2011-08-23

A scholar reads Paul without Gospel presuppositions

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by Neil Godfrey

The Last Supper
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Not every scholar thinks it is silly to read Paul’s letters without bringing to them assumptions from later documents like the Gospels. Some think it is a sounder method to interpret the later literature in the light of what we can understand from what went before it — and not the reverse.

Associate Professor William Arnal is one scholar who does know how to avoid bringing Gospel presuppositions into his reading of Paul’s letters. What he does in “Major Episodes in the Biography of Jesus: An Assessment of the Historicity of the Narrative Tradition” (Toronto Journal of Theology, 13/2, 1997, pp. 201-226) is use earlier sources to try to shed light on how the Gospel narrative came about.

Paul’s famous passage in 1 Corinthians 11:23-25 about the Last Supper saying of Jesus is often pulled out as evidence that Paul knew about the scene we read in the Gospels of Jesus having a final meal with his disciples just prior to being betrayed by Judas. But that is reading the evidence backwards, Arnal rightly argues. First we need to understand what Paul does say, and then compare with the later narrative in the Gospels, and ask what evidence we have to explain the relationship between the two. Continue reading “A scholar reads Paul without Gospel presuppositions”


2011-08-18

Why Mark Created a Gospel Role for Pilate

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by Neil Godfrey

Wenceslas Hollar - Jesus before Pilate 2
Jesus before Pilate: Image via Wikipedia

The earliest Christian records make no mention of Pilate. It is only with the composition of the Gospel of Mark that he first appears. And when he does appear, he is certainly not the bloodily efficient “historical Pilate” but almost a hapless figure who has no argument with Jesus at all. Thinking through the narrative of Mark’s Gospel while walking home from work this afternoon it suddenly occurred to me that Pilate’s appearance fits a tidy theological-literary pattern that is introduced and sustained throughout the first part of the Gospel. Mark wouldn’t be Mark if he didn’t have a balancing book-end arrangement so that this pattern is repeated at the end to complete the full impact of his theological message.

Pilate missing from the earliest record

The New Testament epistles (excepting the Pastorals) are earlier than the Gospels according to widespread scholarly agreement. There are only two passages in these epistles that identifies those responsible for Jesus’ crucifixion:

  1. 1 Corinthians 2:8 — “None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory.”
  2. 1 Thessalonians 2:14-15 — “. . . the Jews who killed the Lord Jesus . . .” Continue reading “Why Mark Created a Gospel Role for Pilate”

2011-08-04

Midrash and the Gospels 2: debates in the scholarly sphere

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by Neil Godfrey

(Added a paragraph commentary in the “proves historicity” section about half an hour after original posting.)

New Testament scholars do not speak with one voice when it comes to applying the word “midrash” to the Gospels. Some have resolutely opposed the idea; others take its justification in their stride. In this post I would like to demonstrate something of the fact of this diversity of opinion as I encountered it on a yahoo! group for informal scholarly discussion  about the historical Jesus, Crosstalk (1998/9) and its successor, Crosstalk2 (current).

The last exemplar I include is one that is argued not only Jack Kilmon (and John Spong), but also by Earl Doherty — though Jack himself may not like the association. But the argument almost necessarily follows in some manner from any proposition that any of the Gospel narratives are midrash.

That the Gospels contain/consist of Midrash

Jack Kilmon: http://groups.yahoo.com/group/crosstalk/message/1490

I think the virgin birth thingy got started with the Matthean scribe in his zeal for OT attestation. Not being Semitic competent, the Matthean scribe used the LXX for Isaiah which translates the ALMAH as PARTHENOS. From that point, I believe the Matthean scribe was engaging in midrash. Continue reading “Midrash and the Gospels 2: debates in the scholarly sphere”


2011-07-17

Why Matthew changed the way Mark wrote about Jairus’ daughter and the hemorrhaging woman

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by Neil Godfrey

(Edited with additional headings and discussion of the different kinds of Jesus portrayed - an hour after original posting.)
(Again edited 8 Dec 2011)
Ressurection of Jairus' daughter
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As someone rightfully said in relation to my earlier post on this theme, Matthew’s “Misunderstanding” of Mark’s Miracle Stories,

It’s interesting what you can discover when you closely compare the two. Nothing beats a close reading of the texts.

