The Story of Mark :The Story of Mark Christadelphian Presentation


Implied Reader :Implied Reader Who is Mark writing for? Are we non-Christians coming to this message for the first time? Are we committed Christians who know the Gospel? What does he expect us to know? Where do we live and what type of people are we?


Reading Difficulties :Reading Difficulties Different 21c. background Lack of knowledge about the 1c. Gaps in the text – using our imagination Familiarity breeds contempt Lack of knowledge about the author


Facts :Facts Jesus’ ministry is three and a half years Jesus went to Jerusalem several times Mark has Jesus go to Jerusalem once and therefore it cannot be considered a step-by-step account of Jesus’ life Mark is a very small book, there is very little in it, so Mark has selected his material very carefully


The Beginning of the Gospel :The Beginning of the Gospel The Son of God John the Baptist Satan


Who are Mark’s readers? :Who are Mark’s readers? We know the Jewish Scriptures (1:2-3) We know something of the geography of Palestine We already know the disciples. We know about Satan We are not members of the established “church” We know Jesus has a “home” We know ‘John’


Plot :Plot The idea of a story-plot is the idea of direction. We observe a plot when we see why elements of a story have been selected and ordered into a given sequence; and the reason why has to do with how the story reaches its conclusion.


Plot Development (1) :Plot Development (1) And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes. 1:22 And immediately his fame spread abroad throughout all the region round about Galilee. 1:28


Plot Development (2) :Plot Development (2) But there were certain of the scribes sitting there, and reasoning in their hearts 2:6 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners? 2:16


Plot Development (3) :Plot Development (3) And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful? 2:24 And they watched him, whether he would heal him on the sabbath day; that they might accuse him. 3:2


Crescendo :Crescendo “And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.” 3:6


Plot Development (4) :Plot Development (4) … and a great multitude from Galilee followed him, and from Judaea, And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. 3:7-8


Plot Development (5) :Plot Development (5) And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. 3:22


Principles of Selection :Principles of Selection Mark chooses “Sabbath” controversies Synagogue Man, cornfield plucking, Withered Man Mark chooses Synagogue events Unclean Spirit, Withered Man Synagogue preaching tours (Mk 1:39) Mark chooses “religious” controversies Forgiveness of sins (Sick of the Palsy) Table fellowship (Publicans and Sinners)


Mark Closure Part One :Mark Closure Part One Beginning of the Gospel The Holy Spirit and Satan Wilderness with wild beasts Satan and the Holy Spirit Wilderness of the peoples with wild beasts Beginning of Teaching


Mark Opening Part Two :Mark Opening Part Two Whosesoever shall do the will of God… …And he taught them many things by parables, and said unto them in his doctrine… Parables …And with many such parables spake he the word unto them, as they were able to hear it…


Beelzebub Controversy (1) :Beelzebub Controversy (1) Jesus shows understanding of Jewish thinking in this area but he uses the term ‘Satan’ Baalzebub is the leading demon (Prince Mastema of the Jubilees tradition, also called ‘Satan’) Baalzebub is a “Prince” (he has a kingdom) Jesus accepts the assumption that Baalzebub could be “had” by somebody, and in “having” Baalzebub, a person was then liable to be called ‘Baalzebub’. What does Jesus mean in his ‘Satan’ parables?


Beelzebub Controversy (2) :Beelzebub Controversy (2) Jesus’ parables (or similes) follow the sequence: divided kingdom, divided house, a divided Satan, and a plundered house; we then have the comment about blasphemy against the Holy Spirit. We can find the same sequence in the history of the nation.


Beelzebub Controversy (3) :Beelzebub Controversy (3) “And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee…” 1 Kgs 11:31


Beelzebub Controversy (4) :Beelzebub Controversy (4) “And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon.”1 Kgs 12:21


Beelzebub Controversy (5) :Beelzebub Controversy (5) “Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, is risen up, and hath rebelled against his lord.” 2 Chron 13:6


Beelzebub Controversy (6) :Beelzebub Controversy (6) The building associated with the divided kingdom and the divided dynasty was, of course, the Temple. This “house” was initially built by a “strong man” (1 Kgs 2:2 ). It had “courts” ( Lk 11:21) and “armour” associated with the guard (Lk 11:22).


