The final large block of Mark, 14:1-16:8, itself falls easily into four discrete units of narrative:
                    14:1-25 -- Plot & Meal
                    14:26-72 -- Garden, Arrest & Jewish Trial
                    15:1-39 -- Roman Trial, Condemnation & Crucifixion
                    15:40-16:8 -- Women, Burial & Narrative Finale (+ endings).
These units are variously noted by temporal (14:1; 15:1) or local (14:26; 15:40) markers to underscore progress in the narrative as Jesus' story moves toward the climax and finale.  The narrative is surprisingly tightly knit, considering that the entire drama has been leading to these ominous events of the Jerusalem finale.  This sense of rapidity is real, especially if one notes the repeated interruptions of a secondary, dramatic character, e.g., the anointing, the reproaches to the disciples concerning betrayal and denial, as well as the mocking scenes by soldiers and passers-by, and  even the meal and garden scenes.  Clearly these seemingly incidental scenes play an important part in Mark's telling of the story.  On the one hand, one notices a rapid series of scheming, plotting, trial, condemnation, and execution episodes that bring the story to its macabre climax and odd encounter at the empty tomb, an event seemingly that is the narrative aim and resolution of Mark the story teller.  On the other hand, not only does Mark add pathos, drama, and a lighter touch by inserting so many seemingly less focused passages, but the evangelist thereby stresses a score of redactional interests.  Seemingly, the first episodes, those that relate to the traditional story of Jesus' passion and resurrection, Mark drew from a well-accepted community story about Jesus' death in Jerusalem; the second are apparently more personal and individual reminiscences about the disciples (particularly about Peter), the women in Jesus' life, and Jesus' agonizing passion and death.  One feature that will emerge from our analysis is Mark's redactional technique of alternating new material with the traditional story of Jesus' passion.

            1) The Plot & Meal (14:1-25).  As noted in class it is clear here that Mark succeeds in alternating plot and betrayal material (14:1-2- 10-11, & 17-21) with less focused and disparate episodes (14:3-9, 12-16, 22-25).  Feminists would hardly consider the anointing of Jesus by a woman as unimportant or secondary and most christian readers would protest at considering the two meal (eucharistic) pericopes (preparation and meal) as incidental to the Markan story.  These are nonetheless episodes that seemingly and intentionally slow the pace of the plot; they also present Mark with added, even dramatic, opportunities to indulge in redactional activity.  The reader is to seek, especially in these passages, clues to Markan purpose and interests.

            Plot and Betrayal (14:1-2, 10-11, & 17-21).  The three blocks here noted are not surprisingly brief, whether the plot or the betrayal agreement--only the discussion of the betrayal with the twelve is somewhat longer.  While these episodes serve to introduce the important (but surprisingly not greatly developed--vv. 1-2) theme of the Passover or the mention of Judas' role therein, it is the betrayal discussion of vv. 17-21 which receives the greater attention.  Not only does the latter take up again the refrain "one of the twelve" (see vv. 10, 20) but it underscores the treachery of betrayal and its pathos; it is one who eats at the same table, a disciple (see influence of Ps 41:9).  It is probably a Markan touch to insist that such treachery is the event that leads to the Son of Man's death--again it is the apocalyptic title that is used for Jesus.  Note too that the betrayal is severely judged (v. 21b).

            The Anointing and the Meal (or Last Supper--14:3-9, 12-16 & 22-25).  These two events (plus preparation for the second) slow down the pace of the narrative and allow Mark to focus on various issues or themes of concern to the community.  The anointing takes place outside of Jerusalem, provides pathos and allows for the evangelist to underscore the role of an ideal woman follower who not only prepares his body for his burial but who will be or should be remembered during the world mission (see vv. 8-9).  Thus an anointing passage, originally a pericope emphasizing Jesus' messiahship becomes an occasion for Mark to focus on Jesus' death, on ideal discipleship, and on the perennial importance of the world mission. 

            A short note about vv. 5 & 7 is needed here, namely, about the needs of the poor versus Jesus' presence or needs.  Harrington (NJBC, 625) says it well:
                        The focus is the presence of Jesus, not the assertion that poverty
                        is a permanent social problem.  The woman's anointing of Jesus'
                        head has marked him as the Messiah; she alone in contrast to the
                        chief priest and scribes and even Judas has correctly perceived
                        his identity and the special significance that his physical presence
                        had.  It is a christological saying like the bridegroom saying in Mark
                        2:19, not a social commentary.

            Much could be said about the meal and its preparation (14:12-16 & 22-25).  The preparation smacks of folklore whereby an animal or human shows the stranger the way (see earlier the getting of the colt for Jesus in 11:22-6).  The meal itself would merit a great deal of commentary for many reasons: eucharistic interest (as a cult legend), textual and thematic relation to the twofold feeding pericopes, Passover nuances, and relation of Markan passage to vorlage of Lukan eucharistic version (22:7-13).  Important for our pursuit of the Markan purpose is the emphases on the being "poured out for many" (see 10:45) and on the messianic banquet, namely, not "drinking it new [until] the kingdom of God."  Mark is not adverse to emphasizing eschatological themes though there is always the danger of underscoring more apocalyptic nuances than might be wise, in view of the community's tendencies.

