The Gospel of St. Mark : Session I. Introduction

Transcription

1 The Gospel of St. Mark : Session I Introduction I. Context: Beginning of a new Liturgical Year B We begin a new Liturgical year from 30 th Nov. what do we do in a liturgical year? We celebrate the mystery of Christ or the Christ Event and sanctify ourselves. This mystery of Christ is celebrated in the liturgy receiving light from the Bible. We contemplate the same mystery in different liturgical years with the help of weekly and Sunday cycles. While we have two weekly cycles, we have three Sunday liturgical cycles to help us in the contemplation of Christ mystery and the guidance for our daily lives. The weekly cycles are Year I and Year II and the Sunday cycles are usually called Year A, B, C. Through these weekly and Sunday Cycles, we cover the entire Bible, taking extracts from the Bible. The collection of Bible extracts arranged according to the liturgical context is called Lectionary. Lectionary is not the Bible. To know Bible is to know Christ. I.1. Bible and Lectionary: Lectionary arranges the biblical readings according to the context of the Liturgical year context to help us to understand the mystery of Christ and to derive meaning and inspiration to our daily lives. In the Liturgical year A we meditate on the proclamations from Mathew s Gospel, in the Year B: Mark + St. John (5 Sundays because St. Mark is short), in the Year C: Luke s Gospel and during the lent and Easter seasons we hear from the Gospel of St. John. Hence Biblical readings are taken out of their literary context and placed in another context. But the knowledge of Biblical context helps us to understand the meaning of the bible passage proclaimed in the Sunday or weekday liturgy. Hence we need to know the Bible Liturgy and the Word of God/Bible: Liturgy is our public worship. We assemble to worship God and be strengthened in our journey. Liturgy strengthens us through the breaking of two breads: One on the Ambo and the other on the Altar, Bread of the Word and Bread of the Eucharist. For the proper reception of the nourishment we need to understand the proclamations of the Word of God. Here we make a simple effort to introduce ourselves to the Gospel of St. Mark that we hear proclaimed during the ensuing Liturgical year. II. Gospel of St. Mark: 1

2 Genres determined the meaning of the text. To understand a reading material or literature we have to ask what literary form is it? If we are to understand the Gospels we have to ask what literary form is a Gospel, or simply what are the Gospels? II.1. What are the Gospels? We are story people. We like stories. Stories are narratives. They have charm to catch attention and involvement. Gospels are Narratives. But what type of narratives? Gospels are not hagiographical writings. A hagiographical writing is a holy, glorified writings like the lives of the saints which may have fictional elements. They are not historical narratives/ Biographies that narrate the life story of the hero and high light ideas and values of the hero to perpetuate the hero s ideology. Eg. Plutarch s Life of Cicero, Malcom Muggeridge s Something beautiful for God or Isaacson s Steve Jobs. In the historical narratives emphasize the need to imitate the personality being narrated. They narrate in three parts: introducing the historical person, present the challenges and obstacles and Conclusion. They may arrange the events chronologically, around the ideas or around the places. At the time of Mark writing his Gospel, the genre of Greco-Roman biographies were popular. Gospels may have some of the aspects of them but Gospels differ in their intended audience, emphasis and Culture. Gospels have features of Biblical historical narratives. Bible narrates the life story of great Jewish heroes like Moses and David. Their birth, call and achievements with the support of God are narrated to explain and defend the Covenant of the Old Testament. But the Gospels are not exactly like Biblical historical narratives. Gospels are a unique literary form/genre (usually attributed to Mark). They are the brief narratives of life, ministry and teachings of Jesus of Nazareth. They have features of Greco- Roman historical biographies and biblical historical narratives (of Christ Jesus) to explain and defend the New Covenant in and through Jesus Christ. Hence Gospels are Faith Documents, written from the stand point of living faith in Jesus Christ, raised and exalted as Lord and Savior. They are meant to generate faith. Cfr. Jn 20: 31. but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. They do not narrate a past event in the history but they narrate the event of Jesus which can be a present source of grace and power to those who believe in him. They are written to give access to that power through faith. Because they do not tell us about Jesus but bring him into living contact with Jesus. They are in a sense the real 2