In the discussion following a recent post the question was raised why Matthew lacks Mark’s reference to Jairus being a synagogue ruler. (He also omits the name Jairus).

I don’t know if I have a definitive answer to that particular question, but in searching for possible explanations I did notice a number of other interesting differences between the two miracle narratives that indicate quite different agendas of the two authors. One detects not an interest in recording historical detail but in creating a Jesus who fulfils certain quite different expectations and narrative functions. (This is a tendency well known to historical Jesus scholars. But the implication for historicism or mythicism is a separate question from what I am addressing here. I am interested in understanding the nature of the Gospels more fully, in this instance by comparing the way two of them treat a particular narrative.) Continue reading “Why Matthew changed the way Mark wrote about Jairus’ daughter and the hemorrhaging woman”


2011-07-12

Jesus out-spitting the emperor

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by Neil Godfrey

An interesting thing happened to me while I was on my way to write this post this evening. (I was intending to expand on the discussion relating to another post but now have something much more interesting to write about.) I saw a reference online to a scholarly article that was suggesting that Mark’s account of Jesus’ healing the blind man by spitting on him may have been written in response to the rumour circulating that Vespasian had not long before performed the same miracle by spitting. Was Mark drawing the readers’ attention to a contrast between Vespasian using the miracle to declare his universal authority and Jesus using it to lead into his message about humble service?

Eric Eve of Oxford had the article published in New Testament Studies in 2008, titled “Spit in your eye: the blind man of Bethsaida and the blind man of Alexandria“.

Eric Eve knows scholars have offered multiple reasons to consider the story a fiction: Continue reading “Jesus out-spitting the emperor”


Reasons to entertain a smidgen of doubt about Jesus raising the daughter of Jairus

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by Neil Godfrey

Is this story a unique historical event that was related by eyewitnesses or do we have evidence that the author was basing this narrative on a similar story or stories well known to him? What is the more rational belief: that the dead rise or that authors imitate and adapt stories well known to them?

2 Kings 4:8-37

Mark 5:21-43

The woman grasps Elisha by the feet

Jairus falls at the feet of Jesus

Her son has just died

His daughter is at the point of death

The mother has faith all will be well

The father has faith all will be well

While Elisha and the mother are travelling to the child Elisha’s servant brings news that the child is dead.

While Jesus and the father are walking to the child Jairus’ servants bring news that the child is dead.

Elisha makes himself alone in the room with the child.

Jesus puts all the others out of the room so only he and his closest associates are with the child.

Elisha makes physical contacts with the child and he is restored to life

Jesus takes the child by the hand and she is restored to life

The woman responds with worship

The parents are amazed.

There’s more

John Shelby Spong observes even additional points of contact between the stories than I have listed there, such as the fact that in both cases the one requesting the healing had to travel some distance to find Elisha/Jesus who was walking that way, and that there were delays in each case before their arrival.

See also another set of details set out in a table on Michael Turton’s commentary.

Uncharacteristic control over crowds

While imitating the Elisha story the author of Mark’s gospel has found it necessary to break his habit of showing Jesus at the mercy of crowds. Until now Jesus has been forced out into the wilderness or into a boat because of crowds flocking to see him (1:45; 3:9). But with the Elisha story as his template he now has Jesus quite capably commanding the crowds not to follow him on his way to Jairus’ house (5:37) and once there he even “puts” others out of a room (5:40) so he and his closest can be alone with the child.

Some people experienced with crowd management issues might consider Jesus’ crowd control demonstrations a greater miracle than raising the dead. Continue reading “Reasons to entertain a smidgen of doubt about Jesus raising the daughter of Jairus”


2011-07-09

The Markan Legacy: A Myth of Innocence

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by Neil Godfrey

In A Myth of Innocence: Mark and Christian Origins Burton L. Mack crudely summarizes what he sees as the legacy Mark’s Gospel in the form of the Christian myth that has become the lens through which Western (particularly American) culture has viewed the world:

