Mark is second in the order of the canon of the Gospels but first to be written around AD

Transcription

1 Mark Gospel: Mark is second in the order of the canon of the Gospels but first to be written around AD MK is the shortest and most compact of the four gospels as he writes fewer stories and focuses more on the works than words of Jesus. It does not have the infancy narratives, sermon on the mount/plain, Lord s prayer, resurrection appearances etc that are in MT and LK Scholars say that MT and LK used MK as one of their sources in writing their gospels around AD Gospel of St. Mark According to Papias the bishop of Hierapolis Mark was the disciple and faithful interpreter of Peter s teaching and testimony According to Irenaeus Mark was the disciple and interpreter of Peter and hence reading MK is listening to Peter Mark had not seen, heard or followed the Lord directly cf JN 21:24, but followed Peter and wrote what he preached St. Peter was a key source for Mark s gospel and would have been written after the death of Peter 2Pet 1:15, probably after 60 AD Mark in the Scriptures Mark is the beloved disciple of Peter who calls him my son as the apostles called people who received faith through them -1Pet 5:13 Mark is the cousin of Barnabas and accompanied Paul and Barnabas in their first missionary journey- Acts 12:25,13:1-3 (Acts 12:12, 13:5, 15:37) Mark seems to have been known as John Mark, son of a prominent woman named Mary in whose house the early Church gathered for the prayers and meetings in Jerusalem- Acts 12:12 Mark had disagreement with Paul -Acts 15:36-40, he assisted Paul in prison- Col 4:10, 2Tim 4:11, thus associated with Peter, Paul and Barnabas 1

2 Gospels and their Audience MT is written for the Jewish Christians showing Jesus as the successor of David who fulfilled the OT prophecies. MK is written for the Roman Christians in persecutions to inspire faith and trust. LK is written for the gentile Christians showing Jesus universal mission. JN is written to all Christians to believe and have life in Jesus. MMT-MK-LK are called synoptic gospels because of their common frame work of events and order of things- John the Baptist, his preaching and mission, the baptism of Jesus, the temptations, the call of the twelve, the Galilean ministry, healings leading to controversy, Peter s confession, predictions of the passion, the final journey to Jerusalem, the passion, death and resurrection. (synoptic in GK means having similar view point). Gospels complement and complete the message about Jesus and his words and works.ark and Synoptic Gospels The Purpose of Mark MK wrote for Roman Gentile Christians facing persecutions under Nero ( MK explains the Jewish customs 7:3-4, 12:18, 14:12, 15:42; translates HB into GK 3:17, 5:41, 7:11, 10:46, 14:36) The emphasis on Jesus as the suffering son of God and the suffering discipleship suggest that it was written for Christians under persecution MK focused on the suffering and death of Jesus to inspire faith and help them find meaning in life and death like Jesus Literary Style of Mark MK is more compact and direct in his message and expressions MK is an action gospel - focuses more on works than words. Jesus actions are slow at first but get more sharp and dramatic as the passion scene approaches 2

3 MK 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 the woman of faith 5:21-43= MT 9:18-26; Epileptic boy 9:14-29= MT 17:14-21= LK 9:37-45 # MK 9:24- cry of the father I believe help my unbelief ) Marcan Characteristics In the passion narratives MK is more vivid and realistic (MK 14-15= MT 26-27= LK 22-23) MT omits realistic details such as the upper room MK 14:13, the fuller description of Barabbas MK15:5, mocking of Jesus as royal figure MK15:20. LK softens the details of the passion such as the scourging and mocking by Pilate s soldiers MK 15:15-20 and omits Mark s cry of dereliction 15:34 My God, My God why have you forsaken me? by using a prayer of resignation LK 23:46. Threefold 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 OT motifs in Mark Two OT motifs merge in the Gospel of Mark. The suffering just one, tested by God, abandoned by friends and companions is Jesus for MK (Jer 20:6-11, Job 12:2-3, 16:20, Ps 38:11-12, Ps 41:9-10= MK 1:12-13, 14:1-11) 3

4 God s love and fidelity is met by infidelity and ingratitude but God offers forgiveness and renewal in Ex 32-34, Jud 2:6-3:6, Ps 78.MK too has the theme of infidelity and forgiveness16:7-8 The faithlessness of the disciples and the forgiveness of Jesus is a motif for believers to repent and renew 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; 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. 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 Themes in Mark The human side and approachability of Jesus is emphasized in MK. Jesus truly expresses his love and anger, joy and sadness 1:25,3:5,10:14 Jesus in MK after raising the little girl says to give her something to eat 5:43 looks at the rich man and loves him before challenging to give up 10:21 Jesus heart is troubled and distressed in Gethsemane and prays take this cup away from me but let thy will be done14:

5 Humanness of Jesus in Mark 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 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) Discipleship in Mark 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 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 5

6 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. 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 in Mark Disciple is one who follows, has a personal relationship, learns and adopts the way of the master. 6

7 In the Jewish tradition the disciple seeks out the rabbi but Jesus, the master takes initiative in calling the disciples 1: (It is not you who chose but I who chose you JN 15:16) Conversion and faith are the most basic things that Jesus advocates for the disciples 1: 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 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 death14:32-42 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) 7

8 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. Values of the kingdom and of the world MK contrasts the standards of the world by the standards of Jesus to confront the self- oriented 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. 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 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 8

9 The theme of the Cross Cross is the theme that underlies all other themes and motifs in the Gospel of MK. The Cross casts it s shadow from the beginning till the end 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 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 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, 7:36,8:27-30 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 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 9

10 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. 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, 10:33-34 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 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 14:51-52 Parable of growing seed 4:

11 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 11

12 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 8:14-21 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: