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Mark 4.11-12, the 'parable theory' passage, has probably been commented upon more often than any other section of Mark's Gospel. The saying has usually been interpreted as an authentic utterance of Jesus, which was subsequently misunderstood and misinterpreted by early Christians - including the evangelist Mark. The precise meaning of the mystery logion in the ministry of Jesus is notoriously elusive, since we have no information about the context in which it was spoken, or about the audience to which it was addressed. Much more, however, can be known about the interpretative context of the logion in Mark, since it is surrounded by passages that seem to echo the mystery saying. This study examines the complex web of literary relationships between Mark 4.11-12 and the Gospel as a whole. Dr Beavis's fresh interpretation is unusual in that she undertakes to interpret the Gospel of Mark, as far as possible, from the point of view of its 'historical' readers/audience. Chapters 1 and 2 of the book attempt to describe the 'community' for which the Gospel was written, and in the rest of the book, this socio-cultural setting is used to investigate the meaning of the mystery saying for the original readers/hearers of Mark.
The earliest of the four Gospels, the book portrays Jesus as an enigmatic figure, struggling with enemies, his inner and external demons, and with his devoted but disconcerted disciples. Unlike other gospels, his parables are obscure, to be explained secretly to his followers. With an introduction by Nick Cave
"[This] is a timely topic, one that has not yet been dealt with. Miller writes clearly and competently. The first chapter sets out her method, which draws from both literary critical and feminist work. She then treats the women of Mark's Gospel in sequence. Her work will provide a helpful supplement to the standard commentaries. It will also be useful in women's studies classes, and provides a nice example of a balanced feminist interpretation of the Gospels." —Dr. Alan Culpepper, Mercer University, Atlanta. Miller examines the accounts of women in Mark's gospel and interprets them in relation to Mark's definition of discipleship and his understanding of new creation.
This monumental work presents a careful, well-argued alternative reading of the Greek text of Mark-a reading that pays special attention to such literary devices as word order, chiasm, inclusio, asyndeton, and the historical present tense. Driving the commentary is Gundry's provocative, seldom-defended thesis that Mark's Gospel constitutes a straightforward apology for the shameful manner of Jesus' death; as such Mark is essentially an evangelistic tract rather than an obliquely written handbook of Christian discipleship and church life. "Sure to become recognized as the heavyweight English commentary on the Gospel of Mark.... This massive commentary, rich with exegetical detail and critical assessment of the secondary literature, makes an important contribution not only to Markan research but also to the study of the historical Jesus." - Christian Scholars Review
Dr. Mwaniki Karura provides fresh insight into the Gospel of Mark, its audience, and its purpose in this in-depth study of the Markan text and its oral context. Through careful analysis of the rhetorical layers in Mark, Karura establishes the use of Old Testament quotations, miracle stories, and the passion narratives as tools to galvanize its readers’ response to the oral gospel they had already received. Dr. Karura demonstrates how Mark’s gospel exists as both a challenge and an encouragement, utilizing parables such as the sower and that of the wicked tenants, to reflect its readers’ own hearts. In condemning its audience’s lukewarm response to the gospel they had heard preached, it simultaneously seeks to inspire obedience, faith, and whole-hearted passion for that same gospel. This is an excellent resource for scholars and preachers alike, as they seek to further understand the Markan text, its first-century audience, and the context of the early church.
Having established the context of mockery and shame in Ancient Mediterranean cultures, Dietmar Neufeld shows how Mark presented Jesus as a person with a sense of honour and with a sense of shame, willing to accept the danger of being visible and the mockery it attracted. Neufeld also considers the social functions of ridicule/mockery more broadly as strategies of social sanction, leading to a better understanding of how social, religious, and political practices and discourse variously succeeded or failed in Mark. Finally, Neufeld investigates the author of Mark's preoccupation with 'secrecy', showing that his disposition to secrecy in his narrative heightened when the dangers of scorn and ridicule from crowds or persons became pressing concerns. In a fiercely competitive literary environment where mocking and being mocked were ever present dangers, Mark, in his pursuit of authority gains it by establishing a reputation of possessing authentic, secret knowledge. In short, the so-called secrecy motif is shown to be deployed for specific, strategic reasons that differ from those that have been traditionally advanced.
In Mark's Gospel, the Shema language of Deut 6.4 is not merely reiterated in a traditional sense but reinterpreted in a striking way that links Jesus directly and inseparably with Israel's unique God. Such an innovative rereading of the Shema must be understood in light of (a) various elements involved in and surrounding each of the three monotheistic references (Mark 2.7; 10.18; 12.29) relating to their respective literary contexts, and (b) Mark's nuanced, complex, and even paradoxical portrait of Jesus' relationship to God throughout his gospel. John J.R. Lee shows that Mark's use of the one-God language implies that his Jesus is not merely one who, as a Shema-observant Jew, speaks on behalf of God but also one whose status and significance fundamentally correspond to those of Israel's unique deity.
In the Gospel of Mark, Jesus' arrest, trial and execution ends with the Roman centurion who oversees the death process proclaiming Jesus as God's son. Gamel explores two key questions in relation to this moment: what does the centurion mean when he says that Jesus is God's son, and why does he say it? The confession is not made on the basis of any signs nor from any indication that he perceives Jesus' death as honourable or exemplary. This apparent lack of motivation itself highlights a key Markan theme: that this insight is revealed by an apocalyptic act of God, signalled by the tearing of the temple veil. Thus the confession, which we can understand to be made sincerely and knowledgeably, is the result of an act of God's revelation alone. Gamel explores the theory of Mark depicting a story in which all human characters exhibit varying levels of blindness to the spiritual realities that govern their lives. By making a thorough examination of Mark's Gospel – while placing primary focus on the centurion, the study is unlimited and presents a serious examination of the whole Gospel – Gamel concludes his argument with the point that, at the foot of the cross, this blindness is decisively confronted by God's apocalyptic act. The offer of sight to the centurion demonstrates the reconciliation of God and humanity which are otherwise in Mark's Gospel repeatedly presented as antagonistic spheres. Finally, the fact that revelation is offered to a Gentile highlights the inclusion of the nations into the promises of Israel.
Ira Brent Driggers examines the character of God as portrayed in the Gospel of Mark, paying particular attention to the way God factors into the unfolding conflict between Jesus and his disciples. Arguing that Mark depicts God as acting in two logically opposite ways, both independently of Jesus (as a distinct character) and through Jesus (possessing him from his baptism), he adds a level of complexity to Mark's portrayal of Jesus and sheds new light on the most enigmatic feature of Mark's narrative: the consistent and troubling misunderstanding of the disciples.
The Gospel of Mark portrays Jesus making impossible demands on his disciples. They must follow him even if it costs them their lives. And, unsurprisingly, this proves to be impossible for them to do. They fail drastically in Mark's narrative and run from the scene as Jesus is arrested. Peter had been determined to stay by him unto death, but even he was not able to admit to knowing Jesus at that crucial moment. The strange thing is that Jesus made it clear that it is impossible to enter the Kingdom of God without this sort of radical discipleship. In this narrative study of salvation in the Gospel of Mark, this conundrum is studied closely with surprising results. An investigation of various socio-historical aspects of Mark's background elucidate the connection that Mark makes between the death of Jesus and the following of the disciples. And a study of Mark's narrative as a whole shows that Mark provides hope for those without courage to follow. If they continue to look and listen carefully, the mystery will be unveiled to them.