NT 511

1
NT 511

• Purpose of Course
• Syllabus
• Requirements

2
Preliminary to writing papers

• The following steps are to be taken in study of
  the Gospel material.
• From Dr. O. Kenneth Walther, 7 essential steps
  related to Gospels.
• 1. Survey
• What is the nature and purpose of your selected
  Gospel? Are there special characteristics that
  define this gospel and declare its distinctives
  when compared with the other gospels? Base this
  on your own reading of the Gospel

3
Preliminary to writing papers

• 2. Contextual analysis
• What can you discover about the gospel writer and
  his particular setting and the audience to whom
  the gospel was addressed? Sources Commentaries,
  Bible Dictionaries
• 3. Formal analysis.
• What is the general structure or outline of the
  gospel? How is the life and ministry of Jesus
  presented as compared with the essential
  storyline of the other gospels? Sources
  Commentaries. Bible dictionaries

4
Preliminary to writing papers

• 4. Detailed analysis.
• What words and actions of Jesus require special
  attention and how do they relate to the larger
  picture in the synoptic tradition? Sources Word
  studies, including concordances, TDNT, New
  International Dictionary of New Testament
  Theology.

5
Preliminary to writing papers

• 5. Synthesis
• What does this passage from a gospel declare
  about Jesus? What is the meaning of this passage
  for the original audience? In addition to your
  own reading, see journal articles, commentaries.

6
Preliminary to writing papers

• 6. Reflection
• Are there personal and transformational
  discoveries that you can offer as part of the
  exegesis process?

7
Preliminary to writing papers

• 7. Expansion/Refinement
• Are you able to offer a refined statement about
  the significance of your selected passage as a
  result of your exegetical study and
  interpretation? Are there theological themes,
  motifs, ideas and thoughts that you can lift up
  for special comment in your final document? What
  does this passage mean to you?

8
Preliminary to writing papers

• 8. Research/Writing
• What are the sources that provided the greatest
  insights and offered the pertinent information
  needed as you engaged in this exegetical study?
• Can you follow the seven steps presented here?
• Have you learned to be selective in your sources?
• For more detail on the seven steps, see Goman,
  Michael J. Elements of Biblical Exegesis A Basic
  Guide for Students and Ministers. Peabody, MA
  Hendrickson, 2001.

9
Use of the ATS Model of Exegesis

• In addition to and in dialogue with the steps
  just outlined is the ATS Model of Exegesis.
• While presupposing the steps just outlined, it
  goes beyond them.
• In addition to looking at the text, we are asking
  you to understand your own social and faith
  location as an interpreter.

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Summary of ATS Model of Exegesis

• 1. Select a reasonably delimited passage.
• Keep it short, around 10-15 verses if possible.
• 2. Examine your presuppositions.
• Where am I coming from?
• Are my presuppositions shared by the text?
• How do my presuppositions influence my
  understanding of the text?

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Summary of ATS Model of Exegesis

• 3. Gather tools.
• Begin with general (dictionaries, lexica,
  concordances).
• Do your own study.
• Then go to commentaries.
• 4. Establish the text and important variants.
• Check apparatus of the UBS 4th ed. or 27th ed.
  Nestle Aland.
• See B. Metzgers Textual Commentary

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Summary of the ATS Model of Exegesis

• 5. Translate text or compare English
  translations.
• If you do not know Greek, use at least three
  translations.
• 6. Study the meaning of significant Greek or
  Hebrew words.
• Use standard word studies, such as TDNT or Collin
  Browns New International Dictionary of New
  Testament Theology (the latter goes from English
  to Greek).

13
Summary of ATS Model of Exegesis

• 7. Examine text in literary context (immediate
  and broader context).
• 8 Examine editing (prehistory or redaction) of
  the text, if applicable. See N. Perrins short
  work, What is Redaction Criticism.
• What is the prehistory of the Gospel tradition?
• Is this a part of the triple tradition (Mark,
  Matthew and Luke?
• Is it part of the double, or Q tradition (common
  material of Matthew and Luke)?
• Is this something original to Matthew or Luke?
• What is the importance of the prehistory?

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Summary of the ATS Model of Exegesis

• 9. Examine form of passage, and determine what
  are its implications for interpretation.
• A parable is different from a miracle story.
• A dispute story is different from teaching the
  disciples.
• What kind of rhetoric is Paul using?
• What is an apocalypse?

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Summary of ATS Model of Exegesis

• 10. Explore the historical context or rhetorical
  situation of the text.
• 11. Explore intertextures of texts.
• How do writers interact or dialog with other
  texts.
• Does the formulation of the double love command
  (love of God and neighbor) go back to the
  historical Jesus, and if so, what is its
  significance?
• How does Paul or Luke interpret Scripture.
• How does that interpretation influence their
  understanding of how the Scriptural message
  influences their own proclamation?

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Summary of ATS Model of Exegesis

• 12. Study passage in light of well chosen non
  canonical parallel material.
• See C.K. Barrett. New Testament Background
  Selected Documents.
• See G. Vermes. The Dead Sea Scrolls in English.
• 13. Read and evaluate what other scholars have
  said.
• Read critically.
• Always be willing to question the authorities.

17
Summary of ATS Model of Exegesis

• 14. Re-examine assumptions and presuppositions.
• How has my study changed my opinions?
• How has my mind changed?
• How has my faith matured?
• 15. Revisit your hermeneutical lens.
• Look at several approaches.
• These include, historical, literary (text
  centered) and reader centered approaches.

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Summary of ATS Model of Exegesis.

