εὐαγγελίου in Mark’s Gospel

Christ the Saviour (Pantokrator), a 6th-centur...
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The question was basically about the gospel in Mark. This is a rough draft:

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On page 124 of AGT, they note that Mark’s Gospel is ‘concerned with God’s intervention in history to bring to fruition the promises of Scripture and to inaugurate God’s reign and rule, his kingdom’ and goes on to note on p131 that in Mark’s Gospel, ‘people are to respond because the ancient project of God has been initiated in Jesus’ ministry – and not in order that God’s work might be established.’ Mark’s use of Scripture to align Christ with Messianic Expectations is not as detailed or finely tuned as Matthew’s, which I believe, shows that such an interpretation tradition was forming. However, I am not so sure I would agree with AGT that Christ was concerned with bringing about the promises of Scripture as He was about inaugurating God’s kingdom on earth. I think that the wondering working image is a parallel telling alongside of the suffering Messiah. The Wonder Worker is not so much a justification or a positive take of Christ meant to soften the blow of Suffering Servant as it is a method of teaching, rhetorically, of what the life, death, and resurrection of Christ accomplished. I note Mark 10.45 which seemingly speaks against the need for a Wonder Worker or other former of superheroic Messiah in favor, almost in strict favor, of the Suffering Messiah. In this passage, Christ is speaking directly against the Roman Emperor for his pomp and circumstance and loud, outlandish features, but cautions the disciples not to do or expect the same thing. He is telling his disciples that He will not lord himself over the people, nor exhibit the same magnificence of the Roman elites. In my opinion, then, Christ is condemning what we assume is the reason for the Wonder Working. Instead, the Wonder Worker must be seen in the contexts, and what specifically what those signs accomplished for the early Church.

Christ repeatedly gives clues as to His identity and follows a trajectory which accomplishes various things on His way to the cross. Further, I think that Mark’s use of εὐαγγελίου is more of a militaristic venture than what we might understand today as ‘good news’. To that end, Mark’s gospel is that the Crucified Messiah is the True Son of God who accomplished the Kingdom of God (an active narrative) on earth and thus, depending upon the ending of Mark, requires that we live victoriously. The εὐαγγελίου then is that Jesus is the Anointed, the Son of God, who has defeated the enemies of the People of God and opened up Israel (I am not sure I sense a strong reliance upon Covenant in Mark) to the Gentiles.

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8 Replies to “εὐαγγελίου in Mark’s Gospel”

      1. Lame, dude. Great post anyway.

        But I think it would be amiss to infer that the news of God’s victory was couched as “good” news specifically because everyone was supposed to be glad for God’s sake. What’s interesting is trying to figure out in what way people were expected to think that God’s victory would be a good thing. National restoration certainly seems to be one. The casting out of demons in Mark’s Gospel seems to have been intended to be an oblique way of affirming that he would exorcise the occupiers.

        1. Hey, I’ve got the Bibleworks 8 software and I ain’t afraid to use it.

          I tend to think that I prefer Rodney’s translation better than ‘good’ news.

          Now, as far as your last line, please leave my ground breaking exegesis alone. It is my idea. Mine, Mine, Mine, Mine!

          On the other hand, since I respect your opinion, I would appreciate you help when I get it done.

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