Archive for the ‘methodology’ Category

The Death of Jesus in the Gospel of Mark

The purpose of my last few months of research has been to explore, within the narrative of the gospel of Mark, the link between Jesus’ death and the Temple.  This link is clearly to be seen at the surface level of the passion narratives where the  Temple and the  cross are fused together in the closing stages of the Markan narrative. For instance, Jesus at his trial, which leads directly to his execution, is  falsely accused of saying that he would destroy the Temple sanctuary ( ναὸν) and replace it with another (14:58). This accusation is repeated during the crucifixion  in the form of mockery  (15:29) and at the point of death the link between Jesus’ death and the Temple is made explicit, ‘for a single instant…. we [the reader] are transplanted from Golgotha to the Temple area, and then back to Golgotha’ when the veil of the Temple was torn (ἐσχίσθη)  in two (15:38).

The attached paper (click on title above)  seeks to explore these themes.


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A few years ago, as I was applying to do ordination training and a research degree at Trinity College,  I read Tom Wright’s response to ‘Pierced for our Transgressions’. In this critique, in which he described the book as sub-biblical, he lamented the fact that discussion of the atonement often bypasses the Gospels and heads straight to the Pauline texts. It was this lament which provided a springboard for my own research. On arriving at Trinity, and in discussion with my supervisor, I began to look at Jesus’ death in the gospels. My first paper was an analysis of Mark 10:45 which opened my eyes to how much material I would need to cover. As the years have moved on my focus has moved from the historical Jesus to the Gospel of Mark. with a particular focus on  the death of Jesus in relation to the tribulation, Temple, and exile.   The road is long with many a winding turn….. The following video which I came across by friend and fellow blogger ‘The Bishop’ reminded and encouraged me as to the relevance of my research to the contemporary atonement debate and to the church.

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Chapter 4 is entitled ‘Deep Truth’ and explores issues of epistemology.  He thinks that traditionalists have often misrepresented postmodernism and have failed to understand postmodernity as  emergent leaders understand it. Is postmodernity in all forms the enemy? Lstenign to the rhetoric of some evangelicals you would think so. However, he also criticises the emergent church for not recognizing that there are movements and thinkers in the evangelical world who also reject modernism.

‘Emerging voices tend to overstate the traditional church’s captivity to the rationalism and individualism of modernism by ignoring the last hundred years of evangelical criticism of Enlightenment rationalism by thinkers such as Abraham Kuyper, C.S. Lewis, Cornelius Van Til, Herman Dooyeweerd and Nicholas Wolterstorff [quite a few neocalvinists in this list]. Long before post-modern thinkers came on the scene, these Christian thinkers have been debunking the church’s captivity to science and rationalism. It concerns me that bright scholars like Stanley Grenz and John Franke, two influential thinkers for the emerging church, do nor bring this up. It seems the emerging church, for rhetorical purposes, uses sweeping generalizations about the traditional church that are unfair.’ 76

But the traditional church is just as guilty. By not taking the time to understand what the emergent church means by postmodernism, traditional thinkers jump to the conclusion that the emerging church is abandoning historic Christianity. This is certainly not true of the whole movement…Brian McClaren rejects ‘hard’ postmodernism. Few embrace radical relativism or deep constructivism that rejects all revelation or external authority.’ 76

I think Belcher’s analysis is spot on.  I will post more later

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Vindication of the Son of Man

R.T France rejects a parousia understanding of this passage as the text does not speak of the ‘son of man’ coming to earth but on the basis of its Daniellic background is to be understood, with Mark 8:38, as ‘enthronement, of the the ‘one like the son of man’ coming before the throne of God to be given universal and everlasting dominion. It is the imagery of setting upon a new kingship to replace the failed regimes of previous empires, and it is located not on the earthly scene but in the presence of the God of heaven.’1 Likewise for N.T. Wright , ‘The ‘son of man’ figure ‘comes’ to the Ancient of Days. He comes from earth to heaven, vindicated after suffering. The Danielic story always was one of vindication and exaltation, and was retold as such in the first century.’2

N.T. Wright and R.T France, although as Beasley-Murray shows it does have earlier advocates3, aswell as more contemporary exegetes such as Hatina and Perriman4, follow their understanding of this text on the basis of Daniel 7, with the movement of the ‘son of man’ being from earth to heaven, rather than from heaven to earth.