• 16. Summarize message of the text.
• 17. How does the message of the text inform your
  faith community.
• In the community of faith, what is the texts
  witness?
• Is there a prophetic message?
• Is there a message of comfort?

19
Importance of paper writing

• It teaches you to communicate more effectively.
• It teaches you to think critically (not
  necessarily negatively) about the passage.
• It is foundational to teaching and preaching.
• The skills learned in writing a good research
  paper are similar to those used in the pulpit, in
  teaching, or in evaluating a counseling session.
• Thus, the writing of the paper is intended not
  only as an academic exercise, but to enhance your
  future ministry skills.

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Concluding comments on Writing your Final Paper

• Finally,
• Remember that it is appropriate to have sub
  headings in your papers.
• If you have questions about the paper writing
  process, see Turabian 7th ed. It has a very good
  discussion on how to research and write a paper.
• Also, Vyhmeister, Nancy J. Quality Research
  Papers for Students of Religion and Theology, 2nd
  ed. This book gives very readable and good
  analysis of how to do research, and how to
  formulate research questions as well as a short
  section on the elements of an exegetical paper.
• For further questions, contact me at
  rmorton2_at_ashland.edu

21
Background (see deSilva, chs. 2-3, pp. 37-110)

• 540

• Fall of Babylon
• Persia rules former Babylonian Empire
• Return of Exiles

22
Background

• 440
• 325
• 169-143
• 143-63

• Ezra and Nehemiah
• Death of Alexander the Great
• Maccabean Revolt
• Hasmonean Kingdom

23
Background

• 69-43
• 43-4 BC

• Rise of Rome
• Establish rule through the last Hasmonean
  monarchs, Aristobulus II (67-63 BC) and Hyrcanus
  II (63-43BC)
• Herod the Great

24
Background

• 4 BC-AD 39
• 4 BC-AD 6

• Herod Antipas
• Archaeleus

25
Background

• AD 6-41
• See chart in deSilva, 71.
• AD 41-48
• AD 48-63

• Judea under the Procurators (Roman Governors of
  the Equestrian class)
• Most famous for NT readers is Pilate (26-36)
• Herod Agrippa I
• Later Procurators.
• Most Famous are Felix (52-58/59) and Festus
  (58/59)-62.

26
Social Situation

• Society

• Rural Society
• Many cities experienced Hellenistic influences,
  especially in Sephoris
• By and large, Jews of Galilee proud of their
  Jewish origins.
• A Jesus who is not highly Jewish, i.e. the the
  Cynic Jesus of the Jesus Seminar is unlikely

27
Social Situation

• Honor and Shame Society (See, deSilva, ch. 3)

• The Mediterranean world holds concepts of honor
  and shame as important.
• Ones status in society is determined by ranking.
• In determining ranking, one seeks and pleases
  patrons.

28
Social Situation

• Honor and Shame, contd.

• Jesus statements that would be shocking
• Mk. 321, 31-35, Jesus true family not his blood
  relatives.
• Lk. 1426
• Jesus death also shocking (Heb. 122).

29
Jewish Sects, See Josephus, BJ

• Pharisees

• Most popular of the sects with some 6,000
  adherents.
• Represented largely by the laity.
• First came to prominence under John Hyrcannus,
  later lost favor under Alexander Janaeus.

30
Jewish Sects (contd.)

• Pharisees.

• Were early supporters of Herod.
• Beliefs.
• Accepted resurrection of the dead.
• Accepted all of what we would call OT, including
  writings and Prophets.
• Believed in extending purity regulations.

31
Jewish Sects

• Pharisees, Contd.

• Legacy
• Were the ancestors of later rabbinic Judaism.
• Preserved Judaism after the fall of Jerusalem..
• Rabbis would look to the great leaders as their
  founders.

32
Jewish Sects.

• Sadducees

• Background.
• Probably come from the Hebrew word for purity.
• Became favored by the Hasmoneans under Alexander
  Janaeus.
• Represented primarily the temple elite.

33
Jewish Sects (contd.)

• Sadducees (contd).

• Beliefs.
• Reject as innovations doctrines such as the
  resurrection of the dead.
• Are closely tied to the temple cult.
• Emphasize the Torah, the 5 Books of Moses.
• Are later said to reject the writings and prophets

34
Jewish Sects, contd.

• Sadducees, contd.

• Legacy.
• Die out after fall of Jerusalem (AD 70).
• Are known only from what their opponents say
  about them in Mk Acts and in the Mishnah and
  Talmud.

35
Jewish Sects, contd.

• Essenes

• Are the group responsible for the Dead Sea
  Scrolls.
• Were founded by the Teacher of
  Righteousness(see CD or Damascus Document).

36
Jewish Sects, contd.

• Essenes.

• Beliefs.
• Saw themselves as the pure in Israel, all others,
  both of Gentiles and Israel, to be rejected.
• They, like the Pharisees, accepted resurrection
  of the dead.

37
Jewish Sects, contd.

• Essenes, contd.

• Beliefs, contd.
• Had intense views on purity.
• May have seen themselves as holy warriors, at
  least in some communities, such as Qumran.

38
Jewish Sects, Contd.

• Essenes, contd.

• Beliefs, contd.
• Expected apocalyptic war between Sons of Light
  and Sons of Darkness, see 1QM.

39
Jewish Sects, Contd.

• Essenes.

• Legacy
• Wiped out by the Romans in the Jewish revolt.
• Yet, their thoughts remain.
• The discovery of the Dead Sea Scrolls preserves
  their thought as a vital witness to the diversity
  of Palestinian Judaism.

40
Two Minute Writing

• How does knowledge of the social situation affect
  your teaching or preaching?
• What analogies can be made between the world of
  the Gospels and ours be made?
• What are the differences between the two?
• Hermeneutically, how does awareness that we live
  in a very different world influence your
  presentations? Does it?