            2) The Garden, Arrest & Jewish Trial (14:26-72).  Once again there is a concerted effort to alternate episodes, whether denial/betrayal/abandonment incidents with other more heavily-redacted pericopes of agony/prayer or trial/confession.  It is more difficult at this point to isolate source(s) from Markan redaction or expansion, though each episode bears clear evidence of Markan activity and interest.

            Foretelling of Denial (14:26-31), Betrayal (vv. 43f), and Threefold Denial (vv. 53 & 66-72).  We have here what was probably a continuous story or a longer piece of tradition, from the announcing of the disciples' fall and Peter's threefold denial (vv. 27-31), to the actual betrayal by the last of the disciples--Judas (43-52), finally, to the denial of Jesus by the first of the twelve--Peter (54, 66-72).  These episodes or overall block probably did not form part of the original passion story but come from different tradition about the disciples.  Clearly the foretelling of the denial and the actual threefold denial seemingly go together.  The betrayal of Judas could very easily have been associated with the original passion story, though the reader already knows, from earlier, that Judas agreed to a plot to hand Jesus over.  Thus, the present text (14:43-52) probably comes from the same or similar tradition to that of Peter's denial and is here inserted, among other reasons, for the advancement of the plot.

            Each of the three pericopes underscores pathos, increasingly so--from the first (the sheep, the crow, denial, all said the same--vv. 26-31), increasingly to the second (interruption of Jesus' speech, Judas as one of the twelve, swords and clubs [vv. 43 & 48], the kiss as a sign of discipleship or betrayal, seizure and guarding, a violent gesture of opposition [as flashback to first prediction and Peter's protest], all forsook him and fled, and the naked young man--vv. 43-52), and dramatically and climactically to the heightened pathos of the threefold recital of Peter's denial, told by a maid and bystanders in the courtyard even of the high priest [vv. 54 & 66] near a warm fire, with increasing denials by the first of the twelve who, in self-defense, does not know or wish to know the Nazarene or Galilean, only to remember and to weep--vv. 54, 66-72).  Each also contributes to the reader's knowledge of Markan interests and themes.

            In vv. 26-31 one encounters the description of the fallen-away disciples as "sheep without a shepherd" (v. 27).  Is this kingly imagery or is it preferably missionary imagery as in 6:34?  Even more important is the statement (repeated in 16:7) by Jesus in v. 28: "after I am raised up, I will go before you to Galilee."  Such a double command takes the pressure away from the non-communication of the heavenly command by the women in 16:8.  The non-compliance is more of a reproach to the reader or community than a statement of a failed Gospel--more on this later.

            In vv. 43-52 one encounters much emphasis on the disciples and Mark's negative treatment of them:  Judas and his treachery is ascribed to "one of the twelve"; his sign for and action of betrayal is a travesty of the very concept of discipleship, even his address of Jesus as "Master" (rabbi--45); the activity of the disciples is portrayed as one who fought with the sword (47) and as all who "forsook him and fled" (50).  The incident of the naked young man is probably correctly portrayed symbolically as referring to the disciples' desertion and shame (vv. 51-52).

            Lastly in vv. 54 and 66-72 the negative portrayal of the disciples reaches its nadir in the abominable description of the head disciple, Peter's cowardice, fall, and shame--some would call this repentance.

            The Garden and Council Scenes (14:32-42 & 53, 55-65).  Scholars usually view the first as an independent, legendary story which Mark adds to the story line and edits certainly by adding vv. 41b-42 and introducing Jesus' favorite three disciples in vv. 32-33 (perhaps even v. 38 would owe to Mark's hand).  Regardless, the focus on the suffering Son of Man in v. 41 further underscores Mark's paradoxical address to the apocalyptic community by employing this title to stress Jesus' unpleasant destiny rather than his future, eschatological or warrior role.  Also Mark's reason for adding the Gethsemane episode here in the climactic part of the plot is probably the beautiful passage of v. 36: "Abba, Father...not what I will, but what thou wilt," a statement, which explains or illustrates clearly why the heavenly voice calls Jesus the one "with whom I am well pleased" (1:11).  Lastly, the theme of Jesus' prayer to the Father is here underscored and situated at another (or the) key point in the Son's life.