The Cosmic and Visible ‘Parousia of the Son of Man

For many commentators Wright and France’s understanding is mistaken for the natural reading of Mark 13:26 seems to suggest that the Son of Man comes towards earth. As Morna Hooker states

‘Mark does not tell us in what direction he moves: in Daniel, the one like the son of Man comes to God, and in isolation the saying here could give have the same meaning; on the context Mark gives it, however, it is natural to think that they will see the Son of man coming towards them.’5

Robert Stein, although not unusual in this, argues that the shift of Mark 13 has moved away from the localised destruction of Jerusalem to the parousia of Jesus. This parousia is to be understood as being cosmic and public and on the basis of Matthew’s reading of Mark can arguably be called ‘the close of the age’ (13:39), a time of final judgement (16:27), a time of eternal punishment or eternal life (Matthew 25:31). ‘The traditional interpretation of this verse is more persuasive’ and allows a coherency to be made with ‘parousia’ texts found elsewhere in the the New Testament (1 Cor 16:22, Rev 22:20).6 It is, for Joel Marcus, nothing less, than ‘the glorious advent of the Son of Man.’7, although, interestingly, the witnesses to his descent to earth, the implied subject of ‘they will see’, is ‘the personified celestial powers through whose realm he will make his triumphal descent.’ His coming in the clouds will ‘mark the end of the veiledness that characterises both Jesus and the people of God.’8 For Beasley-Murray, who we may, on the basis of his work on the subject, see as a spokesman for the mainstream view, the parousia is cosmic, final and public,

‘The clouds of his parousia unveil his hitherto hidden glory, which is the glory of God, the Shekinah; he is seen to be the eternal son of God… he also come sin the clouds to effect the divine work of judgement and redemption… so his parousia witnesses the consummation…:the Son of Man calls the dead to judgement, confessing his acceptance of those faithful to him and banishing the faithless (Mt 25:31ff, Mk 8:38, Mt 10:32, his Kingdom triumphs over all and is revealed in power (Mark 9:1)….9

1 R.T France NIGTC see also France Jesus and the Old Testament

2 Wright, Jesus and the Victory of God. 361

3Beasley-Murray traces its interpretative history from Colani. Beasley-Murray, Jesus and the Future, 259; Beasley-Murray, A commentary on Mark thirteen, 90-93.

4HATINA, “The Focus of Mark 13”; Perriman, The Coming of the Son of Man.

5Hooker, Gospel According to St Mark, 319.

6Robert H Stein, Mark (Baker exegetical commentary on the New Testament; Grand Rapids, Mich: Baker Academic, 2008), 610-616.

7J. Marcus, Mark 8-16 (Yale Univ Pr, 2009).

8W. L. Lane, The gospel according to Mark (Wm. B. Eerdmans Publishing, 1974), 476.

9Beasley-Murray, A commentary on Mark thirteen, 89-90.

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David J.A. Clines offers us this intersting quote,

‘If there are no ‘right’ interpretations, and no validity beyond the assent of various interest groups, biblical interpreters have to give up the goal of determinate and universally acceptable interpretations, and devote themselves to producing interpretation they can sell- in whatever mode is called for by the communities they choose to serve.’- in ‘Reader-Reponse, Deconstruction and Bespoke Interpretation’ New Literary Criticism and the Hebrew Bible

Sorry Mr Clines I think that your response to modernity is a bit over the top. Sit down, have a cup of tea and read about a critical realist approach to historiography.

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Naugle, in his significant study of the concept of worldview, describes the crucial role of stories and meta-narratives..

‘These stories that establish a symbolic world do indeed guide all forms of human activity. Worldview narratives create a particular kind of ‘mind’, and serve in a normative fashion as ‘controlling stories’. The most fundamental stories associated with a Weltanschauung—those closest to its metaphysical, epistemological, and ethical epicenter—possess a kind of finality as the ultimate interpretation of reality in all its multifaceted aspects. Such stories are considered sacred, and they provide the adhesive that unites those who believe in them into a society characterized by shared perspectives and a common way of life. They also provide a tenacious grid by which competing narratives and alternative claims to truth are judged. Controlling stories, therefore, function in a regulatory fashion both positively and negatively, and are able to bind those who accept them into an intellectual or spiritual commonwealth. Thus the bulk of human praxis does seem to be under the jurisdiction of a worldview, including the significant activities of reasoning, interpreting and knowing’ 303

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I am currently doing a thorough study of Jesus, The Tribulation and the End of Exile (JTEE)  by Brant Pitre. Here are some reflection on his work on tribulation themes within Second Temple Judaism. Any comments?