41
Textual Criticism.

• Why is it necessary.

• Words of Jesus originally in Aramaic
• Transmitted in Greek.
• In course of transmission, in manuscript society,
  errors come in.

42
Textual Criticism.

• Unintentional errors.

• No spaces between words.
• Often letters represented by symbols.
• Haplography (leaving out a letter (see 1 Thess.
  27)

43
Textual Criticism.

• Unintentional Errors

• Adding a letter (dittography).
• Errors in hearing (Rom 51)
• Errors of similar ending (homeoteleuton).

44
Textual criticism

• Intentional Errors
• Conclusion

• See John 78
• Compare Lk. 620-23 with Mt. 5.
• Despite all the possible problems, the text
  preserved is reliable, and nothing threatens
  doctrine.

45
Study of the Gospels. See deSilva, ch.4,pp.
145-193.

• The Fourfold Gospel.

• Preference in this course for understanding the
  life of Jesus is based on the four canonical
  gospels.

46
Genre of Gospel

• What is a gospel?
• What it is not.
• It is not a disinterested biography.
• It lacks essential features that we consider
  important to a biography
• Jesus childhood is not discussed, aside from a
  few references to his birth in Lk 1-2 and Mt 1-2
• Jesus marital status, although we assume he was
  unmarried, is not commented upon.

47
Genre of Gospel.

• The gospel means good news, Greek euangellion.
• This term is not unique
• Was used at the accession of a ruler in the
  Hellenistic/Roman world, such as the accession of
  Augustus.
• What are the gospels

48
Genre of Gospel

• Likely like lives of famous men, such as
  Plutarchs Parallel lives, Suetonius Twelve
  Caesars or Philo of Alexandrias Life of Moses.
• Often they did not have detailed accounts of the
  subjects early life of psychology.
• They are anecdotal stories.
• They provide incidents to show why an individual
  is important, as do the Gospels.

49
Gospels as Lives

• The Greek term for life is Bios, and some
  scholars see the Gospels as bioi of a famous
  person.
• Mt. 1-2 and Lk 1-3 both possess anecdotal
  evidence of Jesus early life, including
  important astronomical events accompanying his
  birth (see Suetonius Augustus)

50
Gospels as Lives

• Gospels do not give extended or detailed
  narrative of Jesus ministry.
• Give anecdotal stories of teaching or miracles.
• See Philos Life of Moses, Suetonius Augustus.
• No evidence is given in subjects internal or
  psychological development.
• Life is a prose narrative, not an epic poem (cf.
  Homer or Norse epics of Blind Harrys The
  Wallace.

51
Gospels as Lives

• For more detail, see C. H. Talbert, Biography,
  Ancient. ABD 1745-49.

52
Gospels as Lives Conclusion

• Gospels are not what we consider biographies.
• But they are bioi, lives of an important person.
• They indicate source of tradition.
• They are lives of the founder of a movement,
  but also see Acts as a life of Jesus
  successors (Talbert, Biography, Ancient, 747).
• The Gospel writers appropriate the genre of the
  bios, and adapt it for their purposes.

53
Study of the Gospel

• The Fourfold Gospel

• Four Gospels, one Gospel.
• The Gospel is the Good News of Jesus Christ, the
  Euangelion
• The story is told in four ways, by Mt., Mk., Lk.
  and Jn.

54
Study of the Gospels.

• Challenge to the Fourfold Gospel.

• Marcion
• Tatian the Diatassaron.

55
Study of the Gospels

• Early Evidence of the Fourfold Gospel.

• Irenaeus (end of 2nd century) in Against All
  Heresies (abbreviated AH) 3.11.18
• Muratorian Fragment or canon (between 180-200 to
  4th century.

56
Synoptic Problem (Group Project)

• In separate groups compare
• Mk. 116-20//M5 418-22
• Mk. 827// 1613-20 Lk. 918-21
• Mk 218-22//Mt. 914-17//Lk 53-39
• Mt 1243-45/Lk. 1124-26
• Mt 818-22//Lk. 956-62.
• What conclusions do we draw from these passages?

57
Synoptic problem.

• 661 vv. in Mark.
• 1068 vv in Matthew.
• Luke has 1149 vv.
• 80 of Mark is reproduced in Matthew.
• 65 of Mark is reproduced in Luke.
• There are 220-235 vv common to Matthew and Luke,
  the double tradition.

58
Synoptic Problem

• Griesbach Hypothesis (deSilva, 162-65).
• Matthew was first gospel written
• Corresponds to oldest theory in the church.
• Augustine proposed that Matthew was first gospel.
• Matthew was used by Luke
• Matthew and Luke used by Mark.

59
Synoptic problem

• Advantages of Griesbach Hypothesis.
• Agrees with ancient tradition
• Is unnecessary to theorize hypothetical documents
• Disadvantages
• Marks rougher style
• Does not account for the fact that triple
  tradition, between Mark and the other two
  gospels, agree in order, while double tradition,
  non Marcan agreements between Matthew and Luke do
  not agree in order
• Primary adherents
• William Farmer
• Alan McNichol
• E.P.Sanders (former student of Farmer)

60
Synoptic Problem

• The 2 Source hypothesis
• Elements

• See deSilva, 161-74.
• Presupposes Marcan priority. See deSilvas
  reproduction of B.H. Streeters Hypothesis, p.
  166).
• Also presupposes existence of a document or
  tradition known as Q

61
Synoptic Problem

• Existence of Q

• A hypothetical document.
• Derived from common material in Mt. and Lk. not
  in Mk, see deSilva, 166-74)

62
Synoptic Problem

• What is content of Q
• Mostly sayings
• See Gospel of Thomas, a later source.
• Some examples of agreement are very close
• Others (see Mt. 619-21 and Lk 1233-34) not so
  close.