Beelzebub Controversy (7) :Beelzebub Controversy (7) The first to plunder the Temple was Jeroboam’s ally in his secession. “So Shishak king of Egypt came up against Jerusalem, and took away the treasures of the house of the Lord, and the treasures of the king’s house; he took all: he carried away also the shields of gold which Solomon had made. Instead of which king Rehoboam made shields of brass, and committed them to the hands of the chief of the guard, that kept the entrance of the king’s house.” 2 Chron 12:9-10


Beelzebub Controversy (8) :Beelzebub Controversy (8) The model example of blasphemy against the Holy Spirit is the “these by thy gods” apostasy at Sinai. It is significant for our sequence of events that Jeroboam’s apostasy introduced false state worship into Israel and is explicitly compared to Sinai. 1 Kgs 12:28 This is a type of the sin against the Holy Spirit. Jeroboam said that it was his gods that had brought the people up out of Egypt. This was the sin of Sinai (Ex 32:4), and a blasphemy against the Holy Spirit who had brought the people up out of Israel (Is 63:10-11).


Plot Development (1) :Plot Development (1) Appointment of the 12 Scribes from Jerusalem Feeding of the 5000 Scribes and Pharisees from Jerusalem Mk 7:1


Plot Development (2) :Plot Development (2) Mark 11:18 And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine. Mark 12:12-13 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way. And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words.


Plot Development (3) :Plot Development (3) Mark 14:1 After two days was the feast of the Passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.


Plot Development (4) :Plot Development (4) Jesus had predicted his own death at certain points in the story. Mk 8:31, 9:31, 11:33-34


Politics and Jesus :Politics and Jesus Andrew Perry


Jesus’ Historical Situation (1) :Jesus’ Historical Situation (1) After Augustus, Rome developed the Cult of the Emperor – they had a divine “saviour”, he was worshipped, had feasts, people had faith in the emperor. (Saddam Hussein) Rome enslaved and slaughtered subject peoples, particularly Judea and Galilee (Kurds). Acts of Oppression by Rome must have left Galilee in a state of trauma (Iraq). Imposed a first tier of taxation


Jesus’ Historical Situation (2) :Jesus’ Historical Situation (2) Herod – a brutal client king, used Roman military force Installed his own High Priesthood Added a second tier of taxation Promoted the Herodian political party (Mk 3:6) Succeeded by Herod Antipas in Galilee (Mk 6:21)


Misconceptions :Misconceptions Religion is separate to the state – but what about the role of High Priests and the Temple? Jesus is concerned only with religious issues – but what about social issues, economic or political issues Religion is essentially a private and individual affair – but what about social realities


Corrections :Corrections Jesus doesn’t just speak an individualistic message to individuals Jesus isn’t just a preacher of isolated sayings – his teaching and actions for a unified whole Jesus is working in a society and within a cultural tradition Jesus worked with individuals in the context of their societies and families


Jesus’ Role :Jesus’ Role Jesus follows John the Baptist and is the founder of a movement Jesus leads and influences people, therefore he is a public figure Jesus is born into a particular culture and historical context which he addresses – he is responding to a “crisis” in the history of the nation


Politics and Perception :Politics and Perception Jesus was a public figure therefore he was politically significant to the authorities Jesus’ words and actions would have been interpreted in a political light by the Authorities, other political parties like the Sadducees and some of the people


Jesus’ View :Jesus’ View Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. John 18:36 (Disciples’ View – Mk 9:34, Acts 1:6)


Symbolic Acts :Symbolic Acts There was a tradition of interpreting actions by rebels, insurgents, bandits, revolutionaries and prophets in a symbolic way