(a) Historiography and Second Temple Judaism

Due to a lack of serious scholarship in this area Pitre is to be applauded for offering a serious study which seeks to ‘trace the development and shape of the concept of eschatological tribulation in late Second Temple Judaism.’1 E.P Sanders criticisms against Schweitzer may well have been correct when levelled against his use of sources2, but can no longer, in the light of Pitre, be used to criticise some of his conclusion, as Pitre demonstrates, in the words of one reviewer,

‘successfully that the nexus of tribulation, the end of exile, and the coming of Messiah is present within enough strands of Second Temple Jewish literature to establish the plausibility of Jesus himself merging these themes in his own person and work.3

Pitre studies and examines texts dated from 200BC to 30AD. These dates are not arbitrary but are timebound as the ‘chosen time frame time frame is bound on one end by the earliest Jewish apocalypses and on the other by the lifetime of Jesus himself. ‘4

These texts, those composed between 200BC to 30AD, seventeen in all, are studied to answer the following questions.

      • How is the eschatological tribulation depicted in any given text?

      • What is the precise literary context in which the tribulation is described or referred to?

      • Is the tribulation in question explicitly messianic?

      • What (if any) scriptural basis is provided for the expectation of the tribulation?

      • Is there any connection between the eschatological tribulation and the restoration of Israel and the end of Exile?

These texts include Epistle of Enoch. Testament of Moses and documents from the Dead Sea Scrolls.5 From these texts, usually an analysis of a section from within the document as a whole, Pitre draws the following conclusions.

1.The tribulation is tied to restoration of Israel and the End of Exile.

2.A righteous remnant arises during the tribulation.

3.The righteous suffer and/or die during the tribulation. This sometimes includes the suffering and/or death of a messianic figure.

4.The tribulation is tied to the coming of the Messiah, sometimes referred to as the ‘Son of Man’

5.There is a tribulation precedes the final judgement.

6.The tribulation is depicted as the eschatological climax of Israel’s exilic sufferings, often through the imagery of the Deuteronomic covenant curses.

7.The tribulation has two stages (1) the preliminary stage, and (2) the Great tribulation.

8.The tribulation precedes the coming of the eschatological kingdom

9.An eschatological tyrant, opponent, or Anti-Messiah arises during the tribulation.

10.Typological images from the Old Testament are used to depict the tribulation

11.The tribulation is tied to the ingathering and/or conversion of the Gentiles.

12.The tribulation has some kind of atoning or redemptive function.

13.The Jerusalem Temple is defiled and/or destroyed during the tribulation.

14.The tribulation precedes the resurrection of the dead and/or a new creation6

A number of questions are raised by Pitre’s methodology at this point.

  1. Pitre, in limiting his study to texts produced between 200BC and 30AD, fails to include an analysis of the Hebrew Bible/Septuagint in his study.7 In one sense we can understand that he wants to look at later texts to show the development of tribulation ideas in second temple Judaism, yet we are faced, on the hand, with limited knowledge of the influence and reception history of texts such as Testament of Moses and the texts uncovered in the Dead Sea Scrolls. To be on more solid ground regarding the beliefs on the tribulation in ‘common’ or ‘mainstream’ Judaism we would be better placed in seeing tribulation themes as being found in the Hebrew Bible/Septuagint. By this I mean that although the canon was not necessarily fixed —there are no hard and fast lines delimiting God’s words.—8 , it is not possible to make a historical reconstruction of ‘tribulation’ beliefs without exploring the rich resources of the law and the prophets.

    Pitre offers an insightful understanding of tribulation themes in the Testament of Moses. This work, undoubtedly, is useful for understanding the mindset/worldview for its author and initial readers. However, we simply do not know how widely read this text was, and whether its opinions were accepted by Judaism at large. Or to look at another text, we may say that the Pitre’s study of the War Scroll found at Qumran, shows us the view of tribulation from this community, but this view cannot then be placed on Common Judaism, for the relationship between a sectarian group and those outside of it is complex, with both similarities and differences.