63
Synoptic problem

• Why are some agreements close, and others not so
  close
• Matthew and Luke used document differently
• Different editions
• Q document is in fact a level of tradition,
  some written, some oral,

64
Synoptic problem

• Strengths of the two source hypothesis
• Accounts for way triple tradition functions
• Explains why material in Matthew and Luke is not
  found in Mark.
• Explains Marks style

65
Synoptic problem

• Weaknesses
• Requires hypothetical document
• Does not explain why there are numerous minor
  agreements in Matthew and Luke against Mark.
• Austin Farrar in 1950s proposed a variation of
  two gospel hypothesis to solve this issue.
• Mark oldest Gospel, used by Luke. Matthew used
  Mark and Luke.
• Fails to explain why Matthew omitted the Lucan
  parables.
• Theory is popular in England.

66
Synoptic problem

• Conclusions
• Two source hypothesis does not explain
  everything.
• Yet, it remains the most likely explanation
• So, as we mentioned earlier, it will be
  presupposed in this class.
• I am not excluding the possibility that Q may
  not have been a single document, but a
  combination of oral and written tradition.
• Other theories have strengths, but the two source
  hypothesis is possibly the best explanation we
  have to date.

67
Questions to guide reading of Mark

• What are the titles of Jesus in Mark?
• What title is the most common title for Jesus in
  Mark?
• Who uses this title?
• Where is it found?
• What is Marks title for Jesus?
• Is it the same as Jesus title for himself?

68
Questions (contd.)

• What are the major divisions of Mark?
• Why does the original text of Mark end at 168?

69
Gospel of Mark

• Witness to Mark.
• First known witness, Papias, Bishop of Smyrna
  (martyred ca. 140).
• Papias is quoted in Eusebius Ecclesiastical
  Histories (abbreviated HE) 3.39.
• The elder used to say this also Mark became the
  interpreter of Peter and he wrote down
  accurately, but not in order, as much as he
  remembered of the saying and doings of Christ.

70
Mark

• Eusebius HE 3.39, contd.
• for he was not a hearer or follower of the Lord,
  but afterwards, as I said, of Peter, who adapted
  his teachings to the needs of the moment and did
  not make an exposition of the sayings of the
  Lord.
• What does this tell us about the nature of the
  Gospel?
• Under what circumstances is it said to arise?
• What do we understand about the way the units are
  put together?

71
Mark

• How does the Gospel arise, according to Papias?
• What are the implications for the other Gospels?

72
Mark

• The Gospel arises from the needs of the church,
  through the witness of the first generation of
  Christians.
• Contemporaries related sayings and deeds of the
  Lord as the need arose.
• What can be concluded?

73
Mark

• Confirmation of the ancient witness by modern
  scholarship.
• 1919, K.L. Schmidt wrote, Der Rahmen der
  Geschichte Jesu (never translated).
• Title means, The Framework of the History of
  Jesus.
• Concludes that Mark consists of units of
  independent tradition, only loosely combined into
  a narrative.

74
Mark

• Is there an exception to this rule?
• The answer is yes
• The Passion narrative.
• It is of central importance to early Christians.
• Therefore, it received its form at an early date.
• This conclusion is challenged by the Jesus
  Seminar.

75
Mark

• Mark in comparison with other writings of the
  Greco-Roman world.
• Lives of great men, such as Caesar or Alexander,
  or people of virtue.
• The technical term is aretalogies from the
  Greek word arete for virtue.
• Examples Philostratus Life of Apolonius of
  Tayana
• Philo of Alexandria Life of Moses

76
Mark

• Examples of Aretalogies, contd.
• Golden Ass, or Metamorpheses by Apuleius of
  Rhodes.
• Is Mark an aretalogy?

77
Mark

• Why is Mark not an aretalogy?
• Aretalogies are about great heroes of the past,
  such as Alexander the Great, the poets, the gods,
  etc.
• Written at least 100-200 years after the death of
  the figure.
• Miracles are grotesque.
• Usually from a later period (2nd century AD)

78
Mark

• Mark as a life or bios.
• A bios is the life of a famous person.
• May contain features of an aretalogy, but is
  often not as bizarre.
• Miraculous feats are narrated, not for
  titillation, but to show character of the person.
• Especially important in a document such as Mark,
  which arose in context of preaching.

79
Two Minute Writing

• In what ways can the understanding of Marks
  literary genre or type as an ancient bios affect
  your own preaching and teaching?
• How does this understanding set Mark in his own
  world?
• How does this understanding influence your own
  teaching?
• Is the fact that the Gospel is arranged topically
  affect how you would present the information in a
  church situation?

80
Marks contents (see deSilva, 200 for another
division)

• 1. Superscription 11.
• 2. Ministry of John (12-8)
• 3. Baptism and temptation of Jesus (19-13).
• 4. Jesus early ministry in Galilee (114-335).
• 5. Preaching in parables (41-34)
• 6. Four power or nature miracles (435-543).

81
Marks contents.

• 7. Conclusion of Galilean ministry (61-737).
• 8. Discipleship section, or, the Road to
  Jerusalem (81-1052).
• 9. The Final Week (111-168).
• Triumphal entry (111-11).
• Cursing the fig tree and cleansing of the temple
  (1112-25).

