NEW TESTAMENT HISTORY

For centuries the Jewish people had been dominated by a variety of nations,

among them Babylon, Persia, Greece and Rome. In 538 B.C., they were freed from

the Babylonians and allowed to return to their homeland but under Persian rule. 

Persian Period: 538 - 336 B.C.

Since they had been held in a foreign land, the Jews felt a need to retain their

identity through their religious traditions.   Formulating their literature in

order to record these traditions, this became a period of intense literary

output, leading to the Hellenistic period.[expand] 

Hellenistic Period:336 - 63 B.C.

When Alexander the Great (an enlightened, educated man who had studied under

Aristotle) conquered the eastern Mediterranean region, he united the area through Greek culture, language, and money, facilitating the residents’ mobility.

 This mobility, however, undermined the cohesiveness and stability of  the citizens. 

People explored religions and philosophies to gain a sense of identity and some

guidance and stability. Ethical philosophies such as Epicureanism, Stoicism, and

Neo-Platonism offered help for people.   Astrology became popular, mystery cults

proliferated; Hellenistic Judaism developed; into this climate Christianity

emerged.

With Alexander’s death, his empire was divided into three kingdoms ruled by

Hellenistic kings, who spawned dynasties.  The  Ptolemies ruled Egypt; the

Seleucids ruled Lebanon, Syria and Israel; the Antigonids ruled Greece until all

three were conquered by the Romans[check]  During this era the Israelite family

of the Maccabees  led a successful  revolt against the Greek rulers in the

Maccabean Revolt.

Maccabean Period: 142 - 63 B.C.

The Ptolemies and the Seleucids contested ownership of Israel.  After the

Seleucids took over Israel, it had to contend with the rising threat of the

Romans.   War with Rome generated the need to raise taxes. Subjugated people

such as the Israelites were required to support this foreign war between two

alien forces.  In addition to the burden of taxation,the Israelites found

themselves threatened religiously by the Seleucid ruler Antiochus IV.  He wanted

to hellenize the Jews and went so far as to place a statue of Zeus inside the

Temple in Jerusalem.  This was the only Temple the Jews had; it was the place

where sacrifices were made.( When contemporary Jews say they are going to

“temple,” they mean going to synagogue which is a gathering  place for worship,

study, and community meetings, and service, not a place for animal sacrifice). 

This was the holiest place for the Jews; they turned and faced the Temple in

Jerusalem from whatever place they were engaging in prayer.  This Temple was

dedicated to their one God, but his name was not Zeus! [(Other causes for

resentment and revolt are shown on page 26 in your text.]    Some Jews, led by

Judas Maccabeas revolted.  The revolt began around 166 B.C.; by 164 the statue had been removed.  Jewish independence was secured by 142.  Contemporary Jews commemorate this victory with the Feast of Hanukkah which marks the rededication of the Temple.  Jewish independence lasted until the Romans marched into Jerusalem in 63 B.C. beginning the Roman Period.

Roman Period: 63 B.C. - 479 A.D. (Approximate)

It is important to remember the above periods (but not necessarily the dates)

because they will explain certain phenomena in the New Testament, where several

cultures are represented.  For instance, the text of the New Testament was

written in Greek since this was the dominant language in the Mediterranean for

200 years.  The presence of Roman soldiers is recorded because they were part of

the occupying power.  Aramaic words appear occasionally because this was the

local  language.

Groups of People in the New Testament Period

Knowledge of some of the groups of people mentioned in the New Testament and in literature contemporary to the New Testament will help to orient the reader to the New Testament text itself.   These elements give some insight into Jewish society of that time and help explain some of the terms used and occupations

depicted.  The religious hierarchy was a significant part of every Jew’s life and is often reflected in these writings. 

   Here is a description of that hierarchy:

Clergy:

1. High Priest (only one)

Largely ceremonial (presided over ritual in the temple); powerful; member of  nobility; inherited his post.

At time of Solomon, high priest was Zadok; his descendants had priority in this hierarchy. At one time, only his descendants could be High Priests. 

All priests were descended from Aaron.  The high priest was supposed to be chosen from descendants of Zadok, who was High Priest at the time of King David. Zadokites were called  Sadducces.                              

2. Chief Priests

Leaders of daily & weekly rituals; responsible for temple functioning & finances.

3. Ordinary Priests (7200 in number at the  time of New Testament writing)

Conducted sacrifices daily and weekly; presided over the Temple ceremonies Served for 2 weeks of each year and for pilgrim feasts of Passover, Pentecost

And Tabernacles. They were ordinary citizens rest of the time.