            The council scene should no doubt be seen as secondary adding to the passion narrative, for it is here inserted to explain or provide the content of the Jewish consultation mentioned soon after, in 15:1.  Such a summary also provides a clue to the nature of earlier community tradition, whereby various oral renditions of Jesus' story provided many opportunities, such as 15:1, for story tellers to amplify or shorten the story as the occasion might call forth.  The passage itself shows many signs of its evolution, particularly its double, false accusations, its belaboring of the falseness of the accusations against Jesus, the focus on messianic claims, etc.  Regardless, the second set of accusations provides Mark with the occasion for a full confession by Jesus of who he is.  In reply to the high priest's question about whether he is or claims to be both "the Christ [or Messiah] and the Son of the Blessed One" (14:61), Jesus unequivocally answers that he is; that is, that he is what the heavenly voice says he is (1:11; 9:7) and surely in agreeing that he is also "Messiah" or "Christ," he agrees with Peter's confess (8:29), if one accepts also the remainder of his response that he is also the one (the Son of Man) who will come at the endtime "with the clouds of heaven" (14:62).  Thus the Jewish trial scene was probably composed and/or added for Mark's christological purpose--to have Jesus confess clearly who he is.  The scene of course ends with another well-known, short doublet, a mockery scene (v. 65), which will be expanded at great length later in 15:16-20.

            3) The Roman Trial, Condemnation & Crucifixion (15:1-39).  It is probable that all four episodes or their main contents derive from the original or pre-Markan passion story, since they all relate to the trial/death plot.  This would include the legal appearance before Pilate (15:1-5 and 6-15), involving both the trial and condemnation scene, perhaps the mockery scene (vv. 16-20), though it may be an expansion of an earlier statement at 15:15 (although see 14:65) and even part of the Markan redaction which also involves 15:2 about Jesus' kingship.  It would also involve to varying degrees the episodes (beyond the mockery) leading to Jesus' death: the way of the cross, the actual crucifixion and mocking by passersby (21-24 & 25-32), and the final death scene involving the centurion (vv. 33-39).  There is much discussion here about how seriously one must take the regal or kingly imagery: is Jesus being mocked; is kingship, even as a christological image, being rejected; is Mark dealing subtly with the theme of kingship for political and especially for theological reasons (the later as related to the purpose for writing)?  Even the messianic discussion is debatable as to its meaning and purpose in vv. 35-36, where the name of Elijah is invoked.  One thing that seems certain is that Mark is presenting a sequence of images from kingship (15:2f), to messiahship (32f) to arrive finally at the ultimate and divinely sanctioned title of "sonship" (39).

            One should insist here that these events, in the hands of believers prior to Markan usage, made considerable use of Psalm 21 (22) in formulating the death scenes, whether Jesus' last words (citation of v. 1 at 15:34) or his cry by night (14:34) or by day (15:34) and other such themes as the scorn, the derision, wagging of heads, the lack of help, the giving of drink, dividing of garments or casting of lots (see Jesus: One and Many, pp. 81-82 for further discussion).  Also much could be said here about the early tradition's use of other biblical texts to express Jesus' suffering and death.

            A final note here should be added about the death scene (15:33-39).  There is considerable Markan activity focused on Jesus' final cry and the pronouncement of his death.  Of greatest interest of course is the Markan conclusion, placed on the lips of a Gentile, Roman observer: "truly this man was a/the Son of God" (39).  Clearly, Mark wishes to emphasize finally what the ideal reader should conclude from hearing Jesus' story, especially in view of his teaching about the dying/rising Son (even Son of Man) and here about his dying for the many, that he is indeed what the heavenly voice declared him to be: "Son of God" (1:11; 9:7).

            4) Women, Burial and Narrative Finale (15:40-16:8), plus a few, later endings.  The Markan finale is, again, surprisingly short and many would say anticlimactic.  Many would also say, at least past scholars as well as readers, that 16:1-8 is unsatisfactory as ending.  With the overwhelming textual evidence against the genuineness of the long and short endings and the stylistic and thematic studies underscoring the same conclusion, modern scholarship does not even hesitate in concluding that Mark ends at 16:8 (though one occasionally hears the caution that Mark's ending may have been lost).

            The lack of satisfaction relates to a number of reasons, not the least being the absence of resurrection appearances--Mark clearly knows or believes that Jesus is risen (see 16:6 and the many references to the resurrection in the Gospel).  Why no stories such as one finds in the other Gospels?  Instead there appears only an "empty tomb" narrative, a text which is difficult to analyze in form and redactional terms.  Also rendering this section and its function as ending unsatisfactory is the perception one gets both of the women messengers and of the non-communication of the final, heavenly message to the disciples.  In the case of the women characters, feminist scholars have not failed to contrast, favorably and correctly, the role of the women disciples to that of Jesus' twelve and others more generally in the passion story.  The women do not flee nor hide, instead they watch from afar (15:40); they brave the hostility of the situation to approach Jesus' tomb.  Such activity is far more positive in nature than the role depicted for the twelve who abandon Jesus and flee (14:50).  But, despite attempts of ingenuity, the role of the women is not really greatly positive, for they have not come to the tomb to behold or to seek the Risen Lord, but to embalm Jesus' body (see 16:1 which states that they "bought spices, so that they might go and anoint him").  Their role as messengers, as links in the handing on of tradition (witnesses of death, burial, and resurrection) is usually underscored, but this is done despite the ending of Mark, since they are said not to be "in awe" but afraid and so say nothing to anyone.  So much for satisfaction and the subtlety of the story teller.