82
Marks Contents.

• Controversy questions (1127-1244).
• Olivet discourse, or the Little Apocalypse
  (131-37).
• Last Supper (141-31).
• Jesus in Gethsemane (1432-52).
• Jesus before the tribunal and Peters denial
  (1453-72)
• Jesus before Pilate and the crucifixion (151-47)

83
Marks Contents.

• Resurrection of Jesus (161-8).
• The later church was uncomfortable with Marks
  ending.
• Both the shorter and longer endings (last Mk.
  169-20) are later additions.
• The longer ending compiled from material in the
  other gospels.

84
Mark, Points of interest.

• We can see Marks narrative is largely
  disconnected.
• Not until the passion does one find a structured
  narrative.
• Observation provides further evidence that the
  gospels arose from preaching.
• Distinct units of oral tradition are incorporated
  into the gospel.
• Gospel is arranged more topically than
  chronologically.

85
Mark, Points of interest.

• Mark is a Gospel of speed.
• The word immediately (euthus) occurs some 40
  times in Mk.
• It is found 5 times in Lk, and 7 times in Mt.
• Strategic points, the reader is allowed to see
  who Jesus is.
• 11 Jesus is the Son of God.
• 111 God calls Jesus My beloved Son.

86
Mark, Points of Interest.

• 228 Jesus is the Lord of the Sabbath, i.e.,
  the Lord of Gods holy day.
• 829 Peter Confesses Jesus as the Christ, or
  Messiah
• 92-10, the Transfiguration, where God confirms
  Jesus identity as Son of God.
• Jesus enemies, the high priest (1462) and the
  centurion (1539) confess, albeit unawares, that
  Jesus is the Son of God.

87
Marks portrayal of Jesus.

• Titles of Jesus in Mark
• Son of Man.
• Jesus most common title for himself.
• It is found 14 times in Mk (210, 28 831,38,
  99, 12, 31 1033, 45 1326 1421ab, 41, 62.
• In logia common to Mt. and Lk. it is found 10
  times.
• It is found 7 times in verses unique to Mt.
• 7 times in verses unique to Lk.
• It is found 13 times in John).

88
Marks portrayal of Jesus

• Total instances 51 (see J. Jeremias, New
  Testament Theology, vol. 1 The proclamation of
  Jesus, 260).
• In addition to the gospels, Jesus is referred to
  as Son of Man once, in Acts 756).
• References to One like a Son of Man in Rev.
  113 and 1414 depend upon the language of Dan
  713).
• The term Son of man is never used in prayer.
• The phrase, Son of Man is obscure.
• As obscure to Gentiles as to us.
• Also, in Aramaic, it is obscure?
• What does it mean?

89
Marks Portrayal of Jesus.

• Term likely goes back to Jesus Dissimilarity.
• There is the criterion of dissimilarity.
• This criterion made famous by N. Perrin in his
  Rediscovering the Teaching of Jesus, and states
  that only what is not found in early Judaism or
  in the early church can be assumed, with
  confidence to derive from Jesus himself.
• With the exception of Acts 756, this is Jesus
  self designation.

90
Marks Portrayal of Jesus.

• Son of Man is likely Jesus self designation,
  Multiple attestation.
• The term is found in all strata of the Gospel
  tradition.
• It is in Mark.
• It is in material common to Mt. and Lk. (Q)
• It is in Matthews unique material.
• It is in Lukes unique material.
• It is in John.

91
Marks portrayal of Jesus.

• What can be assumed about phrase Son of Man?
• Unlike the conclusions of the Jesus Seminar,
  which sees Son of man as the Palestinian
  churchs later designation of Jesus, we can
  conclude Jesus used the term.
• Rather, we can have confidence that Jesus used
  the term, especially in its multiple attestation
  and the criterion of dissimilarity.

92
Marks portrayal of Jesus

• What does term, Son of Man mean?
• One theory, it goes back to the Aramaic, Bar
  enasha.
• It is, therefore, a circumlocution for I.
• Would Jesus early hearers have understood it as
  a circumlocution?
• Is there a better explanation.

93
Marks portrayal of Jesus.

• Son of Man
• Dan. 713 refers to One Like the Son of Man at
  the conclusion of the vision of the four beasts.
• Who is this figure?
• Jesus?
• The Jewish People?
• Originally a divine figure, who now refers to the
  persecuted people of God?

94
Marks portrayal of Jesus.

• Son of Man.
• E.E. Lemcio, in 1975 Cambridge dissertation,
  links Marks use of Son of Man with themes of
  Dan. 7, which develop out of Dan 1-6.
• Dan 1-6, the people of God face crisis, are
  tried, prove faithful, and, in the end, are
  exalted.
• Further support comes from Ezek. 1, where the
  prophet sees the divine throne chariot (14-28).
• He falls down in humility.
• In 21, he is told, Son of man NRSV Mortal,
  get up.

95
Marks Portrayal of Jesus.

• Son of Man in Mark.
• Lemcios analysis looks at term Son of man in
  its biblical and historical context.
• Yet, it fails to fully explain the term, Son of
  man.
• Son of Man in Enoch Literature.
• In the parables or, Similitudes of Enoch (1
  Enoch 37-71) the term is found in 481-7, 10 49
  51 692-12 6927 and 7114-17).

96
Marks portrayal of Jesus

• Son of Man in Enoch literature.
• This figure is the prototypical human being.
• He is the Person of the end times, to whom
  judgment is given.
• Jesus usage may show that his ministry has end
  times, or eschatological, significance.
• Mk. 210, the Son of man has authority to forgive
  sins.