3 presence of Jesus Christ. The early church saw them as the Real Presence of Jesus. St. Ignatius of Antioch said: I flee to the Gospels as to the flesh of Jesus Christ. They faith documents and hence they are meaningfully interpreted in the context of the faith community and by the community that understands the words under the guiding inspiration of the Holy Spirit. They are written in and for the Church. Here the issue of Formation of the Gospels is in order. The Gospels are formed out of three layer tradition: the ministry and life of Jesus, the preaching and teaching of the Apostles- Kerygma and the oral traditions on the sayings, parables and miracles of Jesus. These sources of the tradition are used by the Evangelists to present their Christology- presentation of Jesus according to situations of the target Communities. So the Gospels do not just contain what Jesus did and said but also the theological interpretation (Christology) of the Evangelist. But does that mean that the four canonical gospels present different four gospels? No. They present same Jesus Christ, the Gospel, but in varied- interpretation like the four voices in the harmony of one piece of symphony. They are to be read in the background of the Old Testament. The promises of God in the Old Testament are fulfilled and reached climaxed in Jesus Christ. For us today s believers Gospels revitalize us through the constant call to repentance and commitment to the discipleship of Jesus Christ. Gospels are means of New Evangelization as they can help people to encounter Jesus. III. What is Mark s Gospel? Second in the order of the 4 canonical gospels, written in between AD, Gospel of St. Mark is the neglected Gospel in the Church history. No commentaries were written on the Gospel of St. Mark by any of the Fathers of the Church. Only in the 7 th century, St. Bede seemed to have written on St. Mark. The reason behind seems to be St. Augustine who said: Mark s Gospel is the abbreviated version of the gospel of St. Mathew, as 90% of Mark s is found in Mathew and 55% is in Luke. Mark is discovery of 20 th century biblical scholarship which said Mark s Gospel is the FIRST WRITTEN Gospel and the closest to the actual events and Mathew and Luke have used it as one of the sources in writing their Gospel. Mark, claimed Martin Kähler in a famous aphorism, is a passion narrative with an extended introduction. The uniqueness of Mark is high lighting the Suffering dimension of the mystery of Christ. Mark presents also the human face of Jesus to cheer up the suffering Christians. It is the gospel of emotions, where presenting the emotions of Jesus and the people, Mark 3

4 challenges us to catch up with our own feelings in response to the mystery of Jesus and draws us into crisis of decision. Mark s Gospel is an INVITATION to embark on the adventure through the narration of events. He invites readers to see themselves reflected in the disciples, crowds or other characters. He challenges the readers to respond to the provocative words and astounding deeds of Jesus of Nazareth. The life of Jesus narrated by Mark is not just an edifying story but the good news that changed his life. III.2. Who is Mark? We do not know who this Mark is exactly. But the tradition identifies him as John Mark. Like John (Jn 21:24) Mark is not an eye witness to Jesus, he has never seen or heard or been in the company of Jesus. He was a Jewish Christian and his mother was Mary in whose house the ancient disciples used to gather for breaking of the bread along with the apostles (Acts 12: 12). He was said to be the disciple of Simon Peter and had also some acquaintance with Apostles Paul and Barnabas. He was a cousin to Barnabas and accompanied Paul in his first missionary journey Acts 13:5. But some reasons, he remained with Peter. He wrote his gospel based on Peter s preaching in Rome. Peter called him: My Son, Mark 1 Pet 5:13. The scholars show that the Structure of Mark s gospel parallels the preaching of Peter in Acts 10: All this says that Mark was a Christian associated with the apostles Peter, Paul and Barnabas. III.3. Mark Gospel: Date & Audience Scholars agree that it is written within a few decades after the death of Jesus, may be between AD Eusebius, the ancient church historian said: Mark was written before the death of St Peter, between AD The contents of the Gospel point more to the historical situation of Christians under persecution. Nero s persecuted the Christian believers by setting on fire and feeding them to wild beasts. The settings of the gospel of Mark are remarkably Roman and understandable to Roman Christians. Mark speaks of Jesus with wild animals 1: 13; with persecutions 10: 30; everyone will be salted with fire 9:49; disciples will be betrayed by the relatives and suffer persecutions 13: Again, Mark uses frequently the Latin loan words like legion, Praetorium and Centurion etc. He also translated Aramaic words in to Greek: 3:17, 5:41; 7:11, 34; 15:34. From the above, the scholars deduce that Mark s Gospel is written in for The Church in Rome, the suffering community that is beset with the persecutions from outside and division and betrayal from inside. III.4. Mark s Gospel: Purpose 4