            The Women Followers (15:40-41, 47 & 16:1f).  Again I would stress Mark's probable intention that in the absence of the disciples, the women followers serve as the connecting links for tradition: they witnessed Jesus' death, saw him buried (and where), and now "indirectly" witness his resurrection.  Also of interest for Mark is the fact that these disciples were with Jesus in Galilee and followed him and ministered to him and so came to Jerusalem (15:41).  Perhaps this is Mark's attempt to advise the women of the community that they have a role (as witnesses of the tradition) of communicating to the community Jesus' identity and his role as Risen Lord and in connection with that message the command/the duty to follow him in mission.  The disciples have been instructed to do this by Jesus, at the supper in the upper room (14:28) and now need a repeated communiqué from the women disciples to follow Jesus (16:7).  Thus their concern for Jesus' body has led them to the tomb where their original goal is abandoned in the face of a new task, one that they are reminded has yet to be accomplished.

            Jesusβ Burial (15:42-47).  The time following Jesus' death is presented as a rather normal course of events, namely, recouping of the corpse after ascertaining that Jesus is really dead, the burial by a sympathetic or at least kind member of the council in a nearby tomb.  Only the stone and its later removal are suggestive of resurrection issues at this point.  Are there Markan  touches here besides the focus on death, chronology (the week), and reintroduction of the centurion character?

            Empty Tomb & Finale (16:1-8).  This pericope is by all accounts an odd piece of tradition, whose analysis is difficult owing to the issue of the Markan ending, the purpose of v. 7, the meaning and function of v. 8, and especially Mark's reason for ending so abruptly, as this relates to the purpose for writing.  One must assume that the episode or at least v. 1 did not form part of the original story or why rename the women when they were just previously introduced by name (15:40--also 47)?  It is rather likely that Mark is the composer or is responsible for its considerable redaction.  Indeed, it is the situating of a third heavenly message in this episode which convinces me that Mark is responsible for most of what is now called the "empty tomb" narrative.  The women's surprise at the tomb being opened, at the huge stone's having been rolled back, and at the appearance of a dazzling young man in white must all serve Mark's preparation for the communication of the last heavenly message, namely, Jesus' resurrection (v. 6) and a final, repeated command (to be communicated by the frightened women messengers) to the disciples and Peter that he goes ahead of them to Galilee and that they are to follow (v. 7).

            The mission still beckons; the command both to follow (see 14:28 & 16:7) and to communicate that message still remain to be completed (16:8) and acted upon by the characters in the drama, in the name of Mark's intended audience.  Mark can only hope that they will this time heed the heavenly voice ("listen to him"--9:7) and remember the final heavenly message to follow Jesus on the road to mission (16:7).

            Note on the Two Markan Endings (a long and a short one).  Harrington's short statement here also will serve our purpose (JNBC, 629):
                        The longer ending, traditionally designated Mark 16:9-20,
                        differs in vocabulary and style from the rest of the Gos-
                        pel, is absent from the best and earliest mss. now avail-
                        able,  and was absent from the mss. in patristic times. 
                        It is most likely a 2d-cent. compendium of appearance
                        stories based primarily on Luke 24, with some influence
                        from John 20...[About the shorter ending too one can
                        say that] the non-Marcan language and the weak ms.
                        evidence indicate that this passage did not close the
                        Gospel.


            Good luck in your final review of Mark in preparation for your exam tomorrow.

---

            Owing to lack of time I simply presented some summary remarks concerning Mark's second set of controversy stories (11:27f).  I feel I should return to these not to discuss their origin, their respective forms, their redactional history, or even their role in the Markan narrative.  Instead, I wish to offer a few remarks about each to underscore the role it plays in or what it offers to our understanding of the Markan purpose for writing.

            1) Concerning the authority of Jesus (11:27-33).  Mark's purpose in using and editing this episode is seemingly to underscore the role that John plays in supporting Jesus' authority.  The community must have appealed to John the apocalyptic figure and Mark insists that John's function is not that of an endtime figure but that of a forerunner who announces and supports the role of the greater one who follows him (see 1:7).  If one recognizes John's exousia or authority then one must recognize that of Jesus.  The text speaks to the roles of both John and Jesus in God's plan.

            2) Concerning tribute to Caesar (12:13-17).  Mark's emphasis then is that the believer lives in a world of interaction and so (if reluctantly) must give Caesar his or the state its due, but more basic to christian thinking is that God must be given the entire person and its commitment in discipleship; thus, give Caesar his coin (his image is on it) and God the human person as imago dei (image of God--see Gen 1:26-27).