97
Marks Portrayal of Jesus.

• Jesus usage of Son of Man.
• Mk. 228, Son of Man is Lord of the Sabbath,
  that is, Lord of Gods day.
• Most Son of man sayings come after Mk. 831,
  where Jesus gives disciples private instruction.
• Mk. 831, after Peters confession, Son of man
  must suffer many things
• 838 Those ashamed of me Also the Son of man
  will be ashamed

98
Marks Portrayal of Jesus.

• Son of Man.
• 99 when Peter, James, and John accompany Jesus
  from Mt. of Transfiguration, they are to tell no
  one until, the Son of man is raised from the
  dead).
• 931 Son of man must suffer.
• 1033 Similar to 831 and 931.
• 1045 summation of leadership among Jesus
  disciples. It means adopting the vocation of the
  Son of man.

99
Marks portrayal of Jesus.

• Son of Man.
• 1326 Quotation of Dan. 713, Jesus teaches
  about the appearance of the Son of man.
• 1421ab Jesus describes his betrayal.
• 1441, Son of man is betrayed into the Hands of
  sinners.

100
Marks Portrayal of Jesus.

• Son of Man.
• 1462 Jesus responds to question of the high
  priest, saying he is the Christ, and the
  Sanhedrin will See the Son of man sitting at the
  right hand of the power (allusion to Dan 713).
• What conclusions may be drawn from Jesus use of
  Son of man in Mark?

101
Marks Portrayal of Jesus

• Break into Groups (4-5 apiece for 20 min.)
• What can we conclude by references to Son of
  Man in Mark and Daniel?
• In What setting are the Son of man sayings given?
• What is the significance of Son of man sayings
  in 831 99, 31 1033, 45, 1421ab, 41?
• What is Marks understanding of Jesus role as
  Son of Man?

102
Marks Portrayal of Jesus.

• Analysis of Son of Man in Mark.
• Jesus uses the term primarily in context of
  instruction.
• From 831 on, except for 1462, Jesus uses Son
  of Man in private, with the disciples.
• The term is used to show that Jesus is expecting
  the Kingdom of God to be fulfilled in his
  ministry.

103
Marks Portrayal of Jesus

• Son of man in Mark
• The phrase expresses Jesus own unique concept of
  his ministry.
• Phrase Son of man is no longer confined to a
  heavenly figure, as it is in Dan. 7 or in 1
  Enoch.
• The ministry of the Son of man is now manifested
  on earth.

104
Marks portrayal of Jesus.

• Son of Man in Mark.
• Yet, this ministry is not in the form that the
  disciples may have expected of a Messiah.
• It is a ministry of suffering.
• Only through suffering, death, and eventual
  resurrection (as seen in 831 99, 31 1033,
  45, 1421ab, 41) is the role of the Son of Man
  accomplished.

105
Marks portrayal of Jesus.

• Son of Man in Mark.
• Jesus takes traditional theme and transforms it.
• Jesus is not preexistent judge
• It is his perfect obedience to the point of
  death, that is vindicated by his resurrection.
• Only on that basis, of Jesus takes on his role of
  judge.
• Jesus is Son of man, who is perfectly obedient to
  God to the point of suffering and death, whom God
  justifies and confirms in his role.
• For more details, see my article in the
  Encyclopedia of the Historical Jesus

106
Two Minute Writing

• Who is Marks Son of Man to you?
• What does the emphasis on suffering and serving
  mean in your ministry?
• How will you apply it to your teaching?
• What impact will it have on your church?

107
Marks portrayal of Jesus.

• Other Titles in Mark.
• Messiah or Christ (anointed one, see Ps. 2).
• This title is applied to Jesus by his adherents
  (see Peter in Mk. 827-31) and opponents (see Mk.
  1460-61).
• How is term used by Peter?
• How is it used by the high Priest?
• How Does Jesus reinterpret title of Messiah?

108
Marks Portrayal of Jesus.

• Titles.
• Messiah.
• Jesus reinterprets the concept of Messiah.
• Both in his encounter with Peter (Mk. 827-31)
  and the High Priest (1460-61), he takes the
  notion of Messiah, and redirects its meaning.
• He points out that he is the Messiah, who will
  appear in glory (see Jesus response to the High
  Priest), but who will do so as Son of Man.
• In short, the Messiah is the suffering Son of Man.

109
Marks Portrayal of Jesus.

• Titles
• Son of God.
• 11, shows this is Marks view of who Jesus is.
• 111, God confirms Jesus as Gods son.
• 92-10, the Transfiguration.
• The cries of demons (Mk. 124-27 57).
• Jesus testimony (1436, 61).
• Testimony of the witnesses of Jesus crucifixion
  (1539).

110
Marks Portrayal of Jesus.

• Kingdom of God.
• Made apparent in Jesus miracles (323-30).
• Jesus proclamation opens it to those previously
  excluded (Mk. 215-17).
• Kingdom is proclaimed in parables (Mk. 4).
• See especially the Mustard Seed parable of Mk.
  430-32).
• From the seemingly insignificant ministry of
  Jesus, Gods kingdom springs up.

111
Marks portrayal of Jesus.

• Kingdom of God in Mark.
• The Kingdom of God has radical demands (936-37
  and 1013-16).
• Jesus reverses the standards of the times.
• We often do not see this in the twentieth
  century.
• We need to consider the status of children, and
  what it would mean to abandon status in a honor
  and shame society.

112
Marks Portrayal of Jesus.

• Kingdom of God.
• Radical demands are accentuated in the parable of
  the rich man in 1017-21.
• The rich man, who seems blessed, is excluded.
• This amazes the disciples.
• Rich are hindered, and their entrance is likened
  to trying to draw the largest of animals through
  the smallest of openings (a rather comical image,
  used in 20th century cartoons. The rhetorical
  strength of the image of the contrast is
  overwhelming).