5 Mark wrote to encourage and challenge the people to reflect on their lives in the light of the story of Jesus. So he laid emphasized Jesus as suffering son of God and on the suffering discipleship. III.5. Mark s Gospel: Style Mark is more compact and direct in his message and expressions. Written in plain street language style of Greek to be accessible to the uneducated it focuses more on the works than the words. Mark is said to be the Action Gospel. Mark tells fewer stories than Mt and Lk but in more vivid and detailed manner (Gerasene demoniac 5:1-20= Mt 8: 28-34; Jairus daughter and woman of faith 5: = Mt 9: 18-26; Epileptic boy 9:14-29 = Mt 17: =Lk 9: Purpose of the stories is Mk 9:24 the cry of the father I believe help my unbelief.) Vivid narrative style as seen in 1: He is realistic and vivid in his passion narrative. Mk = Mt = Sense of urgency: used immediately 46 times to effect the sense of fast narration, to take the reader to final point. He focuses on the emotions of Jesus or on those of the crowds who respond to Jesus s mighty deeds. Jesus emotions: compassion 1:41, indignation 10:14, anger, exasperation 3:5; 7:34, 8:12 and his distress and sorrow 14: People s : wonder 15:5, 44; astonishment 1 27; 2:12; 10: 24; fear 9: 6; 10: 32 and perplexity 6: 20. He makes comments to directly address the reader and the audience to draw us into the crisis of decision. III.6. Three fold pattern of Mark: MK uses threefold pattern with progressive climaxing Three commissionings of the disciples 1:16-20, 3:13-19, 6:7-13 Three passion predictions 8:31, 9:31, 10:33-34 Jesus praying and coming three times to his disciples in Gethsemane 14:32-42 Three denials by Peter 14:66-72 III.7. Markan Sandwiches Narrative begins, interrupted by another and then returns - e.g. 3:20-21(22-30) 31-35; 5:21-24(25-34) 35-43; 6:7-13(14-29) 30-32; 11:12-14(15-19) 20-26; 5

6 14:1-2(3-9) 10-11= 14:1-2 chief priests and scribes plot to kill Jesus; 14:3-9 woman anoints with oil; 14:10-11 Judas plans to betray Jesus MK uses this technique to create suspense, to contrast and interpret a narrative with another. E.g. 11:12-14(15-19) to interpret the cursing of the fig tree and the cleansing of the temple; 14:54(55-65) to narrate the trials of Jesus and Peter. III.8.Irony in Mark MK is the master of the unexpected. Irony characterizes his presentation of the Gospel. Disciples and family is slow to perceive 8:14-21;10:35-45, but blind Bartimaeus 10:46-52, Gentile centurion 15:39 perceive immediately and intuitively Jesus approach is the most unexpected and in religious, social and political situations. He commends the faith of the Syrophoenician woman 7:29 Jesus confronts, confounds and breaks the conventional stereotypes. The Scribes and Sanhedrin is in constant combat with Jesus as he heals and reaches out to the outsiders such as leper 1:40-45, hostile demoniac 5:1-20 IV. Mark s Gospel: Outline Jesus is the focus of Mark. We note that Jesus starts instructing his disciples in Galilee but, as he meets rejection, he begins his journey to Jerusalem. Mark s gospel is a journey narrative, but not primarily a geographical one. He invites the reader to journey with Jesus, to become one of the disciples whom Jesus instructs on the way to Jerusalem. The instruction does not stop when they reach the Holy City; in fact, there it becomes most intense and takes a turn that repels the disciples. In Jerusalem, through his suffering, Jesus gives his most powerful "class" on discipleship. Mark states immediately that this is the "good news of Jesus, the Messiah and Son of God." His gospel will unfold the meaning of this opening proclamation for disciples. Like us, they have their strengths and weaknesses. They respond to Jesus initial call and are sent out and they even do the things he does (6:7 ff.). They are privileged to receive Jesus private instruction about the approaching kingdom of God. However, as their journey progresses with Jesus, the disciples understand less and less, especially when he predicts his passion and death. Mark shows that Jesus is not what the disciples were looking for in a Messiah. In this gospel, it is the outsiders, strangers and outcasts, who comprehend the disciples miss the point entirely. Mark s Gospel is the narrative on Jesus of Nazareth. He is Son of God on a journey from Galilee to Jerusalem, in the service of the Kingdom of God, misunderstood and rejected by all but on the Cross recognized and accepted by Strangers as Son of God. The Gospel begins with a 6

