounded.
The disciples are utterly astounded.
They are not said to “worship” him and do not call him the son of God
as in Matthew’s gospel in the same scene (14.33).
They still do not have a title for him in the earliest gospel, Mark’s gospel.
Now any who touch his garment are healed.
Mark 7
He clashes with Pharisees and Scribes again,
for eating without purified hands.
Jesus said: “you teach as doctrines the precepts of men.”
7.9-13
Jesus takes the offensive and accuses the Pharisees and Scribes
of breaking the 10 commandments.
He says that they tell people it’s okay to give money to the synagogue
that they would have given to their parents.
Jesus points out that one of the 10 commandments says
to Honor your mother and father.
He demonstrates again that human need should come first.
7: 14-23 Jesus teaches that food does not defile a person.
He disregards the dietary restrictions that are in the Old Testament.
He says, it’s not what goes into you, but what comes out that matters –
meaning – it is your words and deeds coming from the heart.
7:20-21
“What comes out of a man is what defiles a man:
for from within, out of the heart comes evil thoughts,
fornication, theft, murder, adultery, coveting, wickedness,
deceit, licentiousness, envy, slander, pride, foolishness.”
Applying Tradition Analysis to 7.20-21:
The Old Testament prophet Jeremiah (6th c. BCE) had said
the laws of God would be written on their hearts
(this is after the suffering of the Babylonian Exile).
Jesus brings forward this tradition of religion being about
the heart at its core.
8.1-10
Jesus feeds 4,000 with 7 loaves and a few fish, with some left over.
8. 11-13
Because there are so many miracles from Jesus,
the Pharisees came to him “seeking a sign from heaven.”
He said, no sign shall be given to this generation.
This ends Jesus’ Galilean ministry of 1.1 – 8.21
Mark has presented Jesus as an anointed preacher, a spiritual teacher
who is close to God, a healer, and leader of a new movement that will bring in
the Kingdom of God.
He can do miracles, and those who follow him can as well.
He is a liberal, putting human need above religious rules.
He forgives and is compassionate.
He is an apocalyptic prophet, the Son of Man, who sees his mission
as preaching that the Kingdom of God is near, a kingdom where God is
close to us, miracles are possible, and people care for one another.
Lecture continues in next power point.
Lecture by Prof. J. Corey, Ph.D., Victor Valley College
The Gospel of Mark
The Earliest Gospel
(continued)
The turning point in the gospel of Mark is chapters 8.22 – 10. 52.
All previous healings in the gospel of Mark,
in his Galilean Ministry chapters 1-8, were immediate.
But in chapter 8.22f the pace slows down. . .
Mark is signaling to the reader to slow down
and look a little more closely at who Jesus is.
8.22-26
“And they came to Bethsaida (pronounced Beth-say-ee-dah).
And some people brought to him a blind man, and begged him to touch him.”
He took the blind man by the hand and led him out of the village; and when
he had put saliva on his eyes and laid his hands on him, he asked him, “Can you
see anything?” And the man looked up and said, “I can see people, but they
look like trees, walking.” Then Jesus laid his hands on his eyes again;
and he looked intently and his sight was restored, and he saw everything
clearly. Then he sent him away to his home, saying,
“Do not even go into the village.”
It takes two tries before the man slowly starts to see.
In the next story, Jesus asks his disciples who he is.
Metaphorically, Mark is saying
the disciples are slowly starting to see who Jesus is.
8.27-30 Peter’s Confession:
Jesus asked his disciples, “Who do people say that I am?”
And they said, “John the Baptist; and others say, Elijah;
or one of the prophets.”
And he asked them, “But who do you say that I am?”
Peter answered: You are the Christ (anointed).
And he charged them to tell no one.
8.31-32
Jesus tells them that the Son of Man must suffer
be rejected
be killed
and rise again.
And Peter rebuked him.
“Jesus said, Get behind me Satan.
For you are not on the side of God, but of men.”
Jesus said
“If any one would come after me, let him deny himself and take up his cross
and follow me. Whoever would save his life will lose it;
and whoever loses his life for my sake and the gospel’s will save it..”
So, Mark adds to the list of who Jesus is
he is one who will suffer
and give up his life for the greater good.
9.1 “there are some standing here who will not taste death
before they see that the Kingdom of God has come with power.”
He had said the Kingdom of God is near.
This kingdom is ushered in by Jesus and his followers.
9. 2-8 The transfiguration
Jesus, Peter, James, and John went up a high mountain.
Jesus became shining like light.
The prophets Elijah and Moses appeared.
Peter said, let us make 3 booths (memorials for this moment).
A voice from a cloud said: This is my beloved Son, listen to him.
Jesus told them to tell no one.
9.11-13 The disciples ask Jesus, why do the scribes say that
Elijah (a prophet from the Old Testament) must come first (before the messiah).
Jesus said, “Elijah is indeed coming first to restore all things.
How then is it written about the Son of man, that he is to go
through many sufferings and be treated with contempt?
But I tell you that Elijah has come, and they did to him
whatever they pleased, as it is written of him.”
Jesus was referring to reincarnation of the 8th century BCE prophet Elijah.