All came from specific blood lines of the tribe of Levi.

All descendants of Aaron (brother of Moses) as were some Levites.

4. Levites (singers, musicians, temple guards and servants)

Priests’ helpers

Universal Jewish beliefs

While focusing on the differences between Jewish groups associated with the New

Testament, one may develop the impression that these groups were more diverse

than they were.  Most Jews shared basic religious beliefs.  Some of these are

belief in one God, in the Divine initiative, and in a God who is involved in the history of the Jews.

Political/religious groups

1.  Sadducees

The Sadducees traced their lineage to Zadok(high priest under King David).  With

inherited status they tended to acquire wealth and were politically and religiously conservative.  As wealthy aristocrats they had much to lose; thus

they cooperated with the Roman rulers.

Religiously these priests  presided over Temple activities, and they wanted to remain

close the written Torah.  The New Testament tells us that they did not believe  in resurrection. We do not know much about them since there is

no extant Sadducean literature.

2.  Pharisees

The Pharisees were pious Jews who sought to democratize religion.  For them the  family table was the table of the Lord.  They wanted to consecrate everyday life and to accomplish this specified in detail how to love God.  Thus what to do and

not do on the Sabbath expressed their interest in setting forth clear guidelines for behavior.  As a result of this specificity they were accused of being

legalistic.     Notice that in the New Testament they are associated with legalism and hypocrisy(Mt.23); this is not an adequate basis for calling all

Pharisees legalists or hypocrites.

Pharisees believed in resurrection, and they allowed for oral interpretation of the torah to provide flexibility for changing circumstances.

Politically they undermined the authority of the Sadducees by relativizing the importance of  the Temple and its priests.   Once the Romans had destroyed the Temple, the Pharisees took over Judaism as the priests were put out of business.

 Unlike the Sadducees, the Pharisees neither inherited status nor earned a living from their religious life; they tended to earn their living from manual labor(Paul of Tarsus was a Pharisee who was a tentmaker.)

    With their belief in resurrection, the Pharisees were close to early Christian belief.  Christians and Pharisees recruited from the same population; this competition may explain some of the negative image of Pharisees in the New Testament.

3.  Essenes

The Essenes broke with the Jerusalem Temple since they regarded the High Priests as not having the proper blood line.  When the Maccabbean family successfully overthrew the Hellenists, they installed their own relatives into positions of prominence in Israel.  A Maccabbean family member became High Priest, but he was not related to Zadok.  The Essenes established their own community in the desert

near the Dead Sea at a place called Qumran.     

 In addition to observing strict ritual purity, they experienced the impact of  the desert.   In the desert not much happens; religious people turn inward. 

These Essenes focussed upon their own sinfulness as well as upon the mercy of  God. Their opposition to the way the Temple was being run encouraged them to center on the coming of a time when two messiahs would arrive and make things better. 

Messiah simply means one who is anointed with oil.  They believed one anointed and sent by God would give them military victory over their enemies.  Another

messiah would be a priestly messiah who  would come and purify the Temple.      

4. Zealots

The Zealots believed that Israel’s problems were a result of Roman occupation.  With the elimination of the Roman rule, then God’s rule would be established. 

They used guerilla tactics to attack the Romans.  The Romans called them sicarii (daggers) because they used concealed knives to kill Roman soldiers.

Other Groups:

  Scribes

Teachers of religious wisdom

Trained and educated in religious matters. (Called Rabbi, or master or lord)

Status earned by learning.

Authorities on religious law and Torah.

Some priests, through learning, were scribes.

Some scribes, as well as some priests, were Pharisees. Before destruction of the Jerusalem Temple, they were a dominant group. In New Testament, scribes are referred to as “lawyers,”  reproached and accused  of hindering others and binding men with heavy burdens, keeping their learning  secret. (Luke 11:45-52)

Gentiles: non-jews(literally in Greek: the peoples(ethne),meaning the other peoples of the earth.  “. . .you who are Gentiles by birth and called "uncircumcised" by those who call themselves "the circumcision" (that done in the body by the hands of men)— 12remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world”( Eph.2:11-12).

Tax collectors: “A Jew entering the customs service cut himself off from decent society. He was disqualified from being a judge or even a witness in court, and excommunicated from the synagogue. The members of his family were considered to be equally tarnished (Sanhedrin 25b). Because of their exactions and extortions, customs officials were in the same legal category as murderers and robbers (Baba Kamma 113a), thieves (Tohoroth 7:6), the robbers and money-changers. . . 2), and counted among the 'am . . ., the common herd (Bekhoroth 30b). Money handled by tax collectors was tainted and could not be used, even for charity (Baba Kamma 10:1), for to touch the wealth of a man who obtains it unlawfully is to share his guilt.”