7 Prologue (1:1-13) prepares for the public ministry of Jesus. It announces that the Gospel is about Jesus of Nazareth who is the Messiah spoken by the Old Testament prophets climaxed in John the Baptist who prepares the way ( 1: 2-8) and declared by the Voice from heaven as My beloved Son (9-11), withstands the test by Satan(12-13). In his public ministry the Son of God is in battle with Satan. His victory over Satan foreshadows his final victory over death. Then begins the first major section (1:14-8:27). We learn that Jesus is wise teacher and great healer. Jesus proclaims the Gospel in and around Galilee with a sense of urgency because Now is the time of fulfillment the kingdom of God is at hand But all through in Galilean ministry Jesus encounters misunderstanding and opposition from many groups climaxing in the Confession of Peter: You are the Messiah. Jesus calls his disciples, teaches, heals people from demoniac possessions, physical illness 1: Mark highlights Jesus routine day: (32-39). Demons, non-human agents recognize his real identity but he quiets the (1:34). He becomes highly popular, sought after by the needy people. He engages in the controversies and debates son issues like: forgiving sins, eating with sinners and tax collectors, fasting, Sabbath and healings on the Sabbath and shows more wisdom and brilliance. 2:1-3:5. As a result there was organized plot against Jesus. He gains popular following and he chooses an inner circle of disciples. Yet he was called mad by his family people, accused of demoniac power.3: He is mighty in Word and Deed. He teaches through Parables God s Kingdom, and performs series of miracles displaying power over the Sea, demons, sickness and death (4:35-5:43). Yet he meets with unbelief in his home town (6:1-6). He changes his strategy, empowers and involves his disciples in ministry, but they too face the same fate of their master which is foreshadowed in the death of John the Baptist. 6: He shephards Israel, feeds the 5000, walks on the waters, performs many healings (6:30-56). He interprets the Torah authoritatively, breaks down the barriers between Jews and Gentiles by listening to and healing gentile woman 7: 24-30, heals in a man in gentile territory 7: 31-37, feeds 4000, in the gentile area 8:1-10. Plot further enacted. There are more demand for signs, series of harsh questions, and disciples failure to understand him 8: Thus the first major section 1: 16-8:21 ends with a great note of failure. The Second Major Section: 8:22-10:52 Journey Narrative This section is often called the travel narrative and its great theme is the Way /Journey because Jesus makes a geographical shift, moving from Galilee, he is on the way to Jerusalem further revealing his identity as Son of Man who because of the Divine Must, has to suffer, die, and rise. He teaches them what it means to follow him. Symbolized by the seeing of the blind man gradually learns to see clearly (8:22-26), Peter makes the confession of faith in Jesus: You are the Messiah. 8:29. Scholars speak of this passage as the Bridge passage because the first major section climaxes in the burst of light, the breakthrough in the confession of Peter. All that 7

8 is narrated by Mark proceeds from this passage, giving chance for Jesus to explain his mysterious vocation to be suffering messiah. He predicts three times of his impending death 8:31; 9:31; 10:33-34, sadly all the three times the disciples misunderstand 8:32-33; 9:32; 10: This section of Journey narrative climaxes in 10:45 the Son of Man to give his life as ransom for many. Yet the disciples do not understand him. Yet another note of failure of Jesus ministry. The Third Major Section 11: 1-16:8 in Jerusalem/place of further rejection/ Passion week This section speaks of Jesus in Jerusalem for the final week of his life and teaching. Things move pretty fast. He enters into Jerusalem, cleanses the temple 11: 1-25, debates with the Jewish groups 11: 27-12:44. He infuriates the authorities and is handed over for execution. Then he gives his farewell discourse, the eschatology, consoling the disciples, with the announcement of the coming of the son of man in glory, ending the reign of the temple built with the human hands which will be replaced by the new temple in Jesus resurrection, the sign of the coming of the kingdom in its fullness. He is arrested 14: 1-52 yet he is in great command, he knows what is going to happen and confident that the Scriptures are being fulfilled. In the trials he appears as Messiah, Son of God as the suffering servant of God as visualized by Isaiah 53 and suffering righteous person of Ps 22. Confession by the Centurion at the time of Jesus death is the first recognition by a human person in Mark and that too by a gentile 15:39. At this point the women disciples appear 15: They witness death, burial and discover the empty tomb 16:1-8. Jesus is vindicated in his resurrection from the dead. V. Jesus in the Gospel of Mark: 1. In Mark s gospel Jesus is Son of God, who can be understood only in terms of his suffering. He is glorious and crucified. His glory shines in and through the suffering. Cross is his way to the resurrection. Jesus is an enigma in markan gospel. His portrait of power slowly turns to the portrait of pain. He is preacher, healer, teacher, traveler, miracle worker, moving quickly from one place to another. He is active, he is aware that in him Kingdom is in the midst of the people, so he moves in Jewish and gentile regions. 2. Two features touch us mainly: his power and his pain. He heals, calms storms, walks on the water, dares to challenge and break the law. He suffers, endures pain and death. He is powerful yet suffers greatly. His authority is seen in his miracles, teachings, daring religious structures by eating with sinners, disobeying the fasting laws, breaking the Sabbath laws. His teaching has life changing power in the simple stories. His power is seen by both Jews and gentiles. His power is overshadowed by the death, as foreshadowed in John the Baptist s death. His power slowly fades. He who could make the demons to flee, waves to still, diseases to vanish could not persuade the people to believe. Yet in his seeming defeat he is not alarmed. He remains human and resolved in the times of crisis. Cross appears more prominent now. The plots to kill taking shape and he himself predicts his passion and death thrice. 3. The Human Jesus 8

