1. The Gospel of Mark June 2, 2007

2. The Gospel Narrative Biography w/narrative mode of presentation. DIRECTED AT GENTILES. Biography w/narrative mode of presentation. DIRECTED AT GENTILES. –Aramaic terms explained/parenthetical notes ACTION ORIENTED: GOD “TEARS” INTO THE WORLD (Jesus’ baptism and temple curtains). As story about past, it allows message to address the whole Church, wherever and whenever it understands its destiny to be shaped by Jesus’ life and death. As story about past, it allows message to address the whole Church, wherever and whenever it understands its destiny to be shaped by Jesus’ life and death. STORY? STORY?

3. “A World Torn Open” “heavens torn apart” (schizomenous)- 1:10/curtain temple torn (eschisthe): Isa. 63:15-64:4 “heavens torn apart” (schizomenous)- 1:10/curtain temple torn (eschisthe): Isa. 63:15-64:4 –Breathless pace: “time is fulfilled” (1:15); “Immediately” (euthys) used no less than 11 times in chapter 1.

4. Gospel of Mark The gospel is constructed to lead us to grasp the immense power (and strangeness) of our confession of faith in the CRUCIFIED ONE, THE SON OF GOD. The gospel is constructed to lead us to grasp the immense power (and strangeness) of our confession of faith in the CRUCIFIED ONE, THE SON OF GOD. The title ‘the Son of God’ is given its distinctive meaning by CONFESSION, the only correct one of which occurs at the end… The title ‘the Son of God’ is given its distinctive meaning by CONFESSION, the only correct one of which occurs at the end…

5. First half: 1:1-8:26 Identity and authority of Jesus established as CENTRAL CONCERN. Identity and authority of Jesus established as CENTRAL CONCERN. –A STORY OF THE CRUCIFIED MESSIAH “But who do you say that I am?” (8:29) “But who do you say that I am?” (8:29) First verse: “the beginning of the gospel of Jesus Christ, the Son of God” IRONY: the readers know this, but none of the characters do, EXCEPT the demons!

6. Gospel of Mark “Truly this man was God’s Son!” (15:39) “Truly this man was God’s Son!” (15:39) –The “outsider” Gentile Centurion utters this as he witnesses the CRUCIFIXION. –SON OF GOD can only be known as such when he is known as the CRUCIFIED ONE.

7. First half: Jesus’ Exploits NARRATIVE: Casts out demons, heals the sick, raises the dead, calms the sea and wind, walks on water, twice feeds multitudes… NARRATIVE: Casts out demons, heals the sick, raises the dead, calms the sea and wind, walks on water, twice feeds multitudes… This beginning seems to suggest a “triumphant” ending, as most, especially Gentiles, would conceive of “triumph.” (i.e. Hellenistic wonder-worker) This beginning seems to suggest a “triumphant” ending, as most, especially Gentiles, would conceive of “triumph.” (i.e. Hellenistic wonder-worker)

8. First half Parallel to account of Jesus’ deeds of power is the account of the disciples’ incomprehension of Jesus’ identity. Parallel to account of Jesus’ deeds of power is the account of the disciples’ incomprehension of Jesus’ identity. 4:11 (secrets given); 4:13; 7:17,18 (do not understand parables); 4:40 (“no faith”); 6:52, 8:4 (fail to understand loaves twice!) 4:11 (secrets given); 4:13; 7:17,18 (do not understand parables); 4:40 (“no faith”); 6:52, 8:4 (fail to understand loaves twice!) Why shed so much light on this? Why shed so much light on this?

9. Disciples’ Incomprehension Readers identify with disciples, thus exhorted to receive forgiveness and live more faithfully. Readers identify with disciples, thus exhorted to receive forgiveness and live more faithfully. Fundamental Re-evaluation of POWER— what happens when we know Jesus simply as a worker of miracles?? Fundamental Re-evaluation of POWER— what happens when we know Jesus simply as a worker of miracles?? –The Secret of the Kingdom –This crisis in understanding peaks at Mark 8

10. Mark 8 1-10—second feeding miracle 1-10—second feeding miracle 11-13—Jesus brushes off Pharisees looking for a sign. 11-13—Jesus brushes off Pharisees looking for a sign. 15—”beware of yeast of Pharisees” 15—”beware of yeast of Pharisees” –Disciples still “outsiders,” unable to interpret Jesus’ deeds: 8:17, 18 –Jesus explains two feedings in detail, then asks: “do you understand?”—NO ANSWER.

