A growing consensus has emerged in recent years that the sacred evangelists were both historians and theologians. They produced accurate histories of the life of Christ and at the same time preached its implications for life in the church. Further, each evangelist had a distinctive message, seen in the way he selected and omitted certain scenes and details. It is therefore accurate to speak of a "theology of Mark." His major themes will here be traced and an attempt made to delineate the way in which each is seen throughout his Gospel.
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Mark's favorite designation is "Son of man," a term which undoubtedly was Jesus' own self-designation but which also went beyond to picture the heavenly figure of Dan. 7:13. In Mark it speaks of his humanity (2:10, 27-28); his betrayal, suffering, and death (the passion predictions of 9:12; 14:21, 41); and his exaltation and future reign (13:26). It is obvious that here we have the correction of misunderstandings regarding his purpose and personhood, especially since it occurs primarily in the second half of the Gospel, where Jesus begins to correct the disciples' views. It seems definite that Mark wishes to combine a theologia crucis with a theologia gloria. Therefore the so-called messianic secret centers upon the fact that the cross is the path to glory and that Jesus' live exaltation can be understood only by comprehending the significance of his suffering.
The final aspect of Mark's emphases is Jesus as teacher. In the past this designation was usually attributed only to Matthew, but recently it has been more and more recognized that Mark gives Jesus' teaching office prime place in his work. The one who performs such great and mighty deeds is demonstrated as the one who teaches; in fact, the first is subordinate to the second, for it is in his activity as teacher (4:38; 5:35; 9:17, 38; 10:51; 11:21) that both the disciples and the opponents are confronted with the reality of the Christ event. It is in his teaching that true authority is manifest (1:22), and therefore this may well be the major stress.
At the same time we must acknowledge the stress on the future parousia in Mark. The three passages mentioned above (8:33; 13:26; 14:62) show that the suffering of Christ could be understood properly only in light of his coming glory at both the resurrection/exaltation and parousia. One event that illustrates the connection between the resurrection and the eschaton is the transfiguration (9:2-8); when one realizes that it is surrounded by passages on suffering, the point made here becomes clear. the same is true of the Olivet discourse (ch. 13), which demonstrates once more that suffering and persecution lead to glory. Yet even here we are not free of the strong realized stress, for it is seen in the great accent on watchfulness (13:5, 9, 23, 33, 35, 37) which permeates the chapter. The true disciple will be characterized by an expectant alertness in light of the imminent inbreaking of the final kingdom.
The connection of the miracles with faith and forgiveness leads to the further point: when faith is present, the miracles point to the salvific power of God in Christ. By actualizing the power and authority of God in the situation, they make the reader cognizant of the radical demands of God. It has often been said that Mark has no true soteriology. Yet that is to deny the implication of such key passages as 10:45, which presents Christ as the one who gave his life "as a ransom for many." Mark seeks to drive men to decision, which he accomplishes by setting two scenes in contrast, thereby highlighting the issues and demanding encounter with God (e.g., 3:7-12, where the demons acknowledge him, and 3:20-35, where Jesus is called Beelzebub; or 11:12-21, which shows that the cleansing of the temple prefigured the "curse" of God upon Israel). Mark constantly shows men, common people, leaders, and disciples, in the conflict of decision.
At the beginning of Mark's Gospel, Jesus fulfills his own message of repentance (1:15) by calling the disciples to be "fishers of men" (cf. Matt. 4:18-22 and Luke 5:1-11, where it comes much later). Then after the conflict narratives (2:1-3:6) Jesus cements his "withdrawal" (3:7) by turning to the disciples and commissioning them (3:13-19), in a scene filled with election terminology and centering upon their authority and responsibility. Finally, the first segment of the Gospel concludes with a missions scene in which Jesus "sends" his disciples, again with authority and in complete dependence upon God (6:7-13). From here, however, the relationship seems to deteriorate, and the central section of Mark (6:7-8:30) has two themes, the withdrawal of Jesus from the crowds combined with his time with the twelve, and the failure of the disciples to comprehend his teaching. They are amazingly obtuse with respect to all aspects of his teaching and are both uncomprehending (6:52; 7:18; 8:17-18) and even "hardened" (6:52; 8:17), a startling term in light of its theological connotations and its presence after the two feeding miracles.
However, once more this failure is not the final point, although it is certainly stressed at the very end, especially if Mark ends at 16:8. Yet in the last section of the Gospel before the passion (8:31-10:52), the solution is seen in the presence of Jesus the teacher, who patiently and lovingly instructs them. Note that in 8:31 Jesus "began to teach" them, an act clearly linked to their failure to understand (8:32-33), which is countered by his instruction (8:34-38). This in itself follows the important healing of the blind man (8:22-26), a two-stage miracle which may have been intended to prefigure a two-stage overcoming of the disciples' blindness (cf. 8:17-21) via first Peter's confession (partial sight, as seen in 8:31-33) and then by the transfiguration, which solidified the revelation of God to the disciples. The passion predictions are followed by very serious failures on their part, and at the healing of the demonpossessed child this comes to a crisis when the disciples are unable to perform that which previously had been a significant sign of their authority (cf. 9:18 with 6:13). The solution is seen in awakened faith (9:24) and its response, prayer (9:29). Steps of this growing awakening are seen in the passion narrative, and there the core of the problem becomes even more evident: discipleship is a call to the cross, and it cannot be understood until the cross. The triumphal entry is an incognito message regarding Jesus' true mission, and it is followed by the judgment on the temple (ch. 11). In three major scenes Jesus begins to lift further the veil, and the disciples are called to understanding, the anointing at Bethany (14:3-9), the eucharistic words at the Last Supper (14:22-25), and Gethsemane (14: 32ff.). Finally, at the resurrection failure is still seen (16:8, with most scholars realizing that the women are to be identified with the disciples), but it is obviated by the promise of Jesus' presence (16:7). As the reader identifies first with the problem of discipleship and then with Jesus (the solution), victory becomes an act of faith.
G R Osborne
(Elwell Evangelical Dictionary)
P. Achtemeier, Mark and "'He Taught Them Many Things': Reflections on Marcan Christology," CBQ 42:465-81; G. R. Beasley-Murray, "Eschatology in the Gospel of Mark," SwJT 21:37-53, and "The Parousia in Mark," SwJT 21:565-81; E. Best,"The Miracles in Mark," RE 75:539-54, and Following Jesus: Discipleship in the Gospel of Mark; J. L. Blevins, "The Christology of Mark," RE 75:505-17; W. D. Carroll, "The Jesus of Mark's Gospel," BT 103:2105-12; R. T. France, "Mark and the Teaching of Jesus," in Gospel Perspectives, I, ed. R. T. France and D. Wenham; J. J. Kilgallen, "The Messianic Secret and Mark's Purpose," BTB 7:62-65; R. Martin, Mark: Evangelist and Theologian; W. Marxsen, Mark the Evangelist; R. P. Meye, Jesus and the Twelve; N. P. Petersen, ed., Perspectives on Mark's Gospel; P. S. Pudussery, "The Meaning of Discipleship in the Gospel of Mark," Jeev 10:93-110; Q. Quesnell, The Mind of Mark; D. Rhoads and D. Michie, Mark as Story; J. Rohde, Rediscovering the Teaching of the Evangelists; D. Senior, "The Gospel of Mark," BT 103:2094-2104; R. C. Tannehill, "The Disciples in Mark: The Function of a Narrative Role," JR 57:386-405; T. J. Weeden, Mark, Traditions in Conflict; W. Wrede, The Messianic Secret.
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