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ny miracles the action shifts from galilee to gentile areas or hostile judea and jesus teaches the disciples 25 peter s confession at mark 8 27 30 that jesus is the messiah thus forms the watershed to the whole gospel 70 a further generally recognised turning point comes at the end of chapter 10 when jesus and his followers arrive in jerusalem and the foreseen confrontation with the temple authorities begins leading r t france to characterise mark as a three act drama 71 a four act drama acknowledges a further turning point at 6 1 with divisions at 1 21 6 1 8 27 and 11 1 this scheme identifies four series of seven days where the series are arranged as a classic chiasm abb a and the days in each series are arranged as in homer s iliad abb x abb 72 james edwards in his 2002 commentary points out that the gospel can be seen as a series of questions asking first who jesus is the answer being that he is the messiah then what form his mission takes a mission of suffering culminating in the crucifixion and resurrection events only to be understood when the questions are answered while another scholar c myers has made what edwards calls a compelling case for recognising the incidents of jesus baptism transfiguration and crucifixion at the beginning middle and end of the gospel as three key moments each with common elements and each portrayed in an apocalyptic light 73 stephen h smith has made the point that the structure of mark is similar to the structure of a greek tragedy 74 content edit jesus is first announced as the messiah and then later as the son of god he is baptised by john and a heavenly voice announces him as the son of god he is tested in the wilderness by satan john is arrested and jesus begins to preach the good news of the kingdom of god jesus gathers his disciples he begins teaching driving out demons healing the sick cleansing lepers raising the dead feeding the hungry and giving sight to the blind he delivers a long discourse in parables to the crowd intended for the disciples but they fail to understand he performs mighty works calming the storm and walking on water but while god and demons recognise him neither the crowds nor the disciples grasp his identity he also has several run ins with jewish law keepers especially in chapters 2 3 jesus asks the disciples who people say he is and then but you who do you say i am peter answers that he is the christ and jesus commands him to silence jesus explains that the son of man must go to jerusalem and be killed but will rise again moses and elijah appear with jesus and god tells the disciples this is my son but they remain uncomprehending jesus goes to jerusalem where he is hailed as one who comes in the name of the lord and will inaugurate the kingdom of david he drives those who buy and sell animals from the temple and debates with the jewish authorities on the mount of olives he announces the coming destruction of the temple the persecution of his followers and the coming of the son of man in power and glory a woman perfumes jesus head with oil and jesus explains that this is a sign of his coming death jesus celebrates passover with the disciples declares the bread and wine to be his body and blood and goes with them to gethsemane to pray there judas betrays him to the jewish authorities interrogated by the high priest jesus says that he is the christ the son of god and will return as son of man at god s right hand the jewish leaders turn him over to pilate who has him crucified as one who claims to be king of the jews jesus abandoned by the disciples is buried in a rock tomb by a sympathetic member of the jewish council the women who have followed jesus come to the tomb on sunday morning they find it empty and are told by a young man in a white robe to go and tell the others that jesus has risen and has gone before them to galilee but they said nothing to anyone for they were afraid 75 ending edit further information mark 16 the earliest extant greek manuscripts of mark codices vaticanus which contains a large blank space in the column after 16 8 and sinaiticus end at mark 16 8 with the women fleeing in fear from the empty tomb the majority of recent scholars believe this to be the original ending 26 and that this is supported by statements from the early church fathers eusebius and jerome 76 the shorter ending found in a small number of manuscripts tells how the women told those around peter all that the angel had commanded and how the message of eternal life or proclamation of eternal salvation was then sent out by jesus himself this differs from the rest of mark both in style and in its understanding of jesus and is almost universally considered a spurious addition the overwhelming majority of manuscripts have the longer ending with accounts of the resurrected jesus the commissioning of the disciples to proclaim the gospel and christ s ascension 76 in deference to its importance within the manuscript tradition the new testament critical editors enclose the longer ending in brackets 77 theology edit first page of the gospel of mark the beginning of the gospel of jesus christ the son of god by sargis pitsak 14th century minuscule 2427 archaic mark gospel edit the author introduces his work as gospel meaning good news a literal translation of the greek evangelion 5 he uses the word more often than any other writer in the new testament except paul 78 paul uses it to mean the good news of the saving significance of the death and resurrection of christ mark extends it to the career of christ as well as his death and resurrection 5 like the other gospels mark was written to confirm the identity of jesus as eschatological deliverer the purpose of terms such as messiah and son of god as in all the gospels the messianic identity of jesus is supported by a number of themes including 1 the depiction of his disciples as obtuse fearful and uncomprehending 2 the refutation of the charge made by jesus enemies that he was a magician 3 secrecy surrounding his true identity this last is missing from john 79 the failure of the disciples edit mark has been viewed as portraying the disciples of jesus in a negative light although recent studies largely argue that mark is not as negative towards peter as a previous generation of scholars thought 80 mark the disciples especially the twelve move from lack of perception of jesus to rejection of the way of suffering to flight and denial even the women who received the first proclamation of his resurrection can be seen as failures for not reporting the good news there is much discussion of this theme among scholars some argue that the author of mark was using the disciples to correct erroneous views in his own community concerning the reality of the suffering messiah others that it is an attack on the jerusalem branch of the church for resisting the extension of the gospel to the gentiles or a mirror of the convert s usual experience of the initial enthusiasm followed by growing awareness of the necessity for suffering it certainly reflects the strong theme in mark of jesus as the suffering just one portrayed in so many of the books of the jewish scriptures from jeremiah to job and the psalms but especially in the suffering servant passages in isaiah it also reflects the jewish scripture theme of god s love being met by infidelity and failure only to be renewed by god the failure of the disciples and jesus denial by peter himself would have been