Tag Archives: Gospel of Mark

Mark dramatized “If Paul had met Jesus”

Paul and Jesus are said to be contemporary figures. Nevertheless, Paul’s surviving writings never say whether he ever met the natural Jesus. In a usual “argument from silence,” scholars generally conclude that Paul probably didn’t meet Jesus, assuming that Paul would have said so if he had. Furthermore, Paul strongly suggests that his first-ever meeting with any associate of Jesus (although Paul doesn’t identify them as such) occurred years after his conversion (Galatians 1:17-18). The absence of Paul as a character in any of the canonical Gospels reinforces the impression that he never met Jesus.

Mark wrote his Gospel approximately one or two decades after Paul’s letters. A major theme of Mark is the breathtaking variety of human reactions to Jesus’ earthly ministry of wisdom, signs and wonders.

A literary problem arises from the gap between when Mark was writing and when his story is set. Both Paul’s churches and the disciples’ disciples are presumably contending for prominence within the second-generation movement, but Paul has no role in the story Mark is writing. Peter, James, John and the other “inner circle” disciples who traveled with Jesus dominate Mark by default. Mark has no simple way to include both “sides” of the subsequent drama playing out around him.

The principal finding of this post is that Mark found a solution to maintain the timeliness of his story. He represented a hypothetical “Paul’s” reaction to the natural Jesus using the character of an unnamed scribe at verses 12:28-34. This character more readily understands and appreciates Jesus’ message than the probably mostly younger and less educated disciples. However, the scribe declines to join Jesus. If he did join the movement later on, he may well have required some additional sign first, just as Paul himself did.

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The longer ending of GMark, III: Verses 8 to 14 cohere

portrait of Mark

Mark – moody loner with a pen?

The previous post in this series discussed how Mark twice used a literary device, the “Markan hand grenade,” to continue his story beyond a satisfactory stopping place. The apparent third use of that device at verse 16:8 supports the hypothesis that an “authentic” performance of Mark may include the verse but needn’t end there.

Suppose Mark doesn’t end at 16:8. If Mark‘s true ending is simply lost, then there is nothing concrete to discuss. Of what is available to us, no argument is made here against the scholarly consensus that 16:15-20 is inauthentic, for reasons presented in the series’ first post. There is no constituency for the Freer Logion or the so-called “Shorter Ending,” either. That leaves only verses 16:9-14 to search for a satisfactory ending.

As argued in the first post of the series, 16:9-14 form a recognizable unit of Markan composition, a “build of three.” The finding of this post is that the seven verses 8 to 14 form a compound unit, grenade then build, that executes a purposeful and coherent development of the story beyond the rousing announcement that Jesus has left the tomb. Therefore, verse 14 is an admissible, even attractive, candidate for Mark‘s authentic ending.

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The longer ending of GMark, II: Mark’s many boffo curtains

Joseph tomb JerusalemThis is the second post which searches out an “authentic” ending of Mark. Twice in chapter 15, Mark could have finished his Gospel to hearty applause, but he didn’t. What we read both times is what we see for the third time at 16:7-8. No sooner has Mark reached a fine place to send the audience home than he immediately brings up some new issue that justifies the show continuing.

We’ll call that abrupt new development a “Markan hand grenade.” Think not of a loud BOOM, but hear instead the tinny ping of a pulled pin hitting the floor and then something solid rattling around down there. However satisfied the audience was just a moment before, now they want to hear what happens next.

The finding of this post is narrow: just as acceptably real Mark doesn’t end some place in chapter 15, it probably didn’t end at verse 16:8, either. That’s weaker than finding that real Mark continued on to 16:14 specifically, but there is good reason to estimate that if true Mark made it as far as 16:8, then it also continued on to somewhere. The case for that somewhere being 16:14 will be for a future post.

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The longer ending of GMark, part I: Were verses 16:9-20 written as one unit?

Mary_Magdalen_Mark_16Many academics estimate that Mark’s Gospel in its “authentic” form (however they define that slippery word) ends at the eighth verse of the sixteenth chapter. Three women enter Jesus’ tomb, find a living young man there instead of Jesus’ corpse, and promptly exhibit symptoms of clinical shock.

Well they might. They had watched the Romans spend the day-before-last torturing Jesus to death. Since then the women had been counting on performing the funeral rites of their faith. Now suddenly, they learn that that is impossible. The narrator states with emphasis that the frightened women didn’t talk about their experience in the tomb to anyone. The end.

Actually, not the end, not since the Second Century at the latest. The “earliest and best” surviving manuscripts (mainly two from the Fourth Century, link and link, whose testimony about Mark‘s ending may be mutually dependent) do end at 16:8. However, comments from early authors support awareness of additional verses after 16:8 having been part of Mark, including pieces from 16:9-20. The “third oldest” surviving high-quality manuscript includes 16:9-20, and a bit more besides, see below. Even so, two generations separate Mark‘s estimated composition date from the earliest surviving mention of what may have been composed.

This post is the first of three considering whether 16:14 is an admissible estimate for an “authentic” ending of Mark. The finding of this first post is narrow. Verses 16:9 through 16:14 differ enough from verses 16:15 through 16:20 to suggest separate authorship. Whether or not verses 16:9-14 may actually be “authentic” is left for later posts.

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Early dates for GMark, part II: How could Jesus say such a thing?

Lion of Mark

10th Century Lion of Mark

This series (first post here) is about Jesus’ prevision of the destruction of the Jerusalem Temple complex, which is found in Mark 13:2,

Jesus said to him, “Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down.”

How much support does Mark’s reporting of this statement lend to estimates that Mark’s Gospel was composed after the Romans destroyed those great buildings in 70 CE, rather than sometime before? The question itself is somewhat curious, since Jesus is supposed to have said this in the 30’s.

This post finds that Jesus could easily have said such a thing back then even if he, or whoever first attributed the remark to him, lacked foreknowledge of the disastrous Roman-Jewish War. Jesus wouldn’t necessarily have intended his remark as a personal prediction of a specific near-future (about 40 years) catastrophe. Finally, it isn’t much more or less likely for Mark to have included this remark in his story, depending on whether the Temple was or wasn’t intact when he made his choice.

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Early dates for GMark, part I: Two previsions of 9-11

1968 NY Times ad

Click to enlarge.

Today is the fifteenth anniversary of a beautiful late-summer morning when thousands of people were murdered for no reason. Some victims died in Washington, D.C. and others in a Pennsylvania field, but the enduring iconic images concern the last hours of the mortally wounded Twin Towers in New York City.

To your right is an advertisement that appeared in the New York Times on May 2, 1968. Its purpose was to protest the then-proposed construction of the World Trade Center. The artwork depicts an airliner about to crash high up into what appears to be the northeast face of the North Tower, just where the first impact would occur a generation later.

Although the ad warns about something that eventually really happened, the ad does not foresee the fate of the towers. One of the ad’s backers owned the Empire State Building, into which a plane had crashed in 1945. Concern about airplanes and skyscrapers was based upon memory, not prescience. The ad itself is the opposite of a prediction. It aspires to be self-negating. If the ad had achieved its purpose, then a disaster like what it tells us about could never have happened.

An especially eerie feature of the ad is its headline, a gratuitous play on the colloquial phrase “If the mountain will not come to Mohammed…” Why that unmistakable reference to Islam?

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