113
Marks Portrayal of Jesus

• Kingdom of God Conclusions.
• Discipleship and the kingdom involve radical
  demands.
• These include radical reassessment of ones own
  status.
• One must be willing to abandon status.
• One must be willing to take up the vocation of
  the obedient Son of Man, who gave his life as a
  ransom, and came to serve, not be served.

114
Marks Portrayal of Jesus.

• Kingdom of God Applications.
• We cannot allow the world to establish our
  agenda.
• To take Jesus words seriously means to abandon
  status.
• To actually serve.
• To adopt the lifestyle of the obedient Son of
  Man, which few of us wish to do.
• But, when this happens, God does great things.

115
Marks Portrayal of Jesus

• For next time
• Read Mk. 21-12 31-6 435-543.
• What are the miracles or works of power recorded?
• How are the situations presented to Jesus?
• Who acts?
• What is the response?
• Read Mk. 41-34.
• What are the parables about?
• What is their purpose?

116
Mark 2.

• Introduction
• Last time, discussed titles.
• Last time, discussed Kingdom of God in Mark.
• This time we will discuss
• Miracles works of power
• Parables.
• Passion of Mk. 14-15.

117
Works of Power

• Include Three types (for more detail, see G.
  Theissen, Miracle Stories of the Early Christian
  Tradition (1983).
• Exorcisms (see Mk. 123-28)
• Healings (See Mk. 21-12).
• Nature Miracles (645-52, and multiplication of
  the loaves and fishes in 635-44 81-9).

118
Works of power (contd).

• Characteristics.
• Break into groups
• Examine exorcisms 123-28 51-20. See also
  322
• Examine healings (21-12 316 521-43).
• Nature miracles (435-41 645-52 635-44
  81-20).

119
Works of power (contd).

• Questions for groups
• 1. How is each story introduced?
• 2. How is the problem presented?
• 3. How does Jesus remedy the problem?
• A. Is the miracle described?
• B. Are only the results described?
• C. What is the response to those who observe the
  exorcism, healing, or nature miracle?

120
Works of Power (contd.).

• Observations.
• Miracles begin with the presentation of a
  problem.
• Demoniac cries out (123), or runs to Jesus
  (52).
• Sick are brought to Jesus (522-23).
• A situation confronts Jesus (437-39 65).

121
Works of Power (contd.)

• Jesus Acts.
• He orders a demon to come out of the possessed.
• He may heal a person unconsciously (528-29).
• He addresses the situation in nature (439
  638-39).

122
Works of Power (contd.)

• The results are described.
• Demoniac cries out, and exits person (126), with
  an attending sign (514-17).
• The healed person shows sign of healing (212).
• Nature responds.
• A storm ceases (439).
• Hungry fed (643-44).

123
Works of Power (contd.)

• Belief factor.
• How do crowds respond?
• Do they believe?

124
Works of Power (contd.)

• Various responses
• In 126, What (not who) is this, a new teaching
  in authority?
• In 322-23, the scribes from Jerusalem state
  Jesus is, in fact, demon possessed himself, and
  thus casts out demons.
• The result is the parable of the strong man in
  323-27.
• Scribes are blind, attributing Gods actions to
  Satan.
• Even if true, civil war in Hell is a good thing.

125
Works of Power (contd.)

• Responses
• In 27-8, scribes say Jesus blasphemes.
• Jesus proves from harder, the easier.
• It is easier to say, your sins are forgiven, than
  to say pick up your mat and walk.
• Jesus says the latter, and the man responds by
  taking his mat and walking (211).
• Thus, Jesus also has authority to forgive sins
  (210).
• Peoples response They are struck out of their
  senses (212).

126
Works of power (contd.)

• In 21-12, we see beginning of conflict motif.
• Also seen in 31-6.
• 223-36 show two conflict stories about Jesus
  and the Sabbath.
• In 31-6, is healing of man with withered hand.
• Response, Pharisees and Herodians immediately
  take counsel to kill Jesus.

127
Works of Power (contd.)

• Nature miracles.
• Response is even more ambiguous.
• In 435-41, disciples demonstrate lack of faith.
• Disciples ask, Who is this, even the wind and sea
  obey?
• What is the ramification of their question?
• Echoed in 645-52.
• Again, they fail to believe (652).
• This contrasts with Mt. 1428-33. Why?

128
Works of Power (contd.).

• Secrecy factor.
• End of miracle of Jairus daughter, parents are
  told to remain silent (543).
• People told to be silent after healing of the
  deaf mute (731-37).
• Demons are ordered to silence (see 134).
• Healed leper (144), is told to remain silent.
• Why?

129
Works of power (contd.).

• Secrecy factor
• Theme of Messianic, or better, Son of God
  secret.
• In Mark, Jesus keeps his identity as Gods Son a
  secret, especially in his miracles.
• Also found in 827-30, Peters confession.
• Also found in 91-8.
• Jesus does not reveal who he is in public.
• So, as Gods Son he carries out role of Son of
  man.

130
Works of Power (contd.)

• Final thoughts.
• Jesus is definitely portrayed as one who does
  mighty works of power, including exorcisms,
  healings and so-called nature miracles.
• Yet, the results of these is remarkably
  ambiguous.
• There is not so much a proof from miracle in
  Mark.
• Rather, responses, in my estimation, confirm
  destiny.

131
Parables (especially Mk 41-34)

• Break into groups
• Discussing Mk41-20.
• Discussing Mk. 421-25.
• Discussing Mk. 426-29.
• Discussing Mk. 30-34.

