Mark 8–16 (Anchor Yale Bible Commentary | AYBC)

by Joel Marcus

Publisher:

Yale University Press

, 2009

Overview

In the final nine chapters of the Gospel of Mark, Jesus increasingly struggles with his disciples’ incomprehension of his unique concept of suffering messiahship and with the opposition of the religious leaders of his day. The Gospel recounts the events that led to Jesus’ arrest, trial, and crucifixion by the Roman authorities, concluding with an enigmatic ending in which Jesus’ resurrection is announced but not displayed.

In this volume, New Testament scholar Joel Marcus offers a new translation of Mark 8–16. He situates the narrative within the context of first-century Palestine and the larger Greco-Roman world; within the political context of the Jewish revolt against the Romans (66–73 C.E.); and within the religious context of the early church’s sometimes rancorous engagement with Judaism, pagan religion, and its own internal problems. For religious scholars, pastors, and interested lay people alike, the book provides an accessible and enlightening window on the second of the canonical Gospels.

Contents

Top Highlights

“(3) as a command to Peter to resume the path of discipleship rather than trying to lead Jesus.” (Page 607)

“Again, however, the Markan Jesus does not just insist that his addressees show their love for God through their love for their neighbors; he will also demonstrate and make such love possible by giving his life ‘as a ransom for many’ (10:45; cf. 14:24).” (Page 843)

“But this is the paradox of Markan theology: Jesus will ultimately be vindicated by God, and his enemies will see him triumph (cf. 14:62), but this triumphal procession must pass through the way of the cross.” (Page 1013)

“Then, people disobeyed the command to silence and told the news (1:44–45; 7:36); now, when the time for secrecy is over (cf. 9:9), the angel calls for open proclamation—but the women run away and tell their news to no one (cf. Lincoln, ‘Promise,’ 290–91). Apparently, ‘the mystery of the dominion of God’ (cf. 4:11–12), according to which the new age has arrived without obliterating all traces of old-age fear, misunderstanding, and opposition to the divine will, continues after the resurrection, and this paradox affects not only the outside world but also the followers of Jesus (cf. Marcus, ‘Epistemology,’ 574).” (Page 1087)

“If the Temple was to be destroyed, this destruction was usually expected to be the work of God (see, e.g., 2 Chron 36:17–21; Jeremiah 26; Ezek 9:7–8; 10:18–19; 11:22–23; 1 En. 90.28). Similarly, in Jesus’ own forecast of Temple destruction (Mark 13:2), the crucial verb ‘be thrown down’ (katalythȩ̄) is a divine passive (see the GLOSSARY and the COMMENT on 13:1–2). But Dan 9:26–27 Theod. contains the cryptic prophecy that an ‘anointed one’ (chrisma) will destroy ‘the city and the sanctuary,’ apparently before being destroyed himself (cf. Pitre, Jesus, 374 n. 364).” (Page 1003)

Product Details

• Title: Anchor Yale Bible: Mark 8-16
• Author: Joel Marcus
• Publisher: Yale University Press
• Publication Date: 2009
• Pages: 672

About Joel Marcus

Joel Marcus teaches New Testament with an emphasis on the Gospels and the context of early Christianity in first-century Judaism. His publications include two monographs on Mark and the first part of a two-volume commentary on the same Gospel in the Anchor Bible series (Doubleday, 2000, 2009). His current research focuses on the parting of the ways between ancient Judaism and the Christianity of the first three centuries A.D.