CONTENTS 107
3. Mark
CONTENTS
Mark’s story of Jesus’ ministry is action oriented. Recounting little extended teaching of Jesus, Mark shifts scenes rapidly (εύθύς [euthys, G2317], "immediately,” is almost a standard linking word in Mark). Jesus is constantly on the move, healing, exorcising demons, confronting opponents, and instructing the disciples. This fast-paced narrative is punctuated by six transitional paragraphs or statements, which divide Mark’s account into seven basic sections.
Preliminaries to the ministry (Mark 1:1-13). While it could be the title of the entire gospel, Mark 1:1 is probably the heading for 1:1-13, the preliminaries to the ministry: the "beginning” (αρχή, [arche, G794]) of the "good news” about Jesus Christ consists in the ministry of John the Baptist, the eschatological forerunner (1:2-8), Jesus’ baptism by John (1:9-11), and Jesus’ temptation by Satan in the wilderness (1:12-13). 1
First part of the Galilean ministry (1:16-3:6). The important summary in 1:14-15— Jesus’ entrance into Galilee, proclaiming the good news that the time of fulfillment had come and that the kingdom was near—is the first of the six transitional sections. It introduces Jesus’ ministry in Galilee (1:16-8:26) and, more immediately, the opening events in that period of ministry (1:16-3:6). After Jesus’ call of four disciples (1:16-20), Mark gives us a glimpse of a typical day in Jesus’ ministry, including teaching in the synagogue, exorcisms, and healings (1:21-34). The extraordinary nature of these events attracts great crowds of people, but Jesus insists on moving from Capernaum, on the Sea of Galilee (where these events took place), to other towns in Galilee (1:3539). After another healing story (1:40-45), Mark narrates five events that focus on Jesus’ controversy with Jewish leaders: controversies over his claim to be able to forgive sins (2:1-12), over his fellowship with "tax collectors and ‘sinners’” (2:13-17), over his disiciples’ failure to fast regularly (2:18-22), and over the Sabbath (2:23-28 and 3:1 -6). The section climaxes with the plot of the Herodians to take Jesus’ life.
Second part of the Galilean ministry (3:13-5:43). Mark’s second transitional passage focuses on Jesus’ immense popularity and emphasizes Jesus’ ministry of healing and exorcism (3:7-12). It introduces the third major section of the gospel, in which Jesus continues the Galilean ministry. Mark here focuses especially on the kingdom (3:135:43). Like the second section, this one also begins with a narrative about the disciples—in this case, Jesus’ appointment of twelve of them to be "apostles” (3:13-19). There follow further stories about the growing opposition to Jesus on the part of both Jesus’ family (3:20-21, 31-34) and "the teachers of the law” (3:22-30). Jesus uses parables to explain this opposition as part of "the mystery of the kingdom of God” (4:1 -34). The section comes to a climax with four miracles, each of them representing a type of Jesus’ miracles: the calming of the storm (a nature miracle, 4:35-41); the casting out of a "legion” of demons from a man in the region of the Gerasenes (an exorcism, 5:1
20); the healing of a woman with a flow of blood (a healing, 5:25-34); and the raising of the daughter of Jairus from the dead (a resurrection, 5:21-24, 35-43).
The concluding phase of the Galilean ministry (6:7-8:26). The story of Jesus’ movement away from the region of the Sea of Galilee, where so much of the action of 1:16-5:43 takes place, to his hometown of Nazareth in the hill country of Galilee (6:1-6) is Mark’s third transitional text. In the ensuing fourth section of his gospel (6:7-8:26), Mark amplifies notes that he has sounded in the two previous sections—Jesus’ amazing feats of power, his criticism of certain Jewish customs, and the growing opposition to him. He also initiates what will become an important theme in the gospel: the disciples’ lack of understanding. The disciples are again featured at the beginning of this section, as Jesus sends the Twelve out on a mission (6:7-13). The rumor that Jesus is John the Baptist returned from the dead, mentioned along with other popular estimates of his person, leads Mark to include here a flashback explanation of John’s death at the hands of Herod Antipas (6:14-29). After the return of the Twelve, the press of the crowds forces Jesus and his disciples into the wilderness, where the five thousand are fed (6:30-44). This is followed by Jesus’ miraculous walking on the water, as he meets the disciples crossing the Sea of Galilee (6:45-52). At Gennesaret, on the western shore of the Sea, Jesus heals many people (6:53-56) and, shortly afterward, explains the real nature of impurity in response to Jewish criticism (7:1-23). Jesus then leaves Galilee (and Israel) for the regions of Tyre and Sidon to the North, where he commends the faith of a Gentile woman (7:24-30). Very quickly, however, we find him back in the regions around the Sea of Galilee, healing (7:31-37), feeding the four thousand (8:1-13), teaching without much success the "blinded” disciples (8:14-21), and, with considerably greater success, healing a physically blinded man (8:22-26).