132
Parables (contd.).

• Questions.
• In your own words, describe the parable or story.
• Who acts?
• What are the consequences of the action?
• What is the focus of each parable.
• What is the parable describing?
• What happens?
• What is the significance of the parable?

133
Parables (contd.).

• Parable of the Sower. (41-9)
• Planting procedure.
• Why would a person plant on a path, or among
  thorns?
• Is not this a wasteful procedure?
• Why is the ground not prepared?

134
Parables (contd.)

• Sower.
• Planting in Palestine.
• Sowing precedes plowing
• The description is of an unplowed field, with a
  path made through the middle by people walking
  over it, and is almost as hard as concrete.
• Birds eating the grain is a common sight.

135
Parables (contd).

• Sower.
• Seed falls on rocky ground.
• In the Middle East, limestone outcrops come up
  almost to the surface, covered by a thin layer of
  soil.
• In fields in the U.S., in Nebraska, Kansas, the
  volcanic soil of eastern Washington State, and
  even in Ohio, you will look at early growth,
  expecting lush fields at harvest time.
• But in a few months, the sun has parched the
  ground.

136
Parables (contd.).

• Sower
• Among weeds and thorns.
• AT the edge of the field, briars grow.
• After the field is sown, the whole is plowed
  under.
• But the ancient plows cannot break up the root
  system of the weeds.
• The thorns grow back, choking the grain.

137
Parables (contd.)

• Sower.
• In 48, we see the contrast with the seed sown
  along the path, in the rocky ground, and among
  the weeds.
• First, the number contrasts.
• The term for each of the other seeds is singular
  (allo).
• For the wheat in the good soil, it is plural
  (alla).
• The idea is the majority falls in the good soil.

138
Parables (contd.)

• Sower.
• Also, the yield is extravagant.
• Today, with hybrids and modern techniques, we may
  not be surprised about a 100 fold increase.
• In the ancient world, the average harvest is 3-4
  times what is planted, a yield as high as 10
  times was rare and unexpected.
• Production far exceeds the farmers wildest
  expectations.
• So it is with Gods kingdom.

139
Parables (cont.)

• Seed growing of itself (426-29).
• This parable is found only in Mark.
• Focus again is on Gods wondrous works.
• We imagine, when seed is sown, how it is
  germinating and growing beneath the soil.
• Not so in the ancient world.
• A seed is planted in the soil, and dies (see Jn.
  1224)
• Farmer goes to bed,
• God gives the harvest.

140
Parables (contd.)

• The Mustard Seed (430-32).
• Focus contrast between small beginnings and
  great endings.
• Mustard seed is tiny.
• Yet, from it grows a large herbal plant, the size
  of small trees
• With thick branches.
• Even birds make their nests in its branches.

141
Parables (contd.)

• Mustard Seed.
• So it is with Gods kingdom.
• The beginnings, in remote Galilee, are small and
  inauspicious.
• Yet, God is at work.
• Something great is happening.
• This is the opposite of Dn. 41-18.

142
Parables (contd.)

• Light under a Bushel (421-25).
• This parable is different from other three
• Others contrast small beginning with mighty
  ending.
• Here, there is a contrast between normal and
  absurd behavior.
• Again, action is of the kingdom of God.
• Jesus proclamation is like a little light
• All hidden will be revealed.
• So it is with the Gospel.

143
Passion and Resurrection (Mk. 141-168)

• See, D. Senior, The Passion in Mark R.E. Brown,
  Death of the Messiah.
• Mark has been called a passion play with a
  prologue (M. Kahler, The Historical Jesus and
  the So-Called Historical Christ).
• Indeed, in 3 places (831 931 1033-34), Jesus
  teaches of his coming passion.
• In each case, the description is more explicit.
• Furthermore, from 36 we see opposition building.

144
Passion and Resurrection.

• Passion is central to Gospel proclamation.
• It is predicted in 831 931 1033-34.
• The opposition to Jesus builds from 36.
• In 71-13, Pharisees from Jerusalem ask Jesus why
  his disciples eat with unwashed hands.
• Jesus response is abrupt.
• Pharisees are condemned as transgressors of Gods
  commandments.
• Again, we see the theme of building opposition.

145
Passion and Resurrection

• Jesus enters Jerusalem, and cleanses the temple.
• In 111-11, Jesus enters riding a donkey.
• He comes as a king.
• He is hailed by the crowds.
• Tension increases.
• In 1115-18, Jesus cleanses the temple.
• Chief priests and scribes want to kill Jesus
• But they fear the people.

146
Passion and Resurrection.

• Jesus in the temple.
• In 1127-33, the day after the cleansing, he is
  asked by what authority he is acting.
• Implication he is either acting on Gods
  authority, or his own.
• Either way he answers, he looses, for if he acts
  on Gods authority, the Romans see him as an
  insurrectionist. If on his own, he is
  blaspheming.
• Jesus asks about Johns baptism.
• Their non-answer provokes Jesus non-response.

147
Passion and Resurrection

• The Plot is hatched (141-2, 10-11).
• The plot sandwiches the account of the
  anointing of Jesus (Mk. 143-9).
• This is a Marcan trait found elsewhere in Mk.
• For example, the cursing of the fig tree in
  1112-14, 20-25.

148
Passion and Resurrection

• Preparation of the Passover (Mk. 1412-17//Mt.
  2717-20//Lk. 227-14).
• Mark has more detail than Matthew
• Luke has some details missing in Mark, but by and
  large follows the Marcan account.
• Disciples instructed to find a man carrying a
  water jar.
• Disciples follow Jesus instructions, and follow
  man.
• They speak Jesus words to owner, and prepare

149
Passion and Resurre