    However, if tribulation themes, although developed in 2nd temple Judaism, are found in the law and the prophets, we can be more confident that the theme of tribulation may have been common theological currency in the ‘average’ second temple worldview. Pitre impressively has shown us the route which could be followed, but a thorough study of Law, and most definitely the prophets, would be useful.

    In my own study I have found that the curses of Deuteronomy may provide a seedbed from which later apocalyptic and tribulation themes can grow, and that once in the prophets the theme of tribulation, in one guise or another is present. For instance the book of Malachi, dated to the fourth of fifth century BC, which I will return to in discussion of the Lord’s prayer, offers a prophetic look to the arrival of the ‘day of the Lord’. OF interest to us is the fact that this text is post-exilic, perhaps contemporary to Nehemiah, and looks to a day, because of the unfaithfulness of God’s people, of reckoning.

English Translation of MT

“For behold, rthe day is coming, sburning like an oven, when tall the arrogant and tall evildoers uwill be stubble. The day that is coming ushall set them ablaze, says the Lord of hosts, so that it will leave them neither root nor branch.

English Translation of LXX9

For, behold, a day comes burning as an oven, and it shall consume them; and all the aliens, and all that do wickedly, shall be stubble: and the day that is coming shall set them on fire, saith the Lord Almighty, and there shall not be left of them root or branch.


διότι ἰδοὺ ἡμέρα κυρίου ἔρχεται καιομένη ὡς κλίβανος καὶ φλέξει αὐτούς, καὶ ἔσονται πάντες οἱ ἀλλογενεῖς καὶ πάντες οἱ ποιοῦντες ἄνομα καλάμη καὶ ἀνάψει αὐτοὺς ἡ ἡμέρα ἡ ἐρχομένη έγει κύριος παντο κράτωρ καὶ οὐ μὴ ὑπολειφθῇ ἐξ αὐτῶν ῥίζα οὐδὲ κλῆμα 10

In the recently published book by Pate, C. Marvin, and Douglas Welker Kennard. Deliverance Now and Not Yet: The New Testament and the Great Tribulation11 we find an analysis of the book of Isaiah and Zechariah for themes of tribulation. Pate and Kennard in dialogue with Dale Allison state

‘Allison does not take into consideration the Old Testament, especially Isaiah 24-27, Zechariah and Daniel12…In failing to do this, Allison overlooks the key issue regarding the tribulation.’13

It is this criticism of Pate and Kennard which can be levelled against Pitre’s work. 14

Pate and Kennard may offer us a further insight into the concept of tribulation in the first century, but their discussion is brief and they ask different questions of the texts than Pitre. They are concerned to show whether atonement is mimetic or vicarious in the texts, whereas Pitre uses the ‘return from exile’ hermeneutic. To take this discussion further, for those in support of Pitre’s basic thesis, a full analysis the ‘law and the prophets’ for tribulation themes is necessary and urgent. As will be shown in the discussion of the Lord’s prayer this study could enhance our understanding of key gospel texts.

  1. Pitre has correctly brought out themes of tribulation in second temple literature but we may note, although this does not undermine his approach, that some texts which may refer to the tribulation have not been included in his study. For instance Wisdom of Solomon 3:5-6 and 19:22 have been read, by Pate and Kennard, as ‘reorientating of the eschatological idea that the godly will undergo the Messianic Woes at the end of time to a Hellenistic setting.15 Pitre does not discuss them, they read as follows,

          1. But the souls of the righteous are in the hand of God,

And no torment shall touch them.

2 In the eyes of fools they seemed to die;

And their departure was accounted to be their hurt,

3 And their going from us to be their ruin:

But they are in peace.

4 For though in the sight of men they be punished,

Their hope is full of immortality;

5 And having borne a little chastening, they shall receive great good;

Because God tested them, and found them worthy of himself.

6 As gold in the furnace he proved them,

And as a whole burnt offering he accepted them.

7 And in the time of their visitation they shall shine forth,

And like sparks among stubble they shall run to and fro.

8 They shall judge nations, and have dominion over peoples;

And the Lord shall reign over them for evermore.

