Essay on "Exegetical Study Mark 1 40 2 12 Contrast With the Story in Matthew and Luke"

Essay 7 pages (2154 words) Sources: 1+

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Exegesis

Gospel of Mark: Background

The Gospel of Mark is an "anonymous" text named only "in order to distinguish it from the other gospels," ("The Gospel of Mark" n.d.). However, Mark's identity is believed to be linked to Peter. Textual and historical evidence may suggest that Mark was a "disciple and interpreter" for Peter, and that the Gospel of Mark is in fact the teachings of Peter written by Mark (Kirby 2006 "The Gospel of Mark"). Indeed, sources from the first century testify that Mark was a follower of Peter and that he had "written what Peter had preached," (MacRory 1910). According to Irenaeus, "Mark, the disciple and interpreter of Peter, himself also handed down to us in writing what was preached by Peter," (in Against Heresies III.1 and III.10.6, cited by MacRory 1910). Regardless of its somewhat nebulous authorship, the Gospel according to Mark would become the root text that influenced both Matthew and Luke, who, according to Donahue & Harrington (2002), "revised and expanded" Mark's story (p. 1).

Kirby (2006 "The Gospel of Mark") also points out that the author of the Gospel of Mark appears to have been "suffering through tribulations and his traditions betray resentment of Roman power, he wants to distance himself from the Jews who are at the cause of the revolt. At the same time he wants to present Christianity as something that is politically innocuous to the Roman authorities."

Donahue & Harrington (2002) agree that Mark was indeed writing in response to "a Christian community that was suffering persecution (most likely at Rome around 70 C.E.) in the hope that his text (his story of Jesus) would become their 'text' too," (p. 1). The appeal to appease the Roman authorities is underscored by a distinct anti-Semitic sentiment in the Gospel of Mark, as the author exhibits "a tendency to exonerate Pilate and blame the Jews," (Kirby 2006, "The Gospel of Mark"). Because of internal textual references to the first Jewish Revolt and the destruction of the Temple around 70 C.E., "the most plausible dating for the Gospel of Mark within the broader timeframe indicated of 65 to 80 CE," (Kirby 2006).

Moreover, "it is certain that the Gospel was written at Rome," (MacRory 1910). Peter had been speaking publicly in Rome, and Mark interpreted and penned the text. The Gospel of Mark is considered as the "second gospel" which has been traditionally endowed with "Apostolic authority, because substantially at least it had come from St. Peter," (MacRory 1910).

Gospel of Matthew: Background

The Gospel of Matthew is almost universally and incontrovertibly believed to be "dependent upon the Gospel of Mark," (Kirby 2006 "Gospel of Matthew"). The Gospel of Matthew shares structural features in common with the Gospel of Mark (Harrington 1991). Matthew was most likely not a first-hand witness to Christ, and the author relied on Mark's word for formulate his vision of the life of Christ. However, Matthew may have been from Antioch (Kirby 2006, "Gospel of Matthew"). The only existing text of the Gospel of Matthew was written in Greek and intended for what Harrington (1991) calls a "Jewish Christian" audience. Although no Hebrew copy exists, some sources claim that Matthew originally wrote the text in Hebrew and later translated it (Jacquier 1911).

Jewish "rhetoric" and Jewish "themes" are used throughout the text to persuade readers (Harrington 1991). Like the Gospel of Mark, the Gospel of Matthew reveals budding anti-Semitism due to the increasing tensions between Jewish sympathizers with early Christianity and traditional Jews around the time of the Zealots and the revolt leading up to the destruction of the first temple in 70 C.E. Yet Harrington (1991) finds that Matthew enhanced Mark's existing Gospel so that it would root Jesus and the teachings of Jesus more solidly in the Old Testament. Therefore, both the Gospel of Matthew and the Gospel of Mark can be viewed as evangelical attempts to convert the Roman and the Roman-Jewish community. The Gospel of Matthew is dated to around 100 C.E. (Harrington 1991).