            3) Concerning resurrection (12:18-27).  Here Mark focuses on the importance of resurrection (see earlier query at 9:10) as a christological and christian theme.  Jesus' resurrection is not primarily a preparation for the parousia; instead the christian's belief is that Jesus is the living one, the Risen Lord who leads believers on the road to mission in view of a future parousia.  Jesus is alive; God is God of the living; and the believer lives in a time of divine promise, mission, and productive living.

            4) Concerning the great commandment (12:28-34).  See earlier comments on Mark's gentle glances toward Judaism--here, obeying the Torah, according to its divine purpose, gains Jesus' high praise: "you are not far from the kingdom of God."  Such is not a fine ecumenical utterance but a subtle commentary on God's plan as regards Judaism.

            5) Concerning David's son (12:35-37).  Mark employs an old, questionable claim made about Jesus, namely, that he as Messiah is son of David and therefore a (violent, powerful) king.  Such a claim could easily have been made or accepted by the apocalyptic readers.  Jesus is made to insist that the Messiah is David's lord rather than his son in the sense intended by that same claim.  Thus Mark insists that Jesus is not only son of David (in genealogical and typological terms) but especially and, more importantly, God's Messiah and Son (see 14:61).

            One is able then to relate the Markan text, passage by passage, to the evangelist's purpose for writing.

---

            Up to this point the reader has accompanied Jesus through out his ministerial travels in Galilee and beyond and finally on the long journey to Jerusalem.  Following the heavily didactic final segment of the journey (8:22-10:52) on Jesus' identity and role and certainly a great emphasis on true discipleship, the reader witnesses Jesus' arrival and entry into Jerusalem (11:12f).  Here begins the last period of his ministry and life.  Indeed Jesus will spend the remainder of his short life in Jerusalem and its environs.

            On the one hand, the geographical location of the various activity of Jesus' life and destiny are carefully orchestrated so that the more negative and ominous occur in Jerusalem, its temple, and public places, while the more religiously significant for Jesus' destiny and role more generally occur in the environs, either of Jerusalem or its temple (especially outside the city).  On the other hand, the time period of his entire Jerusalem stay amounts to a complete, well-orchestrated week of activity, beginning with his entry in the city (11:1f) and ending, after a Sabbath rest, with his burial seven days later on the first day of the week (Sunday--16:2).  See the following:
        day 1:     11:1 --> see v. 11
        day 2:      11:12 --> see also v. 19
        day 3:    11:20 --> see also 14:1 for end of third day
        day 4:    14:12 --> v. 17
        day 5:    15:1f --> also 25, 33, 34, 42
        day 6:    16:1  Sabbath rest
        day 7:    16:2.
Most of the activity of Mark 14-16 of course occurs on days 3, 4, and 5.

            The remainder of the Markan story, chapters 11-16, can be divided into two long blocks: Jesus' Jerusalem ministry (11:1-13:37) and his passion, death, and resurrection (14:1-16:8).  The former of course was the object of our class lecture and will receive our immediate attention.  It too must be divided and looked at in its three discrete units for the purpose of analysis:
                        1) 11:1-25 -- the beginning of his Jerusalem ministry
                                    --particularly his arrival in the city and temple
                        2) 11:27-12:44 -- Jesus' teaching in the temple or a long series of
                                    controversy stories, an allegory, and added conflict
                        3) 13:1-37 -- Jesus' final, anti-apocalyptic speech to his disciples.

            1) 11:1-25 -- Beginning of the Jerusalem Ministry.  The episodes of this brief narrative, though spread out over a three-day period, are fully centered on two objectives, namely, Jesus' arrival at and entry into the city (11:1-11) and his treatment of the temple (11:15-19) as it related to the surrounding pericopes dealing with the fig tree (11:12-14 and vv. 20-25).

            Messianic Entry into Jerusalem and evening in Bethany (1:1-11).  Despite impressions one may have in reading Mark's story (perhaps in reading other strands of the tradition into one's experience of Mark), it is only in chapter 10 that one first hears of Jerusalem (Mark only employs the form "Jerosoluma"--never "Jerousalem") as the city of destiny.  It is in relation to the third passion-resurrection prediction (10:32-33), the one that is most explicitly influenced by the passion narrative, that one hears, twice, that the Son of Man is going to the city to suffer, die, and be raised.  In rapid succession, following the immediate misunderstanding and subsequent teaching on true discipleship (10:35-45), and the paradigmatic episode of such discipleship (see the Bartimaeus episode--10:46-52), on experiences Jesus' arrival in the Jerusalem area and his dramatic entry and welcome there.

            From a narrative perspective one is ready to experience the crowd's welcome in Jerusalem, since they are omni present throughout his Galilean travels; even the southern part of Palestine was well represented as "people from Judaea, Jerusalem, Idumaea, and Transjordan" flocked to see and hear him there (3:8).  Indeed, it is Mark's intention to show that the crowds not only sought and followed Jesus in his Galilean journeys but also "gathered around him" ("and as was his custom he again taught them"--10:1) as he makes the final leg of his journey to Jerusalem.  As Jesus continues on his journey to Jerusalem, the crowds continue to appear in the story as he preaches and even heals Bartimaeus (see 10:46, 48).  It is no surprise then that the crowds figure prominently in the entry scene (see 11:8-10).