Josephus :Josephus Joshua(s) Theudas - Antiquities 20.5.1 “The Egyptian” – Acts 21:38, Antiquities 20.8.6, War 2.13.5 Moses(s) – Mt 24:26, War 2.13.4 David(s) Judas – John 6:15, Acts 5:36-37, Ant 17.10.5, 8


Qumran (Essenes) :Qumran (Essenes) A reaction to the Hasmonean High Priests' accommodation with the Seleucid Empire - so they initiated a new Exodus to the wilderness and the Dead Sea and form a new covenant community based on the true Mosaic order. Geza Vermes, Dead Sea Scrolls in English p. 26


Jesus and Empire :Jesus and Empire “Many of the movements and revolts against Roman imperial rule took social forms that were distinctive to Israelite tradition and society - social forms that were suggestive for their similarities to prominent themes in Jesus’ preaching and practice.” Richard Horsley


Jesus and Politics :Jesus and Politics Divorce, temptation and the Law of Moses (Mk 10:2) Taxation and the Law of Moses (Mk 12:13, Ant 18.1.4, 18.6.23) Political Comments – Lk 13:31-32 Political Acts – cleansing of the temple Political Themes – kingdom of God Crucifixion – a political execution


Jesus and Political Symbology :Jesus and Political Symbology The 12 disciples - Mk 3:13-14, Mt 19:28 The feeding of the 5000 in a wilderness with 12 leftover baskets – Mk 6:32-44 12 Jewish healing miracles and 1 Gentile healing miracle; 11 Jewish miracles in the Northern kingdom and 1 miracle in Judah. Forgiveness


Demon Symbology? :Demon Symbology? While it is historically plausible that some of Jesus’ actions were seen in a symbolic light, with the people understanding Jesus in terms of their prophetic heritage, the Jewish Scriptures do not have a cosmological dualism, neither do they have a demonology, nor do the “healing” prophets (Elijah, Elisha) engage in exorcism. We cannot presume therefore that the people saw Jesus’ exorcisms in terms of, say, the prophetic revolution of Elijah and Elisha in Northern Israel.


Opposition to Exorcism :Opposition to Exorcism Jerusalem Scribes objected to Jesus’ exorcisms (Mk 3:22) Herod Antipas became antagonistic toward Jesus on account of his exorcisms (Lk 13:31-33)


Puzzle :Puzzle Given that exorcism was common enough in Galilee and the Mediterranean world, why should it be central to a conflict between Jesus and other public groups and the authorities?


Exorcism and Politics :Exorcism and Politics The effect of Jesus’ exorcisms (and healings) attracted attention – they made him popular; they were a key driver in attracting followers in Galilee (Mk 1:28, 37-39, 45, 2:13, 15, 3:7-8, 30, 4:1, 5:31, 6:2-3, 8:1-2, 9:14) Jesus’ exorcisms also had the effect of imparting “authority” to his teaching (Mk 1:22, 27, 11:28-33), which was in some sense contrasted with the teaching of the Scribes, Pharisees and Herod (Mk 2:6, 16, 7:1-16, 8:15)


Demons in Mark :Demons in Mark Andrew Perry


Markan Symbology :Markan Symbology While some of Jesus’ actions might have been construed symbolically, it is unlikely that his exorcisms were viewed in this way by the people or opposing groups. But this point doesn’t apply to our author – Mark. The transition from event to literature makes all the difference!


Synagogue Man (1) :Synagogue Man (1) Jesus enters a synagogue On a Sabbath Teaching with authority Demoniac declares Jesus’ identity.


Synagogue Man (2) :Synagogue Man (2) The man is symbolic of the nation Unclean Spirit (Galilean term, cf. Luke) Zechariah 13:2 And it shall come to pass in that day, saith the LORD of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land. Nation’s spiritual idolatry (Ezek 36:17-18, 25-26)


Synagogue Man (3) :Synagogue Man (3) The demoniac uses certain expressions which fall into line with the symbology. “Let us alone” is an echo of Ex 14:12, “Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians?” “...destroy us” is an echo of Deut 1:27, “Because the Lord hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.” The people thought Jesus had come to destroy the “established order”, i.e. the temple and the Law (Mt 5:17, 26:61).


