Prompt: Based on this week's materials, discuss the most
important theological message in the Gospel of Mark, in 2-3 pages.
There are many theological messages within the Gospel of
Mark, among them, the idea that Jesus is a different kind of Messiah, and a
call to the readers of Mark to take up discipleship for themselves. Within
this, there is a deeper theological thread which is still keenly applicable
today. Jesus the Messiah offers salvation to all people- not just the
Israelites- and, therefore, everyone is capable of taking up the path of
discipleship. Mark tears down the barriers between those who are
‘in’ and those who are ‘out’ when it comes to the Kingdom of God. Today, this
presents both the same hopeful message to those who are currently ‘outside’ but
looking for God, and also serves as a reminder to the modern Christian about
their own behavior and ministerial obligations.
As noted in the textbook, Jesus presents himself as a
different kind of Messiah than the one expected by his followers (Kugler and
Hartin, 370.) Jesus is a metaphysical savior who offers eternal life,
not a socio-political figure to challenge earthly oppression. It is
not surprising that the contemporaries of Jesus expected a Judge[1] considering the rich cultural and
religious tradition up that point. Throughout the history of the Israelites,
when they were oppressed by outside political forces, they believed God sent
them a deliverer who called for them to return to the true worship of God and,
in return for their renewed faithfulness, their oppressors were
destroyed. Viewing the occupation of Rome as an oppression, and
given Jesus’ message of repentance and a return to God, it is perhaps expected
that his follows initially expected Jesus to deliver them from Roman
occupation.[2] Mark takes great trouble to
explain to his readers about this misconception, and instill in his readers the
understanding that Jesus’ task is much deeper than mere liberation.
In teaching his disciples about his different concept of
Messiah, Jesus instills the reader with an understanding that this Messiah
saves everyone who believes, regardless of their origin. This is
demonstrated through the miracle stories, where Jesus heals ‘outsiders’
numerous times: the unclean, such as the leper (1:40-41), the man with the
weathered hand (3:3-5), or the hemorrhaging woman (5:25-34) or foreigners, such
as Legion (5:1-20) and the Syro-Phoenician woman’s daughter (4:27-30.) Indeed,
in the story of the Syro-Phoenician woman, Mark voices the question and answer
about who can seek salvation. Jesus, in the metaphorical role of God, asks the
woman whether or not he should care first for His chosen people, symbolized by
feeding children bread. The woman replies that even dogs (symbolic of the
outsiders) eat the crumbs left by children, and so Jesus heals the woman’s
daughter and praises her faith. This story is not about Jesus being corrected
or even about the woman’s faith being tested, but rather a parable by Mark
showing that Jesus’ salvation is for all believers, and his capacity of
salvation is limitless- that even the leftover ‘crumbs’ of his ministry are
enough. Jesus also creates the miracles of the loaves and fishes for
the Israelites (6:41-44) and for outsiders (8:6-9) alike, showing that both are
valued. (Horsley, 1806.)
Mark also depicts a ‘Messiah for all peoples’ in Jesus
actions and teachings. Jesus ‘breaks’ the Sabbath both to harvest wheat for his
hungry followers (2:23-26) and to heal the sick (3:1-5) demonstrating that the
Sabbath designation (a Jewish tradition and custom) is not subject to God’s
Kingdom. Just as Jesus physically healed outsiders, he forgives the
sins of many- another task said to be impossible for a human by Jewish
tradition. He challenges the Jewish law of divorce as traditionally ascribed to
Moses, and reminds people to follow God’s laws rather than the laws of humans
(10:2-9.) Indeed, he even obviously announces his Messiaship is for
everyone when he tells a strange man that the path to Salvation is simple: one
must not just follow the commandments, he must also give up all he owns to
follow Jesus and find eternal life. (10: 19-21.) Jesus says,
“Whoever does this will of God is my brother and sister and mother” (3:35) and
that “(i)f any want to become my followers, let them deny themselves and take
up their cross and follow me” (8:34.) Later, John speaks to Jesus about
attempting to stop an outsider from casting out demons, and Jesus delivers a
famous sermon, “(w)hoever is not against us is for us.” (Mark 9:41.) In
illustrating that the Kingdom of God is above the laws of humans, and that
while Jewish faith traditions are important they alone are not the means to
salvation, Jesus opens the door for ‘outsiders’ to follow him.
