Mark

Book Review: Blackwell, Goodrich and Maston, Reading Mark in Context

Blackwell, Ben C., John K. Goodrich and Jason Maston. Reading Mark in Context: Jesus and Second Temple Judaism. Grand Rapids, Mich. Zondervan, 2018. 286 pp. Pb; $24.99. Link to Zondervan

This new volume of essays joins Reading Romans in Context (Zondervan, 2015), also edited by Blackwell, Goodrich and Matson. The book works its way through the Gospel of Mark by comparing a section of the Gospel to a particular text from the literature of the Second Temple Period. The chapters are brief and written by experts in the study of the Gospels. But they are also written to appeal to people outside of the insular world of scholarly academics.

Blackwell, Goodrich and Maston, Reading Mark in ContextOne of the important ramifications of E. P. Sanders’s book Paul and Palestinian Judaism is the importance of Second Temple literature for reading the New Testament in a Jewish context. Sanders challenged scholars to actually read Jewish literature rather than rely on well-worn anachronistic descriptions drawn from secondary literature. Despite the reservations of John Piper and others on the value of using Second Temple literature to illuminate the Bible, most New Testament scholarship post-Sanders recognizes the value of the Second Temple period for setting the context for Jesus, Paul, and other New Testament writers.

Each of the book’s thirty chapters begins by setting the section into the context of Mark’s gospel followed by a brief introduction to the non-canonical book used in the chapter. The author of the chapter then offers a short commentary on the text of Mark using the lens of the Second Temple text selected for that chapter. The chapter concludes with three sections entitled “for further reading.” First, the author offers examples of other Second Temple texts which may shed light on the particular section of Mark examined in the chapter. The second section lists English translations and critical editions for the Second Temple text used in the chapter. Third is a list of secondary literature bearing on the theology of the particular section of Mark.

There is no need to summarize every chapter of this book, two or three examples will be sufficient (see the end of this review for the table of contents). Elizabeth Shively reads Mark 3:7-35 through the lens of the Testament of the Twelve, focusing specifically on the binding of Beliar in the Testament of Zebuon 9:8 and the Testament of Levi in 18:12. This background sheds light on Jesus’s exorcisms and the saying “no one can enter a strong man’s house and plunder his goods, unless he first binds the strong man. Then indeed he may plunder his house” (Mark 3:27). Her secondary literature section has seven items, three on Jesus as an exorcist and two on Jewish eschatology and two on the Testament of the Twelve Patriarchs.

Timothy Gombis discusses the Triumphal Entry (Mark 11:1-11) as a “subversion of triumphalism” by reading the text alongside the “triumphal entry” of Simon in 1 Maccabees 13. Mark presents Jesus as a faithful Davidic ruler while the crowds of disciples want to make him a conquering military hero like Simon (178). Gombis points interested readers to Psalm of Solomon 17 as additional background to the triumphal entry along with relevant parallel material in Second Maccabees and Josephus.

Jonathan Pennington compares the Parables of Enoch (1 Enoch 37-71) and the coming of the Son of Man in Mark 13:1-37. Pennington focuses on two key elements from the Parables of Enoch, its apocalyptic worldview and the use of the phrase “son of man.” This chapter is very good as it is, but also frustrating because there is so much in these thirty-seven verses which need to be set in the context of the Second Temple period. Not only is the biblical section too large for a short chapter, the parables of Enoch is a large unit which is difficult to summarize in a few pages. There is about a page of text from 1 Enoch reproduced in this chapter, I would have liked less fully-quoted passages from 1 Enoch and more commentary on how 1 Enoch and Jesus share a similar “stock apocalyptic imagery” (215).

Conclusion. Reading Mark in Context is not a traditional commentary. The authors of each section focus on a single theological issue from the world of Second Temple Period Judaism. In some cases, the teaching or actions of Jesus are quite similar his Jewish contemporaries, but often Jesus subtly subverts what a Jewish listener might have expected to hear from a Jewish rabbi. For any given section of Mark covered in the book there are many other topics and texts which could have been the subject of the chapter. The book focuses only on Jewish literature for the background to the Mark, it would also be possible to write a similar book focusing on Greco-Roman material which illuminates the text. But to paraphrase the conclusion to the Gospel of John, these texts were chosen so that the reader might understand Jesus in a Second Temple Jewish context.