9 More than the other Gospels, Mark emphasizes the humanity of Jesus, presenting him as someone who embraces all the joys and sorrows of human life. Mark portrays Jesus as experiencing the full range of human emotions, such as compassion for those in need of healing, love for children brought to him to be blessed, indignation toward those who try to keep the children away from him, frustration with the disciples lack of understanding, and anger with those buying and selling in the Temple area. Jesus also experiences the physical realities of human life, like fatigue, thirst, and hunger. The latter even prompts him to curse a fruitless fig tree in exasperation. In his suffering and death, in particular, the human Jesus stands in solidarity with all humanity. 4. The Suffering Jesus Why does Mark emphasize the suffering of Jesus so much? How does he convey this emphasis? All four Gospels contain a Passion narrative: an account of Jesus suffering and death. However, Mark greatly emphasizes the suffering of Jesus, so much so that many biblical scholars, beginning in 1892 with the biblical scholar Martin Kähler, have called his Gospel a passion narrative with an extended introduction. In Mark s Gospel, Jesus predicts his coming Passion three times. This emphasis on Jesus suffering can partially be explained by the historical circumstances in which this Gospel was written and the audience to whom it was directed. The first readers and hearers of this Gospel were facing the possibility of persecution, or even martyrdom, for their faith in Jesus. Mark intended to strengthen the resolve of these people by giving them a powerful example of a suffering Messiah. Mark s Passion narrative supports his presentation of Jesus as fully human, as Jesus is abandoned by his friends; expresses fear, distress, and sorrow; and cries out to God for help. The one who is identified as the Son of God in the opening verse of the gospel[48] is confessed to be the Son of by the Roman centurion as Jesus dies, humiliated and in agony, on the cross (15:39). Mark wants his readers to understand that Jesus is the Son of God, but especially the suffering Son of God. Moreover, believers are to be followers of Jesus. Mark also shows that Christians must walk the same road as Jesus the way of humility, of suffering, and even, should it be necessary, of death. Mark wants to impress on his readers the famous words of the Lord: If anyone would come after me, he must deny himself and take up his cross and follow me (8:34). 9