(Colin Brown, ed., New International Dictionary of New Testament Theology,no pages. On CD-ROM Grand Rapids: Zondervan, 1975)

The Synoptic Problem (to see together)

The word “synoptic” literally means to see together.  In New Testament studies

this word refers to the Gospels of Matthew, Mark , and Luke as these three

gospels have a similar arrangement of material.  Synoptic Problem refers to the

challenge of explaining the relationship between these three gospels.

1. Arrangement of Material:

Matthew, Mark, and Luke all include the following arrangement: 

a. Preliminaries to the ministry of Jesus including:

      Temptations in the desert

      Baptism

b. The Galilean ministry of Jesus

c. Journey to Jerusalem

d. Events in Jerusalem

2. The question of which gospel was first and contributed to the others leads to

counting verses.

Matthew: 1070 verses with 330 not shared with the other two.  1/3 is his alone, 

                     2/3 found in others.

Mark: 677 verses with 70 not shared with the other two.  10% is his alone, 90%  

                   shared with others.

Luke:   1150 verses with 520 not shared with the other two.  50% is his alone,  

                   50% shared.

Who wrote first?  Did Matthew and Luke copy from Mark or did Mark copy from the

other two?    Logically either explanation will work.  Matthew and Luke could

have added to Mark,  or Mark could have shortened them.  To these authors this

material was precious.  There are numerous theories:

Two Source theory is popular enough to merit brief explanation.

It is unlikely that Mark would eliminate the Lord’s Prayer and The Sermon on the

Mount.  In time we shall see reasons for placing Mark first chronologically, 

but at this time it will be a working hypothesis that Mark was written first and

was a source for the other two, since 10% of Mark  is all that is not shared.

Two Source Theory:

1.   Mark combined oral sayings and traditions; Mark is a major source for Matthew and Luke.

             Oral Tradition  

                 Mark

   Matthew                   Luke

2.         Matthew and Luke share material which does not appear in Mark:

The Sermon on the Mount

Infancy narratives

Three temptations of Jesus

To account for this common material in Matthew and Luke that is not in Mark,

scholars postulate a source.  The German word for source is Quelle;  this is 

abbreviated as Q.  Q is hypothetical and has never been found.  This is the

second source in the two source theory. There are other explanations of the

sources for the synoptic gospels, but this is the most popular.

                    Mark              “Q”

Matthew                             Luke

Mark’s Gospel

AUDIENCE:

Mark’s audience is likely composed of  Jews and gentiles. 

1.  He quotes OT prophecy less often than Mt. or Lk., and seems less concerned over fulfillment.  ( Fulfillment of Hebrew prophecy was a Jewish concern.)

2. (Ch. 7:3-4)   Mark explains what Pharisees do; Jews would not need that explanation of Jewish customs.

3.  He translates Aramaic words, which gentiles would need. (See for example

Ch7 verse 11)Translation of Corban,   as “given to God.” ) (Ch??verse 34)

Translation of Ephphatha, Be opened (Aramaic)

4.  Concern for Gentiles and their mission in Gospel.      (7:34)       

Woman was a Syrophenician (Greek)                                    

(Ch. 13:10)      “...all nations” - all peoples, gentiles...

?(Ch. 12:9)        vineyard is people of Israel (OT)

15:39   One of the most important lines in the whole Gospel, the recognition of

Jesus as Son of God is made by a gentile.

Historical Factors Contributing to the Writing of Mark’s Gospel:

1. Delay of Parousia

Early Christians believed in a second coming (parousia) of Christ within their

lifetime.  Paul, for example, in 1 Thessalonians, chapter 4 speaks in the present

tense of “we who are alive until the coming of the Lord.”  The origin of this

notion of a second coming is likely from two sources.  Perhaps Jesus spoke of

this idea himself.  In addition there is the association between resurrection

and final judgement in Daniel chapter 12.

  [Book of Daniel’s concern with resurrection appears to have roots in Seleucid persecution. See Bremmer The Rise and Fall of the Afterlife p.47]

    When early Christianity affirmed

the resurrection of Jesus, the biblical conclusion would be that final judgement

was at hand.  Since the judgement in Daniel 12 means the righteous would rise to

everlasting life and the unrighteous to everlasting contempt, then the sorting

of good and evil people should accompany the resurrection of Jesus.  Since no

such sorting was occurring the early Christians probably looked to the return of

Jesus to complete the work that he began.