This is not Church doctrine, but it is what the text says (Exegesis) and it is supported
by Luke 17.12-13 that makes it clear that John the Baptist is the returned Elijah.
After this there is another miraculous healing.
Others could not help the boy (who possibly had epilepsy).
Jesus said, this kind (of illness) takes much prayer.
9.33-38 The disciples discuss among themselves
who is the greatest among the disciples.
Jesus said, whoever would be first, must be last of all and servant of all.
He had just been talking about how he must suffer and die
for the advancement of the Kingdom of God.
Mark 10. 17 A rich man asks, what must I do to inherit eternal life.
Jesus said to the man, “you know the commandments.”
The man said he had followed them since his youth.
Jesus said, you lack only one thing. Go and sell all you have
and give it to the poor and you will have treasure in heaven,
and come follow me.
The rich man went away sadly.
The disciples ask, then who can be saved?
Jesus said, with men it is impossible,
but with God all things are possible.
Peter said, we have given up everything.
Jesus said, those who have given up all,
will get it back a hundred fold now in this time,
and eternal life.
He warns them of what will happen to him when they go to Jerusalem,
that he will be put to death.
They say, where you are going, we want to go.
He said, can you drink the cup that I will drink – meaning can you suffer
for the Cause (the growth of the kingdom of God) like I will.
A blind man in Jericho calls him son of David.
Jesus heals him.
So, the 2nd section in the gospel of Mark, the turning point,
shows us that Jesus is someone who is willing to die for his beliefs,
for the sake of the kingdom of God,
and he calls others to follow him and be willing to do the same.
He is also shown as a holy man, like the prophets Elijah and Moses.
And is called the Christ, the anointed.
Section 3: Gospel of Mark – Jesus’ Jerusalem ministry chapters 11-16.
Jesus goes to Jerusalem because it is Passover,
a Jewish holiday to commemorate the Exodus.
11.15 Jesus arrives at the temple in Jerusalem
but the temple scene is too money oriented.
He gets angry and overturns the tables of the moneychangers.
“God’s house is a house of prayer, but you have made it a den of robbers.”
Jesus’s Teachings in Jerusalem:
1. Forgiveness
2. Love: The greatest commandment is
to Love God and your neighbor as yourself.
This is more important than offerings.
3. Jesus displays a social consciousness for the oppressed.
He shows concern for poor widows at the hands of the Scribes and Pharisees
(who devour widows houses).
Mark 13 Jesus predicts the destruction of the temple.
The temple had been standing for approximately 500 years.
This is an example of Jesus as an apocalyptic prophet.
He is bringing a message of warning.
When Jesus arrives in Jerusalem,
the people are expecting a son of David figure, a political messiah,
(a savior) who will bring back autonomous rule of Israel.
But Jesus explains that he is not this kind of messiah
and “the people were glad.”
The people are glad for two reasons:
1. Because the Christ (anointed) is more than a son of David figure
and,
2. a political messiah will bring conflict to Jerusalem,
which will bring down the wrath of the Roman occupiers.
The Romans were known for Pax Romana (the peace of Rome).
How the Romans kept the “peace”:
If there were any rebellions in the Roman Empire,
the Romans would come in and kill every man, woman, child, animal, and plant.
Nothing would be left alive.
It was a very strong message which kept the “peace” throughout the empire.
So yes, the people are glad that Jesus is not a political figure.
40 years after the death of Jesus (one generation),
the Romans came into Jerusalem,
and destroyed everything, including the Jewish temple
which has never been rebuilt to this day.
All the doomsday predictions in Chapter 13
point to the destruction of the temple,
not the end of the world.
So who is Jesus for Mark?
We don’t find out Mark’s final answer
until the second to the last chapter, chapter 15.
Throughout his ministry,
Jesus has condemned the leaders of the religion he is a part of.
They care more about the letter of the law,
their own prestige and power, and about money,
than about the people themselves.
It is a common problem with any institution
that has gathered too much power.
In chapter 14,
Jesus is condemned to death by the religious-political authorities.
He has stood up for a cause:
Religion is about a one-to-one relationship with God
and a matter of the heart,
about treating others with compassion,
it’s not about all the rules.
At the moment of death in chapter 15,
the soldier at the foot of the cross says
“Truly this man was a son of God.”
He did not say, the son of God.
Applying Textual Analysis: the quest for the original wording.
Our earliest manuscript P46 of the New Testament
has “a son of God” not “the son of God.”
“A son of God” reflects the Greco-Roman social context.
Greek Heroes were called sons of god.
Mark is saying, Jesus is a hero, one who stands up
for the people and dies in the process like heroes.
This is how some of the earliest Christians understood Jesus
such as
Justin Martyr, a 2nd century Christian theologian
and the 1st and 2nd century Christian martyrs.
Mark presents Jesus as a son of god.
Heroes were models to follow.
Jesus had said, if you want to become my followers,
you must deny yourself, take up your cross, and follow me.
There is a depth to this gospel that the average person misses.
Mark is saying, to be a Christian, you must stand up against oppression
(religious, economic, social) even if it means giving up your life.
Examples of this kind of Christian:
Protestant Reformers who were burned at the stake
and Rev. Martin Luther King, Jr. to name a few.
Lecture by Prof. J. Corey, Ph.D., Victor Valley College