10 Themes in the gospel of Mark 1. Paschal Mystery: Mk s gospel is centered on Paschal mystery: the passion, death and resurrection of Jesus. There is a paradox about the Messiah. He enters into glorious reign only through self- abasement of the Cross. Cross and the resurrection are seen side by side. Cross casts its light and shadow as the destination of Jesus and his ministry leads to the cross. The crucial moments that foreshadow his impending death is his prophetic action in the Temple 11:15-18, his parable of the vineyard 12:1-11, conspiracy of the Scribes and Pharisees 14:1. The truth of Messiah is seen on the Cross. On the Cross, he is recognized as the Son of God. Resurrection also sheds its light on the gospel. The repeated mention of eternal life, exorcisms, miracles, prefigure Jesus victory over sin and Satan. Healings signify his rise from the death. Cross is also the secret of the discipleship. Discipleship demands the fidelity to the cross. They cannot be formed on the way of cross, they fail to understand the cross and death as God s plan. But Jesus fidelity in the sight of their infidelity and betrayal gains favour from Father s hands. Resurrection of Jesus and their meeting with the risen Lord, renews them to go on the mission of the master. Persecution is also a prominent theme in Mark s Gospel. It is clearly explained in the parable of the seeds 4:17; those who leave everything to follow Jesus will have blessings and also persecutions 10:28-30; Jesus warns his disciples about crosses that will be part of their life 13:9-13. MT and LK play down disciples faults- in 3:21 disciples think he is mad; 4:40 Jesus asks them have you no faith? ; 6:52 their hearts are hardened; 8:18-19 they have eyes but do not see and ears but do not hear and in 8:33 Peter is rebuked as Satan ( MT 16:23, LK 9:22) Bold portrayal of Jesus: Mk is not afraid of stunning, scandalizing the audience with the report of certain features of Jesus. Eg. Jesus was considered mad 3:21. Why do you call me good?... Mark shows Jesus as ignorant of what his disciples are thinking. 9:16, 33. Or end of times: 13:32. He depicted profoundly Human Jesus: Jesus trembled at the approaching death 14:33, felt abandoned by God 15:34. MK readily presents the human side of Jesus such as his compassion 1:41; displeasure 1:43, 10:14; amazement 6:5; disappointment 8:12; anger 10:14, 11:15-17; love 10:21 and sorrow 14:34 which MT and LK try to tone down. But these human features do not diminish Jesus sovereign majesty as the Son of God. Most direct affirmation by Jesus that he was Son of God is found only in Mk 14:

11 The Titles of Jesus in Mark Son of God is a prominent title for Jesus in MK 1:1, 1:11, 3:11, 5:7, 9:7, 12:6, 13:32, 14:61,62 and 15:39 (1:1- gospel of Jesus Christ, the son of God=15:39- Roman Centurion proclaims: this is truly the son of God ) Son of God in OT is applied to Israel as God s people Hos 11:1, King at coronation Ps 2:7, the angels Job 38:7, and suffering righteous person Wis 2:18. MK establishes Jesus as true son of God in the midst of suffering and death on the cross. Jesus is obedient up to his death on the cross 14:36. MK presents Jesus as the suffering servant portrayed in Isaiah 53= MK 12:1-12. Messiah/Son of David: the Anointed One: In Judaism- there is no single concept of Messiah. He is considered as son of David. They expected a royal conquering Messiah. In Mk Christos, the Greek translation of Messiah, has become the surname of Jesus. In Mk Christ is understood in the context of suffering and death. Hence when Peter confesses (8:29) Jesus adds as a correction (8:31) the prediction of death. Jesus messiahship essentially involves suffering and cross. Son of Man is also a prominent title for Jesus in MK. It appears in the context of Jesus passion and suffering, death and resurrection. Three times in the passion predictions 8:31, 9:31, 10: Twice in conversation about Jesus death and resurrection after the Transfiguration 9:9,12 In Journey narrative Jesus declares that the goal of his life is for the son of man to give his life as a ransom for many 10:45 Jesus uses son of Man to refer to himself as one with authority to forgive sins 2:10; as Lord of the Sabbath 2:28, at Last Supper Son of Man goes as it is written 14:21; at his arrest, the son of man is betrayed into hands of sinners 14:41. The title Son of Man suggests that Jesus is the significant son of man/adam and glorious eschatological son, who comes in power and glory. The other titles: The stronger one (John the Baptist says of Jesus)1:7 Holy one of God (demon says) 1:24 Lord. The Messianic Secret in Mark Messianic secret is an important theme. MK employs this secrecy theme in order to teach that until the cross Jesus cannot be rightly known for who he is- 1:44,3:11-12, 7:36,8:

12 In 8:29 Peter confessed you are the Messiah/Christ, but Jesus warned not to tell anyone about him 8:30, not because he was wrong but because he did not fully grasp the meaning of his confession Jesus tells Peter, James and John not to tell anyone what they saw at his transfiguration until the son of man had died upon the cross and risen 9:9 MK gradually discloses Jesus as Messiah in his exorcisms, healings, miracles and instructions and preliminarily at 8:29 and fully upon the cross 15:39 The secrecy is to challenge the disciples as to whether they accept that revelation that Jesus the Messiah, the suffering one and whether they venture to follow him to the Cross. Authority of Jesus Authority of Jesus is what caused great impression on followers and great offence for the opponents. In first appearance in synagogue he manifested divine authority in teaching and exorcisms 1:21-28 He redefined the motherhood and sibling relationships according to doing the will of God rather than blood lineage 3:31-35, 6:1-6; and in political realm he declared what is and what is not owed to Caesar 12:13-17 He redefines the purpose of Sabbath 2:23-26, 2:27-28, 3:1-6, redefines the law by reaching out to people in need (cure of a leper 1:40-45, tax collectors and sinners 2:13-17, Syrophoenician woman 7:24-30) Authority of love and service Real authority lies in serving and giving his life as ransom for many 10:45 Last Supper symbolizes the total self-giving of body and blood for human salvation 14:24 Jesus calling himself, son of God ( ego eimi= I Am Ex 3:14), God as Abba 14:36, forgiving sins 2:10 that only God could do, calming the storm 4:35, walking on the water 6:45, where only God could walk Job 9:8, Ps 77:19, Isa 43:16, binding Satan 3:27 etc, truly manifest his authority Discipleship: The corollary of Christology is the discipleship. It is the response to good news. Mark tells in the story of Jesus what it means to be involved with Jesus. 12