Synagogue Man (4) :Synagogue Man (4) These echoes suggest that we are to take the demon-possessed man as representative of the people who are “spiritually” in Egypt wanting to be left alone, and fearing that they would be destroyed if they followed Moses. In typical terms, just as an unclean spirit possessed the man, so too Israel were possessed by Egypt.


Synagogue Man (5) :Synagogue Man (5) This wasn’t just a physical bondage, although they were literally a “possession”. It was also a spiritual possession, because the people had become attached to Egypt’s gods (idols). In this way they were “unclean” (Ezek 20:7-8) and in need of cleansing. Jesus’ message to Herod about his cleansing work was that it would take place ‘to day and to morrow’ (Lk 13:33), just as Moses cleansed the people at Sinai ‘to day and to morrow’ from their idols (Ex 19:10).


Synagogue Man (6) :Synagogue Man (6) The title used by the demoniac, ‘Holy One of God’, is a quotation of Psalm 78:41, and its use fits in with this Exodus typology . “Yea, they turned back and tempted God, and limited the Holy One of Israel” Ps 78:41 Mark is presenting him as a type of Christ presenting himself to the people as their Holy One .


Synagogue Man (7) :Synagogue Man (7) The demoniac doesn’t call Jesus ‘the Holy One of Israel’, but rather ‘Holy One of God’. This reflects the pattern that an Exodus style redemption involves “knowing” Yahweh (Ex 6:7, 10:2)


Synagogue Man (8) :Synagogue Man (8) The rebuke of the unclean spirit is like the rebuke of the nations (Is 2:4, 17:13). The unclean spirit comes out of the man after tearing him (Hos 6:1-3). This ‘great cry’ is like that uttered by the Egyptians on the death of their firstborn (Ex 11:6, 12:30).


Synagogue Man (9) :Synagogue Man (9) Jesus’ reply to the demon echoes Zephaniah 1:7: “Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand...” Zeph 1:7-8 The context of this injunction in Zephaniah is the idolatry of Judah in Josiah’s reign, and Mark’s comparison is pitched so as to invite the people to recognize the nearness of day of the Lord.


Synagogue Man (10) :Synagogue Man (10) In keeping with the Exodus typology, it is significant that Moses tells the Israelites at the Red Sea that they would “hold their peace” when they saw the salvation of the Lord: “The Lord shall fight for you, and ye shall hold your peace. Ex 14:14


Synagogue Man (11) :Synagogue Man (11) The crowd reacted with amazement: “Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.” Ex 15:15 As a result of the miracle, Jesus’ fame “spread abroad” (Mk 1:28), and this detail mimics how the news of the Exodus spread quickly abroad through the nations (Ex 15:14, Num 14:14, Deut 2:25, Josh 2:9-10).


Gaderene Demoniac (1) :Gaderene Demoniac (1) There are several links with Isaiah 65: “A people...which remain among the tombs, and lodge in the monuments...” Is 65:3-4 This echo suggests a symbolic reading whereby the man stands for the “people” of Israel.


Gaderene Demoniac (2) :Gaderene Demoniac (2) The man was always “in the mountains” and this detail picks up on the fact that Israel continually served idols on their respective mountains: “Your iniquities, and the iniquities of your fathers together, saith the Lord, which have burned incense upon the mountains, and blasphemed me upon the hills...” Is 65:7, cf. Hos 4:13 Mark’s symbology is presenting the cause of Israel’s captivities as her persistent idolatry.


Gaderene Demoniac (3) :Gaderene Demoniac (3) The man is possessed by many demons, and in Is 65:11 the people are described as preparing a table for ‘Gad’ (M.T.) the god of fortune (LXX - tw/| dai,moni) Paul alludes to this Isaiah text in his warning to the Corinthians about sharing a table with demons (1 Cor 10:21). The region is one where pigs are raised, and in Is 65:4 the people are described as eaters of ‘swine’s flesh’.