This transitions into the call to discipleship present
throughout Marks’ Gospel. Throughout the Gospel, Mark illustrates
the necessary requirements of discipleship: service and suffering in order to
follow Jesus. This invitation is not just for a Jewish reader, however. Mark’s
audience was Gentile Christians (Kulger-Hartin, 375) who, throughout the
Gospel, were offered opportunities to see themselves as followers of Jesus.
Mark also paints the transition of discipleship in a way that invites
‘outsiders’ into the mission.
Jesus begins with no disciples, and so goes among the people
and invites people to follow him. (1:16-20) Then, from his numerous followers,
he ascends a mountain, and designates twelve to help him. (3:15-19.)[3] These twelve follow
Jesus until he is arrested and crucified. Discipleship then passes to the
women, who watch with Jesus while he dies and who serve Jesus in his death.
(Kugler and Hartin, 373.) When the women flee the empty tomb in terror, the
reader is left with a clear invitation to step into the role of
disciple. There are parallels to the evolution of the
Israelite traditions. God also sought out believers and called
people to follow, and from the many followers created twelve tribes of Israel.
Jesus begins with the Jewish people in his call of discipleship. Ultimately,
the discipleship passes to women, who in the Israelite culture are less
important than men in many ways, and particularly in a religious sense.
Symbolically, the enduring faithfulness of the women, when the men have fled in
fear, is an acknowledgement that others besides the preferred chosen people may
follow Jesus. When the women also flee, the reader sees a clear invitation and
opportunity: throughout the Gospel, Jesus emphasizes that anyone can take up
the cross to follow him. Here, then, is the chance for the Gentile: The Gospel
concludes the tomb empty and deserted. Who is left to follow Christ if not the
reader, who from the beginning is known as an ‘outsider’?
This theological message- that salvation comes to all who
follow Jesus, not just the chosen people of God- applies in contemporary
settings. The world is full of people who are outsiders. The
Gospel’s call to outsiders is a reminder to contemporary Christians not to
forget that the Word is for everyone- not just those who already understand and
believe. A Christian is called by Jesus to follow him and live as an
example to others- in the service of others. Christians have an obligation to
minister to everyone, not just those who believe or who are potentially
convertible. Charities, then, should not draw distinctions between the
‘insiders’ and ‘outsiders’ nor make conversion a condition of the
charity. Expressions of human dignity, of love, of compassion, and
companionship, are due to all peoples- even those that are disconcerting or
uncomfortable. The Gospel reminds Christians that they were once
outsiders, too, and Jesus still embraced them. The Gospel offers
hope to those who seek it- inviting everyone to consider what it is to follow
Jesus.
Works Cited:
Horsley, Richard A. “Mark.” Pages 1791-1825 in The New
Oxford Annotated Bible: New Revised Standard Version: With the Apocrypha: An
Ecumenical Study Bible. Edited by Michael D. Coogan et al. New York: Oxford
University Press, 2010.
Kugler, Robert A., and P. J. Hartin. An Introduction to the
Bible. Grand Rapids, MI: Wm. B. Eerdmans Publishing, 2009.
[1] Judge here is used in the context of
the Hebrew Bible, as in a liberator or source of deliverance.
[2] Horsley explains that the number of
baskets leftover identify the content of the crowd: twelve for the Israelites,
and seven for the outsiders, 1806.
[3] Horsley writes that this scene is
symbolic of a renewed Israel and that the twelve are symbolic of this renewal,
1797.
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