            The episode itself is a type of biographical or messianic legend, that is, a (simple to complex) story about Jesus' entry into the city.  In fact the story's origin is to be sought in that of a basic Jerusalem pilgrimage story, which Jesus surely made a number of times in his adult life.  The remains of this story are clearly to be seen in vv. 1 and 8-9, especially in the recitation of the Hallel Psalms (see Ps 118:26 = Mark 11:8-9), the customary hymns for such an event.  Such a story, under the influence of Zech 9:9, becomes a messianic, even kingly legend of Jesus' entry and relation to Jerusalem.  Note the text: 
                  Rejoice greatly, O daughter Zion!
                         Shout aloud, O daughter Jerusalem!
                  Lo, our king comes to you,
                         triumphant and victorious is he,
                 humble and riding on a donkey,
                         on a colt, the foal of a donkey.
Such a text would have been dynamite in the hands of creative, meditative early believers as they reflected on the life, destiny, and role of their Risen Lord.  Under the influence of such a text, not only would Jesus be viewed as a victorious king coming into his own city but a story about his acquiring a mount (a similar story, with requisite pre-knowledge, is also found at 14:12-16).  True to regal stories, the mount was never ridden, as befits a king.  Some in the early community would have emphasized the messianic (and kingly) symbolism of the story; others even its apocalyptic possibilities.  The reference in 11:1 to the Mount of Olives probably points to the tradition (that of Zech 14:4) that "the Lord" will plant his feet on that mount during the events of the last days.  Some in the early community, among them members of the Markan community, would have seen Jesus' entry into Jerusalem as a proleptic sign of Jesus' (as Son of Man) return.

            Mark in effect modifies such an interpretation and indeed reading of Zech 9:9 and instead of viewing Jesus as the Davidic king and so hinting at the returns (even proleptic) Son of Man, Mark focuses not on Jesus as king (as do Luke and partially Matthew--19:38 and 21:9, respectively) but underscores--as does the Lord's Prayer--the coming kingdom.  This kingdom, a notion so basic to Jesus' parabolic teaching, is qualified as "the kingdom of our father David that is coming!"  Minimally, the  entry of Jesus is no longer a regal but messianic one (it certainly is not an apocalyptic one).  Jesus is "the one who comes in the name of the Lord" and it is especially important that the reader know or remember what "the Lord" (the heavenly voice) says about who Jesus is (Son) and about listening (9:7) to his teaching about the death and resurrection (8:31; 9:31; and 10:32-33) and about the world mission (13:10) as role both of the disciple and the Risen Jesus (16:7). 

            Interestingly, immediately following the episode, Jesus is said to enter Jerusalem and the temple and withdrawing to Bethany with the twelve after having looked around.  Neither the messianic gesture nor the kingdom theme are pursued, at least in a narrative sense.

            The Temple as a House of Prayer for the Nations.  Mark focuses Jesus' attention on the Jerusalem temple in a series of well-organized episodes:
                    a    -- the cursing of the fig tree
                    b    -- the cleansing of the temple + theme of prayer
                    a'    -- the withered fig tree
                                    + dominical sayings on prayer.
One notices immediately the frequently-used Markan aba' pattern.  Clearly the author's intention in reciting the fig tree episode is to provide a contextual clue for the interpretation of the cleansing narrative, which is placed within the recitation of the event itself.  The fate (perhaps) but certainly role of the temple is both suggested by the judgment of the fig tree and by the addition, in the cleansing episode itself, of a statement about prayer (11:17b).

            The Cursing of the Fig Tree (11:12-14) and Its Withered State (11:20-21).  This odd nature miracle has attracted much attention over the years owing to its peculiar character, uniqueness, and even seeming purpose or silliness.  Why curse a tree in the first place and especially why angrily strike a tree for not bearing fruit in its non-fruit-bearing season  ("for it was not the season for figs"--11:13)?  Some recent scholars have suggested that such a story might derive from or be inspired by a parabolic story such as "the barren fig tree" of Luke 13:6-9.  More plausible is the suggestion that the story was inspired by Jer 8:13 that laments the fact that God, even in the messianic age, finds neither grapes nor figs on Israel the vine or tree (even its leaves are withered).
                        The OT image is that of the Lord seeking in vain for grapes or for
                        figs from an unproductive vine or tree...For the Christian commu-
                        nity, the imagery generates a story of Jesus the Jewish messiah,
                        the Christian lord, coming to Israel, represented by the fig tree,
                        seeking produce but finding none.  The story then is about messi-
                        anic productivity or lack thereof and consequent judgment.