11. Mark 8 8:22-26—Next brief healing story is important with respect to “not seeing”: man is gradually healed of his blindness. 8:22-26—Next brief healing story is important with respect to “not seeing”: man is gradually healed of his blindness. NEXT SECTION—the pivotal conversation at Caesarea Philippi: NEXT SECTION—the pivotal conversation at Caesarea Philippi: –Jesus asks—Who do you…? Peter famously responds: “You are the Messiah.”

12. Mark 8 He rebukes them, commanding them to not tell anyone of this. WHY? He rebukes them, commanding them to not tell anyone of this. WHY? –8:31-33—He began to teach them he must die and Peter will have none of it. To deny Jesus when he has laid out his vocation and mission is to be a tempter and adversary; it is asking Jesus to deny his IDENTITY BEFORE GOD. To deny Jesus when he has laid out his vocation and mission is to be a tempter and adversary; it is asking Jesus to deny his IDENTITY BEFORE GOD.

13. Mark 8:31; 9:31; 10:32 We are called to follow in the way of rejection, suffering, and death (hence, 8:34,35). We are called to follow in the way of rejection, suffering, and death (hence, 8:34,35). The narrative strategy of the gospel, especially after “the question,” continually invites the reader to answer it correctly. The narrative strategy of the gospel, especially after “the question,” continually invites the reader to answer it correctly. Disciples fail to realize as they scramble for position in pecking order: to “confess” rightly allows own identity to be stamped by the identity of the one who died forsaken on a CROSS. Disciples fail to realize as they scramble for position in pecking order: to “confess” rightly allows own identity to be stamped by the identity of the one who died forsaken on a CROSS.

14. 2 nd Half: mighty works nearly cease One exorcism—9:14-29 (v.19-”How much longer must I put up with you?”) One exorcism—9:14-29 (v.19-”How much longer must I put up with you?”) One healing—10:46-52 One healing—10:46-52 Withering of one fig tree—11:12,13, 20,21 Withering of one fig tree—11:12,13, 20,21 –What is going on?

15. 2 nd half—ALL POINTS TO CROSS “Mighty works” restrained; Jesus refuses to be known as a purveyor of power—SUPERNATURAL OR OTHERWISE. HE CAN ONLY BE KNOWN AS THE SON OF MAN WHO SURRENDERS POWER IN ORDER TO SUFFER AND DIE. “Mighty works” restrained; Jesus refuses to be known as a purveyor of power—SUPERNATURAL OR OTHERWISE. HE CAN ONLY BE KNOWN AS THE SON OF MAN WHO SURRENDERS POWER IN ORDER TO SUFFER AND DIE. 10:52—Second healing (Bartimaeus)— immediate/complete—he “followed him on the way.” 10:52—Second healing (Bartimaeus)— immediate/complete—he “followed him on the way.” 10:42-45; 14:22—This death, simply put, is “for many.” 10:42-45; 14:22—This death, simply put, is “for many.”

16. Gospel Conclusion—”Ears to Hear” Despite repeated assertions indicating faithfulness (14:31, 32-42, 72), the disciples desert Jesus (failure of nerve, not understanding—”the spirit is willing, but the flesh is weak” (14:38b). Despite repeated assertions indicating faithfulness (14:31, 32-42, 72), the disciples desert Jesus (failure of nerve, not understanding—”the spirit is willing, but the flesh is weak” (14:38b). Yet, despite such bleakness and much rejection, self-sacrificial discipleship never compromised and Spirit (only mention) given to enable bold speech (4:3-29; 13:9). Yet, despite such bleakness and much rejection, self-sacrificial discipleship never compromised and Spirit (only mention) given to enable bold speech (4:3-29; 13:9).

17. Additional Motifs “KEEP AWAKE”—from start, intense eschatological expectations: 1:2-4 (Isaiah/John); 1:7-11 (John/Jesus); Jesus/Kingdom (1:14,15). “KEEP AWAKE”—from start, intense eschatological expectations: 1:2-4 (Isaiah/John); 1:7-11 (John/Jesus); Jesus/Kingdom (1:14,15). 2:21-22 (no old wineskins); 13:1-37; 14:27,49). 2:21-22 (no old wineskins); 13:1-37; 14:27,49).