What Mark does is to adjust the thinking of early Christianity by extending the

future. [for example   Mk. 13:32...................]

2. Persecution

Early Christianity experienced persecution from both Jews and Romans.

Acts of the Apostles(chapter 7) chronicles the persecution of Stephen and in

numerous chapters the persecution of Paul(...............)  Paul appeals to his

Roman citizenship for protection.  The Jewish persecution of Christianity comes

from Christian teaching that did not take such Jewish practices as kosher

dietary law and circumcision seriously.

Although Christianity attempted to live harmoniously with the Romans(see

treatment of Luke’s Gospel), Christians did have some difficulty with the Roman

practice of honoring effigies of Roman emperors.  This made them appear to be

less than loyal inhabitants of Roman lands.  Roman suspicion of Christians

climaxed with the Roman declaration of Christianity as illegal (67 AD).  

Christians were persecuted, and this was not part of earliest Christian expectation.  When a 20th century Christian such as Martin Luther King could anticipate persecution to meet him in his quest for justice; earliest Christians needed to be comforted and strengthened by this type of teaching.

See Mark 4:16,17 and 13:9+ on how to face persecution; 8:35 on losing life to persecution;

 READING KEYS

1. Key Pointers to the Death of Jesus

Ch. 1.   Leper - breaks law - examples challenging to authorities.

Ch. 2.   Hostility stories (4) - point to death of Jesus.

Ch. 3.   Pointer to death of Jesus.

Ch. 8, 9, 10.     Predictions of  death - discipleship.

Ch. 11. Fig tree, (temple veil is torn), destruction of temple.

Ch. 12. Parable of vineyard, kill the son.

2.  Key Questions to pose of the text of Mark’s Gospel

Who in the gospel recognizes and acknowledges Jesus as Son of God?

Who in the gospel fail to recognize and acknowledge Jesus as Son of God?

What is Jesus’ teaching on discipleship?

How are the disciples characterized?   Why are they characterized in that way?

How does the pattern of recognition and lack of recognition relate to the

teaching on discipleship?

Chapter 1 euangelion

The “Good News” for Mark is noted in chapter 1 as “the kingdom of heaven is at hand.”

{Mk. 1:4 John the Baptist was in the desert (symbolic of the desert after Egypt

in the Old Testament {Exodus})

“... and straightway Jesus went into the wilderness...wild beasts...”  Here

again the         symbolic exodus, trial/temptation, and return.  Wild beasts

possibly refer to evil spirits.

Mk.1:21-27 The first miracle.  It is significant in the fact that it is a public

display of his   power and announcement of his relationship to God.  He also

forbids the unclean spirits         to name him.

Mark’s Gospel is one of energy, he moves the scenario from one area to another rapidly.  The Revised Standard Version uses the word “immediately” over

and over.  The KJV uses   “straightaway, anon...” in much the same way.

Mk.1:29-31 referring to Jesus healing the woman, Mark uses the words “...lifted her up.” Mark uses this same verb to refer to the lifting up of Jesus from the dead(see 14:28), denoting the same power.   Also note that “...she began to minister (serve) unto them.”  This power makes people  want to serve, is derivative of the  word deacon  (diakonia).

Chapter 2

In this chapter, there are four hostility stories comprised of: a scene with hostility, a dialogue, and resolution by Jesus.

I. The Paralytic(2:1-12)

 (1-7) The scene depicts hostility from onlookers.  Jesus is in a house and a sick man with palsy or paralysis is lowered through the roof for

Jesus to heal.  When Jesus  sees  their faith he heals the sick man. 

(8-9) The dialogue: when Jesus perceives the scribes and their discord with his

healing, he asks them which is the easier thing to do: Say your sins be forgiven

or take up your       bed and walk? 

(10) The resolution: which is easier to say?  Clearly to say “your sins are

forgiven does   not open the possibility of being disproven.  He then says the

more difficulty thing by          telling the paralytic to take up his palette

and walk.  The man immediately does so.

II.  2:13-17 “Only the sick need a physician”

(15-16) The scene:  Jesus is at supper in the house of a tax collector with sinners and     publicans.  The Pharisees see him there and question his being with such persons.

(17) The dialogue: when Jesus hears them He (showing compassion) tells them that

the sick need the healing, not the healthy.       

(17) The resolution: he came for the sinners.  By taking the compassionate pointof view  the detractors’ mouths are closed; it is difficult to argue with compassion!