            Mark then inserts the temple cleansing and the next day presents Jesus' party returning to Jerusalem and witnessing the withered fig tree (11:20-21).  Peter's statement about the withered tree leads to Jesus' further sayings about faith and three related dominical statements about faith, prayer, and forgiveness (vv. 23-25).  This brief, traditional prayer catechism reemphasizes Jesus' statement, during the cleansing episode, that the temple both in God's plan for Israel and for the Christian community is that the temple be "a house of prayer for all the nations."

            The Temple Cleansing (11:15-17).  The center of the reader's attention then is directed not at the story of lack of figs and a withered fig tree but to the central part of the aba' construct, namely, the story about Jesus' disruption of the commercial activity taking place in the temple.  The narrative is a pronouncement story or apophthegm whose plot leads to the dominical saying of v. 17c, itself a citation from Jer 7:11, that God's house has become "a den of robbers."  It is probable that it is Mark who has expanded this saying by adding (from Isa 56:7) v. 17a: "my house shall be called a house of prayer for all the nations."  Mark  focuses once more on the universal mission but this time in relation to a severe critique of the temple.
                In this episode then mark is less concerned with the probable destruc-
                tion of the temple (from the intended reader's perspective) as with
                the assurance of those who idly await the end, that Jesus' purpose
                (according to Scripture) was to foster the universal mission as being
                part of the divine plan.
In this regard it is the temple's ideal function (that of prayer) as it relates to the Jesus movement that is upper most in Mark's perspective.

            We could end this narrative subsection by focusing briefly on the prayer catechism of vv. 22-25, which could be seen as an explanation of Jesus' act of power in cursing the fig tree, as a possible reference to the temple mount being destroyed or cast into the sea (see Harrington in NJBC, p. 100 for both), or rather as a community instruction concerning its mission and the role of prayer (my suggestion)--like Jesus the followers are to have faith in God and put their trust in prayer to God through Jesus who leads them in mission (16:7).

            If one is sometimes saddened by the omission or non-use of certain traditions in Mark, like the Lord's Prayer, one might find some satisfaction in reading and meditating on this prayer catechism, especially v. 25.

            It should be noted that even in Jerusalem Jesus' ministry, in Mark's story, continues to be successful as the multitude finds his teaching astonishing (11:18).  On the one hand the story leads to the dramatic, tragic death of the hero but on the other the power of his ministry does not cease to be successful as the good news continues to spread among the populace.

            2) 11:27-12:44 -- Controversy Stories, A Christological Allegory, and Further Conflict.  Immediately following the temple and fig tree episodes, Jesus makes his way to Jerusalem where he enters the temple and is confronted by a series of confrontational events, first by the chief priests, scribes, and elders (11:27f), then by some Pharisees and Herodians (12:13f), then by Sadducees (12:18f), by a scribe (12:28f), then by a situation of his own making in three successive brief episodes (vv. 35f, 38f, and 41f).  This long series of pericopes clearly constitute a teaching section, first in the temple and then, in conclusion, outside the temple, opposite the treasury (vv. 41f).  Mark is here interested in presenting Jesus as fully committed to his Jerusalem mission as he teaches in its temple to those whom he encounters.  However the tone of most of this missionary endeavor is that of controversy.

            The narrative unit consists of five controversy stories with a memorable allegory or parable wedged between the first and second controversies but ends with two brief narratives, one warning his audience about the scribes and an anomalous story about a widow who offers all she has to the temple treasury.  The last two stories could very well serve as negative and positive examples of religious behavior (dependence upon God rather than money) or serve (as a pair) some more subtle purpose.

            It is the series of controversy stories that requires our attention more fully at present.  These later, five controversy stories counterbalance the earlier five such stories of chapters 2-3.  Again one encounters a series of religious and political opponents who raise interesting topics of controversy, whether Jesus' authority (related to that of John the Baptist--11:27-33), the issue of paying taxes to the state--tribute to Caesar text--12:13-17), the important issue of resurrection (12:18-27), then the issue of the Law and its great commandment (12:28-34), and finally a discussion about the messiah's relation to David (12:35-37).  These teaching episodes would deserve some attention in discerning more fully Mark's christology, the community's religious and missionary responsibilities, and the community's relation more generally to Israel, but time requires that we be satisfied with the above summary statement instead.  We would conclude however by noting that just as the first fivefold series of controversy stories led in climax to a plot to do away with  Jesus (3:6), so here after the allegorical story of 12:1-12 the Jewish leaders would move forward with their plan to arrest him but must withdraw owing to fear of the multitude (12:12).