Gaderene Demoniac (4) :Gaderene Demoniac (4) The geography of the miracle is consistent with this symbology. It is as if the nation (represented by the man) is in a foreign country, to which Jesus has come as a redeemer, although the man does not believe himself to be in captivity. This symbology also explains the name of the demoniac – Legion. The Jews were now in “captivity” to the Roman superpower and her legions.


Gaderene Demoniac (4a) :Gaderene Demoniac (4a) The symbolic identification of the demon-possessed man with Israel is also secured in other ways beside this Exodus type. For example, by the answer he gives to Jesus’ question, ‘What is thy name?’. This was the question that the angel asked Jacob at Jabbok, just before he changed his name to Israel. The demoniac’s reply, ‘we are many’, comes from Ezekiel, “Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land: but we are many; the land is given us for inheritance. Wherefore say unto them, Thus saith the Lord God; Ye eat with the blood, and lift up your eyes toward your idols, and shed blood: and shall ye possess the land?” Ezek 33:24


Gaderene Demoniac (5) :Gaderene Demoniac (5) The man is described as having often been bound with fetters and chains (Mk 5:3-4). This description alludes to the various captivities of Judah, which were brought about because of the idolatry and spiritual unfaithfulness of the people. These are described using the language of “fetters and chains” (2 Chron 33:11, 36:6, 2 Kgs 24:7). The purpose of these captivities was to bring the people back to God.


Gaderene Demoniac (6) :Gaderene Demoniac (6) Against the background of this symbolic description of the people as a demon-possessed man, Jesus comes as a redeemer: Rome was to be removed from the land.


Gaderene Demoniac (7) :Gaderene Demoniac (7) The exchange of conversation between the unclean spirit and Jesus is similar to the case of the Synagogue Man: “What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.” Mk 5:7


Gaderene Demoniac (8) :Gaderene Demoniac (8) The expression ‘most high’ (u[yistoj) is used in apocalyptic contexts and carries overtones of political rule (cf. uses in Daniel, e.g. Dan 4:17). As such it evokes the sense of a political confrontation, as Jesus is the son of the one who rules in heaven. The expression is also used to describe God as the deliverer in wilderness traditions (Ps 78:17, 56), so that it would evoke memories of God as a liberator of his people. Finally, the title is used by non-Israelites to describe the God of Israel (e.g. Num 24:16, Is 14:14).


Gaderene Demoniac (9) :Gaderene Demoniac (9) All three kinds of use fit a symbolic understanding of the demon as “foreign” to Israel. In particular, the use of this title in the wilderness traditions suggests that Mark is portraying Jesus as an agent of God, similar in function to the Angel of the Lord that brought Israel out of Egypt.


Gaderene Demoniac (10) :Gaderene Demoniac (10) The demon asks not to be sent out of the country, a request that echoes Zech 13:2: “And it shall come to pass in that day, saith the Lord of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land.” Zech 13:2 This prophecy predicts that the unclean spirit will ‘pass out of the land’, and Mark’s echo invites the reader to see Jesus in the light of Zechariah’s prophecy.


Gaderene Demoniac (11) :Gaderene Demoniac (11) Jesus sends the demons into a nearby herd of swine, which rush down, headlong into the sea. The Egyptians, the archetypical oppressors of Israel, were “destroyed” in the Red Sea, and this action is therefore symbolic of the removal of the current oppressors of the nation. The result of the miracle was that the people of the Gaderene region were afraid, and this is how the nations reacted to Israel’s deliverance from Egypt (Ex 15:14). Jesus instructs the man to tell how God had shown him compassion, just as God had shown compassion in the wilderness (Ps 78:38, Mk 5:19).


Gaderene Demoniac (12) :Gaderene Demoniac (12) The event is described as “great things” (Mk 5:19). This expression further picks up Exodus typology, insofar as Israel’s deliverance from Egypt is also described as “great things” (Ps 106:21).