III.  2:18-22.  Fasting.

(18) The scene: the Pharisees question Him as to why his disciples do not fast as did those of John the Baptist. 

(19-20) The dialogue: while he is here there is  rejoicing; when he is gone

there will be   sorrow. 

(21-22) The resolution: in the minds of his opponents, fasting is something good; they     accuse Jesus’ followers of not engaging in this respectable religious practice.  Jesus associates fasting with something old rather than something good.  Why mix something old with something new? 

Why take this old practice and impose it on this new religious group?  Why attempt to sew a piece of unshrunk cloth on an old garment?  This again    shuts the mouth of the opponents.

New patch on old garment.  Fasting in the minds of opponents is something good.  Jesus speaks of fasting as something old. He is saying do not mix the old and the new. This new reality does not fit into your old categories.

IV. 2:23-28.  The Sabbath day

(23-24) The scene:  Jesus and his disciples are walking through a field of grain on the     Sabbath and the disciples, being hungry, pluck some grain and eat it.

 The Pharisees see them and ask why are they “working,” since it is unlawful to work on the Sabbath.

(25-26) The dialogue: Jesus explains how David used the special bread in the Temple to feed his men.

(27-28)   The resolution: instead of backing down with some kind of apology for picking grain on the Sabbath, Jesus points to a respected historical

figure who had broken a religious rule for the benefit of others. 

This again shuts the mouths of his opponents, and     Jesus articulates a

principle:  the Sabbath, and by extension, religious practice was made       

for human benefit not for human oppression.

Chapter 3

This chapter also begins with a similar hostility story.

The hostility  scene

involves  Pharisees looking to see if Jesus would break the Law and heal

a man with a withered hand on the Sabbath when work was not  permitted. 

  The dialogue:   He asks the Pharisees if it is lawful to do good (healing) on the Sabbath,             but they do not answer. 

The resolution:  He healed the hand.

All five of these hostility stories involve Jesus resolving situations in ways

that are not satisfying to his opponents; they culminate in the decision by his

opponents who plot to destroy him(3:6).

{3:13-14.  Dealing with the choosing of the disciples.

The appointment of 12 signifies the 12 tribes.  The disciples are a new people

of God.  (consider this in its historical context; see religious map of world)

A NOTE ON PARABLES: “A metaphor or simile drawn from nature or common life  

arresting the hearer by its uniqueness or strangeness and leaving the mind in

sufficient doubt about its precise application to tease it into thought.”

 C.H. Dodd

3:22-30.  The unpardonable sin.

When Jesus cast out demons the scribes and Pharisees ascribed his power to that

of Satan,       decrying that only a demon could cast out a demon.  Jesus

replied that a house could not      stand if divided against itself   To attribute to evil that which is good, to state that Jesus’ power

through the Holy Spirit from God was a work of evil, that is to curse God Himself, which is unforgivable.}

3:31-35.  Jesus’ true kin.

When He was teaching inside a house, surrounded by people, his mother and brothers   came and stood outside and called to him to come home.  Here is a contrast between those “outside” the building and those “inside” the building. Those sitting “about him” constitute his true family, not those outside the house.

{Chapter 4

Dealing with the mystery of the kingdom.  The power of God was/is present but not apparent to all, particularly to those who expect to see a

political/military messiah.  Most people did not recognize Jesus as power.

Chapter 5

5:1-7.  Power over evil.

Here is a change from the usual.   Jesus pointedly removed the evil spirit(s)

from a non-Jew and told him (the cured man) to tell others. 

     Spectrum of Interpretations of evil spirits

evil spirits/social interp./ psychological problem

Chapter 6

31-44. 

In this multiplication miracle there is comparison to the Jews being back in the desert(Exodus) spiritually.  This is reflected in similarities to the 23rd

psalm. 

Mk. 6:34 “...they were as sheep not having a shepherd.”

Ps. 23:1    “The Lord is my shepherd...”

Mk. 6:39 “And He commanded...all it...upon...green grass”

Ps. 23:2  “He makes me to lie down in green pastures”

Mk. 6:41 Jesus took food, blessed, broke, gave.

Ps. 23:5 “You prepare a table before me...”

[There is a possible relationship to Exodus is between the location of the people who           followed Jesus  (Moses) to a sparse area (must  go into the countryside and return to     villages to get food; Mk. 6:36.)  This could be similar to the Jews going into the desert and God feeding them with manna. (Exodus)]   

[Notice the language Mark uses to describe the preparation of food to feed the multitude, blessing it - breaking it - giving it, is the same used later in the description of the last supper.  This is a ritual language (Eucharist; see 1 Cor. 11)) and

was possibly used to show a continuity of Jesus’ life to life of Christians in

the new church.]