            Finally, it is necessary to lend attention to 12:1-12--the pericope called "the parable of the Wicked Tenants."  The story is well known, namely, that a vineyard owner who, after taking special care of his grape field, leases it to tenants who at harvest's term refuse to give the owner his share of the produce.  After maltreating various servant-messengers they finally kill the owner's son-regent, thinking they will be able to take control of the vineyard.  They of course are punished by the owner.  The story is clearly an allegory of Jesus' life.  While there is debate about the possibility of its being from the Jesus level, it has no doubt been greatly edited by Mark to render what may originally have been a parable into an allegory--even calling the owner's son, "my beloved son" (see 1:11; 9:7).  No doubt the story now serves as a mini-gospel and adds to the Markan emphasis on the death and resurrection as essential to understanding Jesus' role as God's Son and agent.  Some have noted that the story speaks of the son's death but not of the resurrection.  That is true, but only partly so, since the following commentary, by way of a quote from Ps 118:22-23 about "the head of the corner," is an apt choice to underscore both the resurrection and the Risen Lord's role in a community that has the world mission as its duty.  Note that the final comment of this being "marvelous in our eyes"--v. 11, points no doubt to what should be the community's approval and joy in following the Risen Jesus in mission.

            Another final note.  I would add briefly that there are numerous gentle glances from Mark toward Judaism and things Jewish (Harrington would insist that Mark is more Jewish than many recent scholars would have it), whether the treatment of the temple as a place of prayer rather than a wish for its destruction, or here, in this section, the statement that the friendly scribe of 12:28 is "not far from the kingdom of God" (v. 34--see the insightful article of J.R. Donahue on the latter in JBL 101 [1982], 563-94).

            3) 13:1-37 -- The Anti-Apocalyptic Discourse.  We have referred often to this chapter in our many discussions of the Markan purpose for writing and of the Markan community and its apocalypticism.  This long block of material is placed by Mark at the end of Jesus' Jerusalem ministry, after the long encounters with the Jewish authorities, in fact on the same day as he leaves the temple.  Thus the speech is given while facing the temple from opposite the valley.  The entire chapter constitutes a brief introductory dialogue, which introduces Jesus the speaker and his speech: vv. 5-37.  The speech itself is delineated by clear "paragraph" markers, whether the verb "beware" in vv. 5, 9, 23, and 33, and other imperatives (vv. 14 and 28), and address to the reader (v. 14)--see print out of chapter 13 in class handout for Jan 25.

            The first part of the speech, vv. 5-22, addresses the community's apocalypticism, whether a short passage on its misreading of the signs of the time as signs of the end (vv. 5-8) or a long section on the possibility and reality of christian suffering, the assistance promised, and the perseverance required, even in the face of the great tribulation, and certainly in view of the world mission (vv. 9-22).  Mark insists that the end is not yet, that the good news must be preached to all nations before the end, and that assistance is promised for the days of suffering.  The second part of the speech, vv. 23-37, speaks of the endtime scenario, whether the cosmic signs or the arrival of the Son of Man (24-27) and finally two parables of teaching and warning (28-37).  The reader, the community, the disciples are assured that the end will come but that no one knows when, not the Son nor angels, but only the Father (v. 32).

            Mark insists that the end is not yet; the events that the community is experiencing or hearing about (possible anti-Christs, wars, famines, earthquakes, etc--vv. 5-8) are  being misread as the signs of the endtime.  The Markan Jesus warns of christian suffering in the midst of mission.  The reader must know how to interpret these signs, whether suffering and persecution or the opposition to their mission, but nonetheless they will receive divine assistance.  When the end approaches, they will know the difference; there will then occur the real signs (vv. 24-25) and the Son of Man's coming (26-27).  In the meantime they are advised: learn about the end, beware, and be ready (28-37).

            The consequences of such an apocalyptic perspective are enormous, in all areas of christian thinking and practice.  Mark's response to the community's concerns, beliefs, and praxis is multifaceted.  Thus the Gospel is first a resounding objection to the community's views (a response or objection that is presented in a surprisingly gentle and sensitive way), but it is also a work about who Jesus is, from God's perspective (see 8:33 and 1:11; 9:7), and, in relation to this primary preoccupation, what christian discipleship means and entails.  Christian fellowship is rather inimical to apocalypticism for the latter misunderstands who Jesus is and what he does on behalf of humanity.  In the end, after having tried valiantly to address these issues in the form of a life of the Master, Mark hopes that the disciples/the community will follow the Risen Jesus on the road to mission (16:7).

            One might object that the women, at the end, did not communicate the heavenly message to the disciples as commanded (16:8), but one must not take the ending too literally, for independently of that command, which is really addressed to the reader (see also 13:14), the disciples have already been told of their duty to meet the Risen Lord in Galilee--see and read 14:28.  Besides, Mark is written not for the Church at large but to a community of would-be apocalypticists.  The Markan narrative then continues to weave between the story of Jesus' life and that of the intended reader or apocalyptic community.

             We begin to look toward the exam on Mark--first a review question (take home on Monday) and then the exam itself on Wednesday.  If there are any questions, please do not hesitate to ask.

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            Having brought the first half of Mark's Gospel to a close, especially the climax of its threefold rejection/ misunderstanding blocks of material (3:6; 6:6a; 8:21), we now turn our attention to the second half of the story.  This second part is considerably different in tone and in focus, though Jesus continues to travel, to minister to the crowds, and to instruct his disciples--this is particularly true of the first block, 8:22-10:52, which was the object of tonight's lecture.