This book will be an excellent introduction for many readers to the literature of the Second Temple period and the application of that background material to the Gospel of Mark. The authors provide enough additional bibliographical material to assist students in finding in-depth studies of this literature.

 

NB: Thanks to Zondervan for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

Table of Contents:

  1. Rule of the Community and Mark 1:1—13: Preparing the Way in the Wilderness (RIKK WATTS)
  2. The Parables of Enoch and Mark 1:14—2:12: The Authoritative Son of Man (KRISTIAN A. BENDORAITIS)
  3. Josephus and Mark 2:13—3:62 Controversies with the Scribes and Pharisees (MARY MARSHALL)
  4. The Testaments of the Twelve Patriarchs and Mark 3:7—35: Apocalyptic and the Kingdom (ELIZABETH E. SHIVELY)
  5. 4 Ezra and Mark 421—34: Parables on Seeds, Sowing, and Fruit (KLYNE SNODGRASS)
  6. The Testament of Solomon and Mark 521—20: Exorcism and Power over Evil Spirits (MICHAEL F. BIRD)
  7. Mishnah Zabirn and Mark 5:21—6:6a: The Rules on Purity (DAVID E. GARLAND)
  8. Josephus and Mark 6:6b—29: Herod Antipas’s Execution of John the Baptist (MORTEN HORNING JENSEN)
  9. 4QConsolations and Mark 6:30-56: Images of a New Exodus V (HOLLY BEERS)
  10. The Letter of Aristeas and Mark 7:1—23: Developing Ideas of Defilement (SARAH WHITTLE)
  11. Jubilees and Mark 7:24—37: Crossing Ethnic Boundaries (KELLY R. IVERSON)
  12. The Damascus Document and Mark 8:1—26: Blindness and Sight on “the Way” (SUZANNE WATTS HENDERSON)
  13. Sirach and Mark 8:27—9:13: Elijah and the Eschaton (SIGURD GRINDHEIM)
  14. Tobit and Mark 9:14—29: Imperfect Faith (JEANETTE HAGEN PIPER)
  15. Rule of the Community and Mark 9:30—50: Discipleship Reordered (JEFFREY W. AERNIE)
  16. Mishnah Gittin and Mark 10:1——12: Marriage and Divorce (DAVID INSTONE-BREWER)
  17. Eschatological Admonition and Mark 10:13—31: Riches, Poverty, and the Faithful (MARK D. MATHEWS)
  18. Rule of the Congregation and Mark 10:32—52: Glory and Greatness in Eschatological Israel (JOHN K. GOODRICH)
  19. 1 Maccabees and Mark 11:1—11: A Subversive Entry into Jerusalem (TIMOTHY GOMBIS)
  20. Psalms of Solomon and Mark 11:12—25: The Great Priestly Showdown at the Temple (NICOLAS PERRIN)
  21. The Animal Apocalypse and Mark 11:27—12:12: The Rejection of the Prophets and the Destruction of the Temple (DAVID L. TURNER)
  22. Josephus and Mark 12:13—27: The Sadducees, Resurrection, and the Law (JASON MATSON)
  23. Psalms of Solomon and Mark 12:28—44: The Messiah’s Surprising Identity and Role (MARK L. STRAUSS)
  24. The Parables of Enoch and Mark 1321—37: Apocalyptic Eschatology and the Coming Son of Man (JONATHAN PENNINGTOM)
  25. Mishnah Pesahim and Mark 1421—25: The Passover Tradition (AMY PEELER)
  26. The Babylonian Talmud and Mark 14:26—52: Abba, Father! (NIJAY GUPTA)
  27. The Parables of Enoch and Mark 14:53—73: Blasphemy and Exaltation (DARRELL BOCK)
  28. Philo of Alexandria and Mark 15:1—15a: Pontius Pilate, a Spineless Governor? (HELEN BOND)
  29. 11QTemplea and Mark 15:15b—47: Burying the Crucified (CRAIG A. EVANS)
  30. 2 Maccabees and Mark 16:1—8: Resurrection as Hope for the Present (BEN C. BLACKWELL)