[Septuagint= Greek translation of the O.T.=LXX]

45-52.  Walking on water

When Jesus had finished preaching to and feeding the multitude he went off by himself to pray and sent his disciples in a boat across the lake.  While the disciples were still in the   middle of the sea, Jesus came towards them, walking on the water and would have passed them.  When they saw him they were afraid, not knowing any truth about what they saw.   When they cried out He reassured them and came to them.

[This has a connection with Moses’ seeing God (Ex. 33:22, where God will pass by

     Moses so that his glory may be seen).  The language used here is the same as that used in     the Greek translation of the Old Testament.]

[Another note:  verse 52 perhaps sums up the disciples to this point. They were amazed at          the walking on water, they did not consider the loaves, and their hearts were hardened.]

In the Septuagint: “Take heart”; “have no fear;” “it is I” are all associated with manifestations of God.(see Gen 15:1; Gen 26:24; Ex. 3:14)

Septuagint: (book of the seventy) Greek translation of O.T.=LXX

Chapters 8, 9 and 10

These chapters primarily deal with instruction to the disciples and their lack

of    understanding.  In each of the three chapters (8, 9, 10) there are four

structural elements that help to organize the material: 

Geographic Reference (GR) = Where instruction took place.

Passion Prediction (PP) = Where Jesus predicted His death.

Misunderstanding (M) = The disciples’ misunderstanding which gives              

              opportunity to explain discipleship.

Teaching on Discipleship (D) = self denial and service.

Notice

Healing of Blind Man 8:22—also Mark 10:46

Chapter 8

(GR)    8:27  Caesarea Philippi.

(PP)     8:31 Jesus told the disciples that he must suffer many things and be rejected by elders, chief priests and scribes then be killed and rise again in three days.

(M)      8:32 Peter did not accept Jesus’ death as he (Peter) still saw Jesus as the earthly                        messiah.  Messiah was principally a political

notion which implied God’s choice of someone to rule Israel thereby establishing God’s rule.  In the context of  Roman rule, Peter is depicted as opposed to Jesus’ prediction of death.

 As chapter     10 shows(10:35+) the other disciples anticipated Jesus’ acquisition of  governmental    power.  How can Jesus die if he is about to take over the rule of the government!

(D)       8:34-38 Jesus expounded on the role of the cross and pointed out that the worldly  life is not profitable when one’s soul is at stake.  Whoever is ashamed of Him in  the face of the world so will

He be of them before God.

Chapter 9

(GR)    9:30 Galilee and Capernaum.

(PP)     9:31 “And the Son of man is delivered into the hands of men and they shall kill him; and after he is killed, he shall rise the third day.”

(M)      9:32 “But they understood not that saying, and were afraid to ask him.”

(D)       9:35-50 Here Jesus explains that the role of a servant is the way of discipleship.

Chapter 10

(GR)    10:32  Jerusalem.

(PP)     10:33-34 Again Jesus tells his disciples of his rejection death at the hands of the  Jewish authorities and his resurrection in three days.

(M)      10:35-41 Two of the disciples asked to sit with him in glory (rule with him).   When   he asked if they were ready to drink his cup (to accept the same life as his)    they answered affirmatively, and he said they would have a similar life, but as to sitting beside him, that was up to God; it was not his (Jesus) to give.  This made  the others angry as they did not understand by “they” Jesus meant all of them.   Also the disciples  still had not grasped his true meaning.

(D)  10:42-45 Jesus points out that in the world those which have authority exercise  their authority, but among them (the disciples) the exercising of authority is not important.  Paramount is ministering to others.

Chapter 11

11:1 Jesus curses the fig tree for not having fruit out of season and it dies.  The fig tree is a symbol of Israel which has not borne fruit.  The barrenness of the fig tree expresses the barrenness of the Temple.  At the death of Jesus in chapter 15 the Temple veil is torn in two to indicate the passing of the Temple.  The destruction of the Temple is a prophetic gesture bespeaking the destruction of the Temple.  Prophets expressed God’s message to a community  by word and/or deed.

Chapter 12

12:11-12 Reaction of the vineyard’s tenants and attempted arrest of Jesus.      

Jesus is depicted as saying that several prophets have been sent to Israel(Isaiah 5 depicts  the vineyard as the house of Judah). The rejection of the envoys and of the son of the  vineyard owner will lead the owner to deliver the vineyard into the hands of others(12:9).   The “others” would have to be gentiles.