13 Language of discipleship: Mark uses vocabulary like: disciple= learner, apprentice, follow, come after. Follow has the implications of personal relationship to the one who is followed, adopting the pattern of his life. Unlike the Rabbis of his times, to whom the students go to learn, Jesus takes initiative to call the disciples without any previous contact with them. 1; ( it is not you who choose but I chose you Jn 15:16). Conversion and faith are the most basic things that Jesus advocates for the disciples. 1:16-20 Two essential elements of the call to discipleship are being with Jesus and doing the things of Jesus. Jesus life and mission becomes their life and mission. The mission of disciples is parallel to that of Jesus 3:13-19; 6:7-13 Disciples receive private instruction from Jesus 4:10-34; 7:1-23 Disciples are privileged witnesses of Jesus deeds 4:35-41; 5:37-43; 6:45-52; 9:2-8 Disciples assist Jesus in feeding of the multitudes 6:30-44; 8:1-10 Disciples share in the last supper with Jesus 14:12-26 Trusting discipleship Trust in Jesus is the heart of discipleship. Jesus not only gives sight to the blind 10:35-45 but also insight to the disciples 10:46-52 Jesus the Messiah-savior gives himself as bread 6:34-44, 8:1-10, and Jesus the Messiahsuffering servant gives life through his death 8:22-26, 10:46-52 Call to serve and not to be served Son of Man has come not to be served but to serve and give his life as a ransom for many. So too must the disciples serve 10:42-45 To be a disciple of Christ, one must deny self, take up his cross and follow him. To lose one s life for Christ is to save it 8:34-35 Disciples are called to trust in God like Jesus and serve others even unto death14:

14 Journey as a theme in Mark MK describes the Gospel of Jesus Christ as a way 1:2-3. Jesus crosses the sea of Galilee and journeys into Gentile regions around Galilee. Jesus journeys to the villages of Caesarea Philippi where Peter declares him as the Messiah 8:27, then Jesus is on journey to Capernaum and on to other places Jesus sets his face and directs his steps toward Jerusalem and on the way predicts three times about his passion and death 8:31, 9:31, 10: The way is not only the destiny of Jesus but also of his disciples 10:32, 52. The way or journey describes the way Jesus must go and the way disciples must follow to fulfill God s plan. Rhetoric of Contrast in Mark After the first prediction Jesus says, one who wants to save his life will lose it and one who loses his life for my sake will save it 8:35 After the second prediction Jesus teaches, if anyone wishes to be first, he shall be the last of all and the servant of all 9:35 After the third prediction Jesus says, whoever wishes to be great among you will be your servant, whoever wishes to be first among you will be the slave of all. For the Son of Man did not come to be served but to serve and to give his life as a ransom for many 10:43-45 MK uses this method to promote one set of standards and condemn the opposite set of standards. The positive and the negative are juxtaposed to illuminate the minds of disciples Jesus rebukes Peter, saying get behind me Satan, because you are not thinking as God does but as human beings do 8:33. (contrast between God s will and what people want for themselves) Jesus uses the contrasting standard in his passion predictions 8:31-9:1; 9:30-50; 10:32-45, putting God s will and people s wants side by side to show that God s values assure life and security. Kingdom of God: Kingdom and Faith Faith is the foundation of the values of the kingdom. Faith gives courage and confidence to trust in God and entrust themselves for his service 14