The Markan legacy is a myth of innocence that separates those who belong to the righteous kingdom within from those without. The boundaries, however, are not at all static. The borders shift as conflicts arise both within and without. Separation occurs when the mission to convert the other is thwarted. Judgments fall to support the righteous cause as justified and the recalcitrant other as wrong. A period of time is devoted to patient proclamation, but an either/or approach to issues excludes the middle range of compromise. Conversion means loyalty to the cause of the righteous; rejection means consignment to the forces of opposition. Ultimately, should the mission be threatened with failure, victims may be sacrificed. That is because the cause is righteous and must somehow prevail. The sign of failure, a crucifixion, also serves as the sign of victory. If all else fails, both martyrdom and the destruction of the wicked can be imagined as the means for vindicating the cause and trusting in the power of God to resurrect a new creation from the ashes. (p. 372)

I don’t know if this view is a pop rationalization or if it has roots in serious psycho-sociological research. (I suspect it too glibly side-steps politico-economic structures and universal geopolitical realities, as well as something distinctively Manichaean within America’s soul) But it sounds plausible and interesting. Broken down it looks like this: Continue reading “The Markan Legacy: A Myth of Innocence”


2011-07-08

The (Literary) Servant in Isaiah and (the Literary) Jesus in the Gospels

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by Neil Godfrey

Some thoughts that occurred to me after reading Ulrich Berges’ article that I outlined in the previous post – – –

One sees in Isaiah an overlap between the Servant as Israel and the Servant who is the personal prophet, or more strictly the personification representing a prophetic community.

Such a literary technique — constructing or attributing to a literary persona the issues and experiences being grappled with by the authorial community — is not unique to Isaiah. It is found in relation to David, Jeremiah, Judith, Daniel, Ezra, the mourner in Lamentations.

One sees an overlap between Jesus as an epitome of Israel at the opening of the Gospel of Mark (going along with the majority view of this Gospel being the first written of the canonical Gospels) and Jesus as a unique person, too. Continue reading “The (Literary) Servant in Isaiah and (the Literary) Jesus in the Gospels”


2011-06-02

The story of Jesus: History or Theology?

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by Neil Godfrey

One of the most interesting and easiest-to-read studies of the Gospel of Mark I have ever read is Werner H. Kelber’s Mark’s Story of Jesus. In this book he shows readers that the apparent random crossings back and forth across the “Sea of Galilee” by Jesus are not so random after all, but are really ciphers for a very cogent theological message.

Sea voyages 1 and 2

Jesus begins his ministry in Capernaum in Galilee, and his first crossing of the “Sea of Galilee” is from that Jewish territory (after having taught his many parables to his Jewish audience in Mark 4, and which he said they would not understand anyway) across to the other side where Gentiles lived, “the region of Garasenes/Gadarenes/Gergesenes” — Mark 5:1. Continue reading “The story of Jesus: History or Theology?”


2011-04-01

Strengthening April DeConick’s Case that John’s Gospel Opposed Vision Mystics; and another word for John knowing Mark

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by Neil Godfrey

Capernaum synagogue

In my posts last month addressing mystical visionary ascents into heaven among Second Temple Jews and early Christians, I made passing references to April DeConick’s Voices of the Mystics. In this book DeConick argues a case that the school responsible for the Fourth Gospel was writing in some form of dialogue with those following the ideology behind the Gospel of Thomas. Recall among the closing scenes in the Gospel of John that Thomas is singled out as the arch-sceptic who will not believe unless he sees. Jesus allows him to see, but then commends all Christians who believe without seeing.

I will save the details of DeConick’s argument for another post. Here I will discuss one small episode in John’s gospel that DeConick does not include in her book, but it struck me just now how potentially supportive of her thesis this detail is. It also leads to additional indications that the author of John knew the Gospel of Mark. Continue reading “Strengthening April DeConick’s Case that John’s Gospel Opposed Vision Mystics; and another word for John knowing Mark”


2011-03-07

When literary analysis trumps historical analysis

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by Neil Godfrey

The concluding paragraph of the first chapter of Mandell’s and Freedman’s The Relationship Between Herodotus’ History and Primary History is worth framing. The principle it addresses would, if applied to New Testament studies, relegate to the scrap heap a good deal of scholarship investigating oral sources behind this or that detail in the Gospels.