powerful symbols of faith hope and reconciliation for christians 81 the performance of miracles called magic edit mark contains twenty accounts of miracles and healings accounting for almost a third of the gospel and half of the first ten chapters more proportionally than in any other gospel 6 in the gospels as a whole jesus miracles prophecies etc are presented as evidence of god s rule but mark s descriptions of jesus healings are a partial exception to this as his methods using spittle to heal blindness 82 and words or phrases that act like magic formulae 83 were those of a magician 84 85 the charge the jewish religious leaders bring against jesus is based upon this similarity they say he is performing exorcisms with the aid of an evil spirit 86 and calling up the spirit of john the baptist 87 84 there was no period in the history of the roman empire in which the magician was not considered an enemy of society subject to penalties ranging from exile to death says classical scholar ramsay macmullen 88 all the gospels defend jesus against this charge which if true would contradict their ultimate claims for him the point of the beelzebub incident in mark 89 is to set forth jesus claims to be an instrument of god not satan 90 messianic secret edit main article messianic secret in 1901 william wrede identified the messianic secret jesus secrecy about his identity as the messiah as one of mark s central themes wrede argued that the elements of the secret jesus silencing of the demons the obtuseness of the disciples regarding his identity and the concealment of the truth inside parables were fictions and arose from the tension between the church s post resurrection messianic belief and the historical reality of jesus there remains continuing debate over how far the secret originated with mark and how far he got it from tradition and how far if at all it represents the self understanding and practices of the historical jesus 8 christology edit see also names and titles of jesus in the new testament christology means a doctrine or understanding concerning the person or nature of christ 91 in the new testament writings it is frequently conveyed through the titles applied to jesus most scholars agree that son of god is the most important of these titles in mark it appears on the lips of god himself at the baptism and the transfiguration and is jesus own self designation 92 these and other instances provide reliable evidence of how the evangelist perceived jesus but it is not clear just what the title meant to mark and his 1st century audience 7 the term son of god had certain meanings in the hebrew scriptures and among jews 93 including referring to an angel the nation of israel as god s people a suffering righteous man or simply a man 94 95 96 one of the most significant jewish meanings of this epithet is a reference to an earthly king adopted by god as his son at his enthronement legitimizing his rule over israel 97 some earlier scholarship attempted to use the concept of a divine man to argue the gospels were aretalogies or narrative accounts of the deeds of a hero or god such as hercules or the egyptian pharaohs 98 99 7 97 however helen bond notes that apart from the problematic notion of a divine man there is little evidence that aretalogy represented a distinct genre 99 100 ulrich luz and armin baum find the four gospels to be biographies of jesus in the style of the hebrew bible and rabbinic works with relatively little greco roman influence 101 102 mark does not explicitly state what he means by son of god nor when the sonship was conferred 103 according to burkett mark conceived of jesus becoming god s son at his baptism while son of god referred to the relationship then established for him by god 104 however other scholars dispute this interpretation and instead hold that jesus is already presented as god s son even before his baptism in mark 105 boring argues mark does not mention a miraculous birth nor any doctrine of pre existence 106 while winn and wilhite find a divine christology present in the gospel 23 mark also calls jesus christos christ translating the hebrew messiah anointed person 107 in the old testament the term messiah anointed one described prophets priests and kings by the time of jesus with the kingdom long vanished it had come to mean an eschatological king a king who would come at the end of time one who would be entirely human though far greater than all god s previous messengers to israel endowed with miraculous powers free from sin ruling in justice and glory as described in for example the psalms of solomon a jewish work from this period 108 jews expected the messiah to be an eschatological figure a deliverer who would appear at the end of the age to usher in an earthly kingdom 109 the earliest jewish christian community saw jesus as a messiah in this jewish sense a human figure appointed by god as his earthly regent but they also believed in jesus resurrection and exaltation to heaven and for this reason they also viewed him as god s agent the son of god who would return in glory ushering in the kingdom of god 110 the most important occurrences are in the context of jesus death and suffering suggesting that for mark jesus can only be fully understood in that context 107 a third important title son of man has its roots in ezekiel the book of enoch a popular jewish apocalyptic work of the period and especially in daniel 7 13 14 where the son of man is assigned royal roles of dominion kingship and glory 111 112 mark 14 62 combines more scriptural allusions before he comes on clouds 113 the son of man will be seated on the right hand of god 114 in the old testament the cloud is the garment or dwelling place of deity the symbol of its presence in the midst of the people isaiah 19 1 lauds the lord riding upon a soft cloud at the transfiguration the cloud was the sign of god s presence on the mountain matt 17 5 and parallels and on the day of his ascension jesus was taken up in a cloud 115 the equivalence of these three titles christ son of god son of man the common element being the reference to kingly power 116 comparison with other writings edit entering into the sepulchre they saw a young man sitting on the right side clothed in a long white garment mark s description of the discovery of the empty tomb from the pericopes of henry ii mark and the new testament edit all four gospels tell a story in which jesus death and resurrection are the crucial redemptive events 117 there are however important differences between the four unlike matthew and luke the author does not mention a virgin birth or indicate whether jesus had a normal human parentage and birth unlike matthew and luke he makes no attempt to trace jesus ancestry back to king david or adam with a genealogy 118 whilst not as overt as john scholars have found that the synoptic gospels portray jesus as divine in various ways both as a divinity in a general sense and as a manifestation of the god of israel 119 many commentators argue that mark portrays jesus as the divine lord in his preface 120 many scholars find a conditional understanding of eschatology in the gospels with the date of the parousia also known as the second coming being dependent on israel s repentance rather than being fixed 121 80 110 122 and the expectation is reflected in the pauline epistles the epistle of james the epistle to the hebrews and in the book of revelation according to burkett the return failed and early christians revised...