9 They that trust on him shall understand truth,

And the faithful shall abide with him in love;

Because grace and mercy are to his chosen,

And he will graciously visit his holy ones. (Wisdom 3 1-9)16

    3) Pitre has demonstrated that an ‘expectation of messianic tribulation can be found in a diverse range of various genres of Jewish literature from the period.’17 Yet, we must be careful, as Pitre is, not to overstate our case. Although Pitre has found tribulation themes across a range of literature we are not in the position to state whether this was a theme with ‘normative’,’mainstream’ Judaism, or if it is a theme how prominent was it? Did the average Jew await/worry about/pray about the tribulation? Did Jesus wait the tribulation? Such a question cannot be easily answered, although we may, on the basis of Pitre’s work, say that it is appropriate to construct a ‘tribulation’ hypothesis, which seeks verification from the gospel data.

1JTEE 2 On reading Chapter 2 JTEE one is reminded of the the survey which was conducted by Sanders, E. P. Paul and Palestinian Judaism: A Comparison of Patterns of Religion. Augsburg Fortress Publishers, 1977, A previous attempt at clarifying 2nd temple Judaic views on the tribulation was recently put forward by Dale Allison who, prior to Pitre, offered the most systematic and well argued treatment of eschatological tribulation devoting a chapter to the ‘Great Tribulation in Jewish Literature’. See Allison, Dale C. End of the Ages Has Come: Early Interpretation of the Passion and Resurrection of Jesus. Fortress P.,U.S, 1985.   Chapter 2

2‘What is wrong with Schweitzer’s reconstruction is immediately clear:….his hypothesis does not arise naturally from the study of the texts but seems to be imposed upon them, and the dogma which he ascribes to Jesus may not even in fact even be thoroughly grounded in the contemporary Jewish expectation. The expectation of sufferings before the Messiah comes, for example, which is absolutely critical to Schweitzer’s hypothesis, may not precede the two wars with Rome, and numerous other elements of his eschatological scheme may be queried.’ Sanders, E. P. Jesus and Judaism. London: SCM Press, 1985, 23,

3Page 5 review of Pitre by Matthew S. Harmon Grace Theological Seminary Winona Lake, Indiana, “Review of Biblical Literature.” http://www.bookreviews.org/bookdetail.asp?TitleId=5514&CodePage=3825,5514.

4Pitre JTEE 23

5The full list is 1 Enoch 93:1-10;91:11-17, 1 Enoch 91-107, The Book of Daniel, The Book of Dreams , The book of Jubilees, The Third Sibylline Oracle, the Psalms of Solomen, The Testament of Moses, 1QH, 4Q171, 4Q174 & 4Q177, 1QS, CD, 1 QM, 4Q246, 1 Enoch 37-71

6Pitre JTEE 127-129

7Ibid 41 fn. 1 this hold true for his overview of second temple themes but in his interaction with the Jesus Traditon he makes links and notices allusions/echoes with the Old Testament.

8‘Many Jews and not a few early Christians percieved God’s word in the words of the Apocrypha. During the time of Jesus, there was no closed and clearly defined canon of sacred writings.’ James Charlesworth in the Forward to Desilva, David Arthur. Introducing the Apocrypha: Message, Context, and Significance. Baker Academic, 2002.

9English Translation of the Greek Septuagint Bible The Translation of the Greek Old Testament Scriptures, Including the Apocrypha. Compiled from the Translation by Sir Lancelot C. L. Brenton 1851

10Septuaginta : With morphology. Stuttgart : Deutsche Bibelgesellschaft, 1996, c1979, S. Mal 3:19-20

11Pate, C. Marvin, and Douglas Welker Kennard. Deliverance Now and Not Yet: The New Testament and the Great Tribulation. Peter Lang Pub Inc, 2003.

12Pitre does offer some discussion of the book of Daniel but only because he assigns it a late date

13Pate, C. Marvin, and Douglas Welker Kennard. Deliverance Now and Not Yet: The New Testament and the Great Tribulation, 33-34 with pages 34-37 looking at Isaiah, 37-39 Zechariah, 39-41 at Daniel

14Also of inetrest to us from Pate and kennard is their discussion of 2 and 4 Maccabees, books which Pitre fails to include in his study, which can be read successfully, in my opinion, against a tribulation backdrop. See 42-51

15Pate, C. Marvin, and Douglas Welker Kennard. Deliverance Now and Not Yet: The New Testament and the Great Tribulation 56-57

16Charles, Robert Henry (Hrsg.): Apocrypha of the Old Testament. Bellingham, WA : Logos Research Systems, Inc., 2004, S. 1:538-539

17 JTEE 128

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