Since the entire work is a literary artifice, we cannot use any part of it to confirm the orality of the . . . author’s sources. Consequently, the theory that the errors in History prove that the . . . author’s sources were primarily oral is not verifiable. Other hypotheses based on statements within the narrative . . . such as the commonly accepted belief that the . . . author relied on rumor and report must also be discarded. . . . The real author is after all a literary artist, not an historian . .  . . (p. 80) Continue reading “When literary analysis trumps historical analysis”


2011-02-09

Bartimaeus continued: If the disciples be fictional, what be their leader?

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by Neil Godfrey

"Lord, that I might see!"
Image by Squiggle via Flickr

There are two accounts in Mark’s Gospel of restoring the sight of blind men. The first one, two-staged healing that took place at Bethsaida, was discussed here. Much of the following is owed to the discussion by Vernon K. Robbins in that linked post, even at points where I do not explicitly state this.

In that first healing it is clear that the placement of the story within the narrative structure brings out the symbolic meaning of the miracle. One can readily recognize the symbolic suggestiveness of the restoration of sight being worked out in two stages, as discussed in the previous post. Here is a recap the structural placement of the Bethsaida healing:

A: First there is Jesus’ reminding his disciples of his two attempts to open their eyes to spiritual understanding

8:17 But Jesus, being aware of it, said to them, “Why do you reason because you have no bread? Do you not yet perceive nor understand? Is your heart still hardened? 18 Having eyes, do you not see? And having ears, do you not hear? And do you not remember? 19 When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?”

They said to Him, “Twelve.”

20 “Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?”

And they said, “Seven.”

21 So He said to them, “How is it you do not understand?”

B: Then comes the two-stage healing of the blind man at Bethsaida — in secret, away from the crowds Continue reading “Bartimaeus continued: If the disciples be fictional, what be their leader?”


2011-02-08

Jesus, bearing the diseases he had healed?

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by Neil Godfrey

I used to wonder if whoever wrote the Gospel of Mark intended to have Jesus in the last half of the Gospel largely reverse the role he had carved out in the first part of the Gospel.

The gospel is characterized by reversals and ironies at many points. The one who raised the dead dies, but is resurrected, too. Demons recognize who he is but his disciples fail to do so, yet when they finally do their leader himself is rebuked as a “Satan”. The way to gain one’s life is to lose it. Those commanded to silence speak, and those who are commanded to speak are silent. Jesus performs great miracles in Galilee, but when he reaches Jerusalem as the Messianic King he is powerless, rejected and slain.

Jesus is portrayed as the Son of God (cum “son of man”) until he reaches Jerusalem. He casts out the hidden demonic rulers of the world and releases those who had been held captive to their power, either with sin, sickness or outright possession. (Illnesses were believed to be caused by demons.)

The first miraculous act by Jesus when he begins his mission in Capernaum is an exorcism of a man in a synagogue. The moment of the evil spirit departing is described as follows:

And when the unclean spirit had convulsed him and cried out with a loud voice, he came out of him. (Mark 1:26)

The moment of Jesus’ death is not unlike the signs of an exorcism, with a loud shout and exiting of one’s spirit or breath: Continue reading “Jesus, bearing the diseases he had healed?”


Blind Bartimaeus: some meanings of the story surrounding his healing

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by Neil Godfrey

Slightly revised 9th Feb. 2010, 3:00 pm

John Spong finishes off his chapter (in Jesus for the Non-Religious) about healings by discussing the healing of blind Bartimaeus as found in the Gospel of Mark and healing of the man born blind in the Gospel of John. I’ll be sharing material from an old article by Vernon K. Robbins about Mark’s treatment of the Bartimaeus episode. Spong covers much the same theme but in less depth. (The article I use is The Healing of Blind Bartimaeus (10:46-52) in the Marcan Theology, published in the Journal of Biblical Literature, June 1973, Vol. 92, Issue 2, pp. 224-243.) Will also draw on Michael Turton’s Historical Commentary on the Gospel of Mark.

The story of Bartimaeus is constructed to inform readers that Jesus is greater than the traditional idea of the Son of David. The details of the story serve only to point out the identity of Jesus Christ and the meaning of discipleship. The healing of blindness is only the symbolic way in which these messages are conveyed. Take away the theological meanings of the story and it becomes a meaningless tale. There are no details left over that give us any reason to suppose that the story was ever anything more than a symbolic or parabolic fiction.

This is the story (Mark 10:46-52) Continue reading “Blind Bartimaeus: some meanings of the story surrounding his healing”