Book Review: Robert H. Stein, Jesus, the Temple and the Coming Son of Man

Stein, Robert H. Jesus, the Temple and the Coming Son of Man: A Commentary on Mark 13. Downers Grover, Ill.: InterVarsity, 2014. 155 pp. Pc; $18.00.   Link to IVP

This short book is an extension of Robert Stein’s work on the Gospel of Mark in the Baker Exegetical Commentary series. I have frequently thought a monograph on the Olivet Discourse would make a good contribution to scholarship, Stein provides good introduction to Mark’s version of Jesus’ discourse on his return which attempts to solve many of the interpretive difficulties of Mark 13.

Stein, Jesus and the TempleIn Chapter 1 Stein introduces the reader to the basics of historical Jesus research including a brief history of the field. He provides a summary of the criterion of authenticity, although he the authenticity of the Jesus sayings in Mark 13 is not the main theme of the book. His goal in this book is to understand what the Evangelist Mark meant when he wrote Mark 13, in essence a “traditional, author-based hermeneutic” (p. 38). While the Gospel of Mark is an accurate, reliable account of the life and teaching of Jesus” most likely written by John Mark (p. 39), proving these assumptions are not the goal of the book.

Chapter 2 describes the main problems the interpreter faces when reading Mark chapter 13. For example he compares several suggested outlines for the chapter. He does not assume Mark created stories out of nothing and put them in the mouth of Jesus, nor is he interested in this book in determining Mark’s sources. At best, Mark is a “conservative editor of the Jesus Traditions” (p. 47).

Chapter 3 examines the first four verses of chapter in order to show the whole chapter is concerned with the destruction of the temple. The disciples observe the magnificence of the Temple buildings, leading Jesus to predict the temple will be destroyed. Stein thinks the key to understanding Mark 13 is the two-part question asked by Jesus’ disciples. They first asked when will “these things” be and then they ask “what will be the sign that “all these things” are about to be accomplished?” Jesus gives his answer to the first question as a prediction of the destruction of the temple (“these things”). The second question refers to the future coming of the Son of Man (“all these things”).

Chapter 4 concerns the destruction of the Temple of Jerusalem and the signs of that coming distraction. Stein demonstrates that Mark 13:5-23 is a unit concerned with the immediate future and the destruction of Jerusalem in the disciples’ lifetime. The unit is a chiasm: the appearance of false messiahs function as inclusio (13:5-6 and 21-23). The coming of the Son of Man (13:24-27) is in the next section outside of this clear unit. But from the perspective of Mark and his readers, there are two horizons present. First, Jesus answers the first part of the disciples’ question about the destruction of the Temple and warns them to flee when they see these things happening. The second horizon is Mark’s collection of these predictions in order to teach his readers something about Jesus (p. 100-1).

Chapter 5 is brief but concerns in the future aspect of this chapter the coming of the Son of Man. There is a temporal gap between the destruction of Jerusalem and the coming of the Son of Man “in those days” and “after that tribulation” (p. 105). Stein shows that this description of the coming of the Son of Man is consistent with the Hebrew Bible and do refer to a real, visible return of Jesus (p. 113). Stein is not interested in overly literal interpretations of these events nor interpretations which demythologize them (p.114). Here he seems to be trying to chart a course between popular dispensationalism and some of the equally popular dismissals of any predictions of a future return of Jesus in Mark 13 (N. T. Wright, for example). In many ways his observation of a gap between the fall of Jerusalem and the Coming of the Son of Man resonates with premillennialism, but he stops well short of making this point since his goal is Mark’s purpose (not our interpretation of Mark’s Gospel, a “third horizon”).