The way of glory and suffering (8:27-10:52). Mark’s gospel reaches its climax with Peter’s recognition of Jesus’ messiahship (8:27-30). It forms the fourth major transition in the gospel, as the emphasis shifts from the crowds and the power of Jesus displayed in miracles to the disciples and the cross. The ensuing fifth section of the gospel (8:2710:52) has at its heart the thrice-repeated sequence of (1) Jesus’ prediction of his death, (2) the disciples’ failure, and (3) teaching about the cost of discipleship (8:31-38; 9:30-37; 10:32-45). In addition, we have in this section the transfiguration (9:1-13), the driving of a demon out of a young lad (9:14-29), and teaching about putting others first (9:38-50), divorce (10:1-12), humility (10:13-16), and the difficulty of combining wealth with discipleship (10:17-31). The section concludes, as Jesus nears Jerusalem, with his giving sight to Bartimaeus in Jericho (10:46-52).
Final ministry in Jerusalem (11:1-13:37). Jesus’ entrance into Jerusalem marks the beginning of the next major stage in the gospel: the days of confrontation with various Jewish groups and authorities preceding the passion (11:1-13:37). Jesus’ public entry into the city, with its messianic overtones (11:1-11), sets the stage for the confrontation; and the cleansing of the temple (11:12-19), a strike at the heart of Judaism, forces the issue. The withering of the fig tree, in addition to being a lesson in faith, is also an acted parable of judgment upon Israel (11:20-25). It is thus no surprise that we find "the chief priests, the teachers of the law and the elders” challenging Jesus’ authority (11:27-33), or Jesus telling a parable in which the Jewish leaders’ rebelliousness to God is a prominent theme (12:1-12). Jesus is further questioned about the appropriateness of paying taxes to a Gentile ruler by "the Pharisees and Herodians” (12:13-17), about implications of the doctrine of resurrection by the Sadducees (12:18-27), and about the greatest commandment in the law by a teacher of the law (12:28-34). Finally, Jesus takes the initiative, asking about the interpretation of Psalm 110:1 in an effort to force the Jews to consider his claims to be Messiah (12:35-40). After Jesus’ commending of a widow’s sacrificial giving (12:41-44) comes the Olivet discourse, in which Jesus encourages the disciples to be faithful in light of coming suffering and as they look toward his triumphant return in glory (13:1-37).
The passion and empty-tomb narratives (Mark 15:1-16:8). The last section of Mark’s gospel has two parts: the passion narrative (chs. 14-15) and the story of the empty tomb (ch. 16). Mark leads into the passion narrative with his only mention of a definite date: it is two days before the Passover when the chief priests and teachers of the law plot Jesus’ death (14:1-2). The narrative of Jesus’ anointing in Bethany is found here for topical reasons (for it took place "six days before the Passover”; see John 12:1-8), namely, the anointing of Jesus’ head points to his royal dignity (Mark 14:3-9). As Judas provides a means of arresting Jesus quietly, Jesus arranges for himself and the disciples to celebrate Passover together (14:12-26). After this meal, during which he uses elements of the Passover ritual to refer to his death, Jesus and the disciples leave the city for Gethsemane on the Mount of Olives, where Jesus agonizingly prays and is then arrested (14:27-52). There follows the series of judicial proceedings and trials: a nighttime hearing before the supreme Jewish council, the Sanhedrin (14:53-65), during which Peter denies the Lord (14:66-72), a quick morning trial before the Sanhedrin (15:1), and the decisive trial before the Roman procurator, Pontius Pilate (15:2-15). Pilate sentences Jesus to death by crucifixion; he is mocked by the soldiers and executed at Golgotha (15:16-41). The burial takes place that same day (15:42-47). But the despair of the women who saw him buried gives way to awe at the empty tomb and the angel’s announcement of the resurrection (16:1-8).