The Gospel of Luke: Background

The Gospel of Luke seems to share more in common with Pauline texts, especially Acts, than it does with the Gospels of Mark and Matthew (Kirby 2006 "Gospel of Luke"). Luke writes with keen admiration of Paul (Johnson 1991). Yet Luke did have access to, and was influenced by, Mark's Gospel and undertook a retelling of the story of Jesus (Kirby 2006 "Gospel of Luke"). The Gospel of Luke is noted for its "stylistic fluency...rhetorical conventions" and "dense scriptural allusions," (Johnson 1991). More than either Mark or Matthew, Luke seems to have become aware of Christianity as a budding religious power and uses the text to synthesize the story of Jesus with the story of the beginning of the Church (Johnson 1991).

Like Matthew, Luke most likely hailed from Antioch but unlike Mark or Matthew, Luke was not a Jew but a Greek by birth (Aherne 1910). Luke was uncircumcised, but he did have extensive knowledge of Jewish teachings that he gained from his proximity to Paul (Aherne 1910). What makes the Gospel of Luke even more outstanding it that it appears to have been written for a Christian Gentile audience, one that had already accepted Christ. As Johnson (1991), the Gospel of Luke was "written to confirm teachings already held," (p. 3). The Gospel of Luke is not written with an evangelical tone. Also unlike Matthew and especially Mark, Luke was also not writing in response to social upheaval such as the destruction of the Temple and the Jewish Revolt or unrest in Rome.

The Gospel of Luke is outstanding for its deft narration and storytelling. Any political message that may have been naturally infused into the Gospels of Mark and Matthew has been transmuted. The Gospel of Luke represents Christianity coming into its own as a self-confident, self-contained religion. Stories about Jesus are in the Gospel of Luke becoming akin to cultural folklore (Johnson 1991).

Mark 1:40-2:12

In Mark 1:40-2:12, the author relays two key events in the ministry of Christ: the healing of a man with leprosy and the forgiveness and healing of a paralyzed man. A man with leprosy approaches Jesus and begs Him on his knees,. The man says to Jesus, "If you are willing, you can make me clean," (Mark 1:40). The statement seems rather presumptuous, and indeed Jesus seems perturbed that his reputation has flowered so widely that strangers approach him for favors. Of course, Jesus does heal him but when he does heal the man he does so "indignantly" (Mark 1:41). Jesus instructs the now healed man, "See that you don't tell this to anyone. But go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them," (Mark 1:44). The man does not listen; he boasts of Jesus's miraculous healing powers and thereby forces Jesus into hiding.

The story told from Mark's perspective reflects the conditions under which the author wrote. For one, the author is sure to mention how Jesus was operating in an atmosphere of tension. Jesus tells the man he healed to visit the Jewish high priests and "offer the sacrifices that Moses commanded for your cleansing, as a testimony to them," (Mark 1:44). The tone in which he tells this suggests that Jesus was concerned about the wrath of the Jewish authorities. He is essentially asking the man to pay lip service to the Jewish religious authorities to make them think that it was the law of Moses, and not the law of Christ, that caused the healing. Then, Jesus has to go into hiding. This similarly suggests that the Jewish authorities had been persecuting Christ and yet His power was too great to keep under wraps.

In Mark 2, Jesus's popularity had spread even farther: "They gathered in such large numbers that there was no room left, not even outside the door," (Mark 2:2). A paralyzed man was brought to Jesus for healing. Jesus certainly heals the man but more importantly he absolves him of sin: "Son, your sins are forgiven," (Mark 2:5). Some of the Jews in the crowd are shocked to hear such "blasphemy" and cry out, "Why does this fellow talk like that? He's blaspheming! Who can forgive sins but God alone?" (Mark 2:7).

Jesus reminds the shocked crowd that if they need proof that He is indeed endowed with spiritual power that they will witness it in the paralyzed man's healing. The man gets up and walks, and the crowd becomes willing to sacrifice their religious beliefs to follow Christ.

Matthew 8

The story of Jesus healing the leper appears in the Gospel of Matthew. Told in nearly the same tone as Mark, Jesus blesses and heals the man and then tells him, "But go, show yourself to the priest and offer the gift Moses commanded, as a testimony to them," (Matthew 8:4). Although a more terse version of the story, the underlying message is the same. Jesus wanted… READ MORE

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