Chapter 6 is a short examination of the parable of the fig tree in Mark 13:28-31. Since Stein has already argued there is a difference between “these things” and “all these things,” he has less exegetical problems with “this generation” in Mark 13:29-30 than other expositors do. Finally chapter 7 examines the parable of the watchmen as an exhortation to be alert for the coming of the Son of Man. This parable reflects Mark’s pastoral interest in encouraging his readers to remain awake and look forward to the soon appearance of the Son of Man.

Stein’s final chapter is an interpretive translation of Mark 13. This is really more of an appendix to the book, and in the introduction he recommends some readers may want to start with this chapter before reading his exegetical discussion.

Conclusion. I found this short book to be a good introduction to the problems an exegete faces when attempting to interpret Mark 13. This is not a comprehensive exegetical study; Stein offers a framework for interpretation which, in his view, solves many problems. But many of the exegetical details are left for more technical commentaries. He intends to point the way for further study and reflection on Mark’s goals when he collected and edited the material in Mark 13. A pastor or teacher working through the Gospel of Mark should consider reading the book and wrestling the two horizons Stein suggests.

I would have liked one additional chapter, and I think Stein is well-qualified to write it: How was this material developed by Matthew and Luke? Assuming Markan priority, the other two Synoptic gospels appear to use Mark 13 in different ways. Tracing the trajectory of their interpretations might clarify some of Mark’s goals as well. I would also suggest it is possible Mark 13 is the framework for Revelation 6, although this is less accepted. This shortcoming of the book is not critical; it is simply beyond Stein’s stated purpose.

 

NB: Thanks to InterVarsity Press for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

Published on November 19, 2014 on Reading Acts.

Why Did Judas Betray Jesus?

A few years ago the media went wild over the ‘Gospel of Judas,” a gnostic text which (it was claimed) described Judas as a faith disciple of Jesus, chosen to be the betrayer because he was so faithful. I first encountered this idea through William Klassen’s book Judas: Betrayer or Friend of Jesus? (Minneapolis: Fortress, 1996). Klassen argued that Judas was not the betrayer, but rather the most faithful disciple. Jesus had to be handed over to the authorities, so he entrusted this job to Judas. In order to make this theory work, Klassen has to make the “anti-Judas” statements into “later additions” by the church.  This includes the brief note in Luke that “Satan entered him” and the much later references to Judas as a thief in John’s gospel.  He makes much of the fact that Paul never mentions the betrayal or Judas.

Thirty Peices of SilverKlassen does have a point, the later texts do indeed offer a more pernicious view of Judas.  In John 12:1-8, Judas is described as a thief. He is embezzling from the disciples, and when a woman anoints Jesus’ feet with a precious perfume, he feels that he has been “cheated.” The perfume was not sold, he could have skimmed quite a bit from the sale (in John 13:28-30 Judas is the keeper of the funds for the disciples.) Greed could be a factor in Matthew 26:14-16 as well – Judas asked the priests “What will you give me….?”

Another answer is that the “perfume incident” forced Judas to understand that Jesus was not the Messiah, at least exactly as he understood the Messiah. One option is that Judas was convinced by the anointing that Jesus was not who he claimed, and the Pharisees were right all along. Jesus had to be destroyed as a false teacher. A second option is that Judas was shocked when he finally understood that Jesus was literally going to his death. He may have expected Jesus to go to Jerusalem to overthrow the Romans, but not to die. He may have wanted to ‘force’ Jesus to use his power to destroy the Romans.

At the time of the Last Supper, Judas had already made his choice to betray when Satan entered him (Luke 22:3). Perhaps Satan’s hand in the betrayal was to tempt Judas into making the decision or perhaps to keep Judas from losing his nerve by entering him. This is an extremely unique event:  Satan is never mentioned as “entering” anyone else. Satan has become personally involved because the previous efforts to stop Jesus have failed.

Another angle here is this: What did Satan stand to gain by getting Judas to betray Jesus? Why did Satan want to kill Jesus? He should have been able to understand that it would be Jesus’ death and resurrection that defeated him. Clearly Satan tried to stop him from going to the cross in the temptations, and tried to slow him down or stop him throughout his ministry, so why help him to the cross now? Satan’s role in the killing of Jesus is an indication of the arrogance of the devil. Perhaps he thought that if he could not stop Jesus in the world, that he could stop him in death. Maybe he thought that he could hold Jesus in the grave. Another option, although less likely, is that Satan was playing the role laid out for him, and that he was not truly a free agent in the whole affair.