15 Faith is the opposite of fear. Faith offers oneself for others 10:21, 29-30; 14:36 and fear holds everything for self 4:40, 5:36, 6:50 MK calls the followers to have faith in God as Jesus did which enabled him to live for God and his kingdom even in suffering and death 8:34 The ultimate consequence of living the standards of the kingdom is resurrection and the eternal life 10:30 Values of the kingdom and of the world MK contrasts the standards of the world by the standards of Jesus to confront the selforiented and selfish attitudes. Jesus embodies all that God wills for people to save their lives Standards of the world are to be self-oriented, self-serving, to save their lives 8:35, to acquire the world 8:36, to be great 9:35, to lord it over 10: The quest to maintain power and status is motivated by fear 11:18 (Herod fears John the Baptist 6:20; Jewish leaders fear Jesus popularity, Pilate fears the crowd, ask for the release of Barabbas 15:11-15). It is faith that enables them to serve and to sacrifice like Christ. The disciples also had the worldly desires and attitudes. They argued who is the greatest among them 9:33-34, James and John asked for places at his right and left 10:35-40, Peter said we have given up everything and followed you 10:28 Jesus corrects their attitudes by his standards. He tells them to be least of all and servant of all 9:35, 10:43-45, to lose their lives for Jesus and the Gospel 8:35. The values of the kingdom turn the values of the world upside down. Jesus promotes the values of love and service. Passages unique to Mark MK has very few passages that are not in MT and LK. MK focuses more on works than words. The anxiety of Jesus relatives 3:20-21 The parable of the growing seed 4:26-29 The cure of the deaf and dumb 7:31-37 The cure of the blind man of Bethsaida 8:22-26 The youth following Jesus 14:

16 Parable of growing seed 4:26-29 This parable is unique to MK. The Kingdom is like the seed cast into the ground. It is small when sown but significant when grown and it is independent of human efforts. The harvest is the outcome of the gracious gift of God (Joel 3:13). Jesus does not use grand and glorious images to speak about the kingdom of God. He likens to seeds to show that God became man to be near and be present to his people. Seed represents small beginnings and great results. The growth is independent of human awareness and activity. The seed contains in itself the fruit-bearing potential and so is the kingdom of God. God does not give the kingdom as a finished product, but plants it as a seed to grow and bear fruit. Just like the farmer we are called to sleep and rise in humble confidence that God would give growth and fruitful harvest of his kingdom. The cure of the deaf and dumb 7:31-37 Two miracles in chapter 7: Gentile woman and man are healed. Syrophoenician woman s faith is set as a model for all. She is a woman and a non-jew (Gentiles as dogs and Jews as children of God). The persistent faith is recommended for believers. Cure of the deaf and dumb connects two miracles- Syrophoenician 7:24-30 and the Blind man of Bethsaida 8: In all these miracles Jesus is shown as Messiah promised in Isa 35:5-6 Through the passion predictions by Jesus Mark wants to show that Jesus fulfilled all the promises of Isaiah and the prophets 53:1-5 (he was pierced for our offences). Translation of the Aramaic word ephphatha = be opened indicates gentile context. The first public recognition of Jesus in 7:37 anticipates Peter s confession in 8:29 and final confession of Jesus as Messiah on the cross by Centurion in 15:39. Jesus breaks the barrier of a table closed to the Gentiles in Syrophonician woman s faith 7: Gentiles are the first people to publicly recognize Jesus messianic potential 7:37, 7:25,28 Curing the blind man of Bethsaida 8:22-26 This is the first blind person to be healed and he is healed in stages preceding the passage in which Peter and the disciples begin to get a glimpse of the way Jesus must go. It has a reference to the blindness of the disciples in 8:

17 The acclamation following the miracle is absent here (7:37) but led to Peter s confession. This miracle complements the miracle in 7:31-37 and strongly states the fulfillment of OT prophecies Is 29:18, 35:5-6 The blind man here is more than an individual. It symbolizes the disciples and believers in need of enlightenment. There is a parallel between the gradual restoration of the man s vision and gradual recognition of Jesus messiahship by the disciples Trust in Jesus is the heart of discipleship. Jesus not only gives sight to the blind 10:35-45 but also insight to the disciples 10:46-52 The Youth following Jesus 14:51-52: When all the disciples who left everything to follow Jesus fled away, the young man like the other disciples flee away. He leaves away his upper garment and run away naked. There has been debate on the scholarly circles on the identity of the young man. Many are of the opinion that it was none other than the evangelist John Mark himself. He also fled away in the face of the threating persecution like all others. He chose to shame himself in his infidelity to Jesus. The Spirituality of the Gospel of St. Mark 17