PORTRAIT OF JESUS: THE HIDDEN AND SUFFERING SON OF GOD

1. Hidden or secretive.  Note the few who recognize Jesus as Son of God.  Note also the time when Jesus says to witnesses to his great works of power not to

tell anyone.  The secrecy avoids confusing Jesus with other wonderworkers or with someone who may be taking over the government.

2. Suffering: note the ways in which Jesus is depicted as suffering.

3. Son of God: note the authoritative acknowledgement of Jesus as Son of God in

contrast to those who saw his powerful deeds.

Secrecy in Mark?

Sources of misunderstanding:

  political messiah

  Hellenistic wonderworker, e.g. Apollonius of Tyana

Miracles in N.T.(see John Meier’s A Marginal Jew: Vol.2,1994, pp. 537 ff.):

                                  Spectrum

           + Miracle                                  - Magic

            (interpersonal)                        (automatic)

The spectrum of usages and understandings of miracle and magic range from the personal type of miracle that engages a person’s consciousness on one end of the spectrum to the more magical(rubbing spit on eyes or healing with mud or repetition of magic formulae[ see Mk.7:33; John 9:6]) which do not involve conscious participation by the one healed; this healing is automatic.  The miracles in the gospels are largely associated with faith and love in Jesus or from Jesus.

Meier defines miracle: “A miracle is (1)an unusual, startling, or extraordinary event that is in principle perceivable by any interested and fair-minded observer, (2) an event that finds no reasonable explanation in human abilities or in other known forces that operate in our world of time and space, and (3) an event that is the result of a special act of God, doing what no human power can do.”(p.512)

Healing in the ancient world outside of the parameters of A.M.A. is acknowledged in ancient literature.  Tacitus describes the Emperor Vespasian (9-79 A.D.) healing with spittle:

In the months during which Vespasian was waiting at Alexandria for the periodical return of the summer gales and settled weather at sea, many wonders occurred which seemed to point him out as the object of the favour of heaven and of the partiality of the Gods. One of the common people of Alexandria, well known for his blindness, threw himself at the Emperor's knees, and implored him with groans to heal his infirmity. This he did by the advice of the God Serapis, whom this nation, devoted as it is to many superstitions, worships more than any other divinity. He begged Vespasian that he would deign to moisten his cheeks and eye-balls with his spittle. Another with a diseased hand, at the counsel of the same God, prayed that the limb might feel the print of a Caesar's foot. At first Vespasian ridiculed and repulsed them. They persisted; and he, though on the one hand he feared the scandal of a fruitless attempt, yet, on the other, was induced by the entreaties of the men and by the language of his flatterers to hope for success. At last he ordered that the opinion of physicians should be taken, as to whether such blindness and infirmity were within the reach of human skill. They discussed the matter from different points of view. 'In the one case,' they said, 'the faculty of sight was not wholly destroyed, and might return, if the obstacles were removed; in the other case, the limb, which had fallen into a diseased condition, might be restored, if a healing influence were applied; such, perhaps, might be the pleasure of the Gods, and the Emperor might be chosen to be the minister of the divine will; at any rate, all the glory of a successful remedy would be Caesar's, while the ridicule of failure would fall on the sufferers.' And so Vespasian, supposing that all things were possible to his good fortune, and that nothing was any longer past belief, with a joyful countenance, amid the intense expectation of the multitude of bystanders, accomplished what was required. The hand was instantly restored to its use, and the light of day again shone upon the blind. Persons actually present attest both facts, even now when nothing is to be gained by falsehood. (The Histories, 4:81)

It is unclear if this text may be straightforward or filled with sarcasm, but it suggests Jesus was not alone in this method!

Jewish testimony to exorcism:

[Solomon] also composed the kind of incantations by which (spiritual) disorders are alleviated. And he left his posterity the way to use exorcisms to drive away demons so that they never return. This type of cure is exceptionally powerful among our own people down to this day [ca. 90 CE].

As you may know, I have observed a man by the name of Eleazar free a demon-possessed victim in the presence of Vespasian [the emperor], his sons and tribunes, and a host of other military personnel. This is how he went about it.

He would hold a ring to the nose of the possessed victim --- a ring that had one of those roots prescribed by Solomon under its seal --- and then, as the victim got a whiff of the root, he would draw the demon out through the victim's nostrils. The victim would collapse on the spot and (Eleazar) would adjure it never again to enter him, invoking Solomon by name and reciting incantations Solomon had composed.