Thirty pieces of silver was not a great deal of money, he would not have won many friends by betraying his teacher.  I suspect that his motivations were good, he wanted to help Jesus establish himself as the Messiah and to assist him in starting a Kingdom of God in Jerusalem.

But from a purely human perspective, what did Judas hope to gain?

Bibliography: Klassen also wrote the Anchor Bible Dictionary article, “Judas Iscariot”, 3:1091-1096. For a more balanced approach, see D. J. Williams, “Judas Iscariot”, in DJG, 406-408; John P. Meier, A Marginal Jew, 3:208-211.

Classic Commentaries on Mark from Logos Bible Software

Logos Bible Software has a great deal on 24 “classic commentaries” on Mark. The current community price bid is $30 for all 24 volumes, so a lilttle more that a dollar a book.  Logos has produced a good number of these “classic” sets, providing a good value on resources that are not readily available. By getting in on the community price bid, you can get the books for far less than they will cost later.

By classic, they mean old (published between 1860–1954). Some of these are not particularly valuable; I am not sure I would purchase Arthur Ritchie’s Spiritual Studies in St. Mark’s Gospel even at a dollar a volume. (Ritchie was the rector at St. Ignatius’ Church in New York at the end of the 19th century and wrote several multi-volume “spiritual studies” sets.)  There are commentaries from Lyman Abbott and William Kelley; both were of interest when they were published but are quite dated. Some of the commentaries are of historical interest, however. Leicester Ambrose Sawyer’s First Gospel, Being the Gospel according to Mark (1864) is an interesting insight in to the state of Mark and Q studies int he mid-19th century.  Benjamin Bacon’s Is Mark a Roman Gospel? (Harvard University Press, 1919) is well worth a browse as well.

Marie-Joseph Lagrange

Marie-Joseph Lagrange

An added value for some scholars will be several foreign language commentaries. In French, the collection includes Marie-Joseph Lagrange (Évangile selon Saint Marc, 1935). Lagrange was the founder of the École Biblique in Jerusalem as well as the journal Revue Biblique in 1892.

There are three German commentaries as well. Reading these in the Logos format will be much easier since older German books were printed in the older letters (Fraktur). There are three German commentaries in the collection, including Julius Wellhausen’s Das Evangelium Marci übersetzt und erklärt,originally published in 1903. While Wellhausen is better known for his OT studies, this commentary on Mark is a significant contribution since he argues the priority of Mark against the hypothetical “Q” document. Another name associated with OT studies is included August Klostermann (Das Markusevangelium nach seinem Quellenwerthe für die evangelische Geschichte, 1867). Finally, the collection has a commentary by Bernard Weiss (Die Geschichtlichkeit des Markusevangelium, 1905).

Is the set worth $30? I think that it is, since I might have paid that for Lagrange and Wellhausen alone if I ran across them in a used book store. Head over to Logos, browse the list and decide for yourself.

Free Larry Hurtado Commentary for Logos Bible Software

Hurtado, MarkLogos Bible Software is giving away a copy of Larry Hurtado’s commentary on Mark in Understanding the Bible series from Baker.  This series used to be published by Hendricksen as The New International Biblical Commentary Series.  When it moved to Baker Academic there was a name change and redesigned covers, but I believe the content is the same.  The series is a good “pastor’s commentary,” light comments on the English and Greek text. It is a very useful commentary for anyone who wants more depth than the average study Bible.  Visit the Logos Blog and get the code for the free book.

On the same page Logos offers a $20 gift code if you fill out a survey and fill out a FaithLife Study Bible Profile. The survey is long, but you can start and re-start it if you need to. (I tried to finish it today, but it stops after several questions; perhaps they will fix that soon!)

There are a number of discount codes from Logos the Blog as well, including D. A. Carson’s Pillar Commentary on Matthew (40% off).