Since Eleazar was always determined to captivate his audience and demonstrate he possessed this power, he would place a cup or basin full of water not far from the victim and would order the demon to tip these vessels over on the way out and thus demonstrate to the onlookers that it had actually taken leave of the victim.

         (Josephus, Antiquities 8.5 )

Pagan testimony to exorcism:

As [Apollonius] was discussing libations, there was a youth nearby who had such a name for luxury and vulgarity that by then there were even street songs about him. . .

Apollonius was speaking about libations and told them not to drink from this cup but to keep it untouched and unused for the gods. But when he told them also to put handles on the cup and (in the libation) to pour it over these --- since men are less apt to drink (there) ---, the youth drowned out his word with loud and course laughter.

Looking up at him, [Apollonius] said:

-- "These insults are not from you but from the demon who drives you without your knowing it."

The youth was in fact demon-possessed, for he laughed at things that no one else did. And then he would change to weeping without having any reason to. And he would talk and sing to himself. Now, the people thought that it was the unruliness of youth that led him to do these things. But it was the demon acting. And he seemed to be drunk only because he was then drinking.

Apollonius stared at him; and the phantom started uttering sounds of fear and rage, like those who are burnt and tortured. And the phantom promised to leave the youth alone and never take possession of people again. But speaking with anger like a master to a slave who is unstable, mischievous, shameless, and so forth, (Apollonius) ordered him to depart and to provide proof (that he had done so).

[The demon] said:

-- "I will knock down that statue," pointing to one of those on the royal porch. When the statue first shook and then fell, there was more commotion and applause at the marvel than anyone could write about. But the youth just rubbed his eyes, as if he was waking up and saw the sun's rays. And he won the attention over everyone who turned to him. For he no longer seemed vulgar, nor did he cast his eyes wildly about. But he returned to his natural self, as if he had been medicated. And he threw away the gowns and dresses of Sybarites and developed a love for a rough shirt and cloak and modeled his behavior on that of Apollonius.

  ( Philostratus(c.170-c.247), Life of Apollonius of Tyana 4.20)

            Meier does a credible job of distinguishing magic from miracle in the canonical Gospels.

Characteristics of Miracles in the Gospels : faith , trust, love, a person is in need asks for divine help. Sometimes Jesus takes the initiative.  Jesus accompanies the miracle with intelligible words and sometimes with gestures.  No lengthy incantations or amulets.  The power of God is not coerced.  Jesus’ action is within the context of the Father’s will (Gethsemani) and mission.  No one is punished by miracles. (think of Gnostic presentations of Jesus.) (p.548)

Characteristics of Magic:  Technical manipulation or coercion of spiritual forces.  Magical spells often involve many names of the deity with  nonsense syllables, followed by a self interested prayer:

          Enter my mind. . . and do for me all the things my soul desires. For you are I, and I am you. Whatever I say must take place, for I possess your name as a unique amulet in my heart, and no flesh. . .will prevail against me; no spirit will oppose me; in battle. . . because of your name, which I possess in my soul. . .Give me health, well-being, abundance of goods, fame, victory, strength, the ability to make people love me. Restrain the eyes of all my adversaries. . .

(quoted in Meier A Marginal Jew, vol.2, p. 549 from  Preisedanz(ed.)Papyri Graecae Magicae)

As for nonsense syllables these contrast with Jesus’ intelligible utterances.   Meier quotes an incantation:
A EE EEE IIII OOOOO YYYYY OOOOOO, come to me Good Husbandman, Good Daimoon, Harpon Knouphi Brintantem Siphri Briskylma, Arouazar,” Etc. (p550)

As for the historicity of miracles the most important criterion appears to be “multiple attestation”  of both sources and forms. Every Gospel uses miracles in describing Jesus’ activity.(619 ff.)   Coherence also applies as the miracles cohere with Jesus’ mission to manifest the will of a God who opposes evil(think exorcism).  There is even the reference outside of the Gospels in Josephus “ At this time. . .there appeared Jesus, a wise man. For he was a doer of startling deeds, a teacher of people who receive the truth with pleasure. . .” (Antiquities 18. 3.3, quoted in Meier p.621)

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Pointers to the Death of Jesus in Mark: Mark’s Gospel has been called a passion narrative with an extended introduction. Explain.

 Read through the Gospel looking for pointers.

Chapters 2, 3: hostility stories culminating in 3:6 plot to destroy Jesus

Ch. 8, 9, 10 passion predictions

11:18 plot to kill him after confronting money changers in the Temple

12:12 plot to arrest Jesus after parable of vineyard