Tuesday, December 2, 2014

Mark 1:1-8

This passage occurs in the RCL during Advent (year 2, week 2; most recently Dec. 7, 2014)
 
Summary:
The Greek in this passage is not complex, but it is riddled with problems.  I guess you could say the same thing about John:  He is not complex, but presents us a great riddle:  What do we do with him?  Perhaps the hermenuetic offered by Mark about Isaiah is the proper one for us today.  Mark rips Isaiah out of his historical context and reestablishes the passage's meaning christologically.  In the same way, let's rip John out of his context and interpret him christologically:  You need more than confessing your sins.  You need the son of God to send out the Spirit to forgive your sins in your Baptism!  Sure, that adds a bit of theology to the whole thing, but as Mark shows, that is the job of a proclaimer :-)

->  My added insight for 2014:  Mark's Gospel begins with the theology of the cross.  Where do we find God?  In the wilderness, on the edge, in a stinky socially unacceptable man.  Jesus will keep showing up in the wrong places in the Gospel of Mark (and all the Gospels).  Jesus will keep showing up in our lives in the wrong places too.

Here are some problems:
Citation problem:  Isaiah in verse 1:2 andv 3
Mark says "Just as it is written in the prophet Isaiah" and then goes to quote Malachi.  He doesn't get to Isaiah until verse 3.  (My guess is that Malachi wouldn't be known to his audience but Isaiah perhaps would have been).  Even if you ignore this problem, Mark is clearly a bad student of the OT because he takes the verse out of context.  Clearly Isaiah was not talking about John the Baptist!  But wait a minute.  If Mark takes Isaiah out of its historical context and reinterprets the passage in light of Christ...then cannot we do the same??

Word problem:  John the Baptist/baptizing in verse 1:4
Literally the text reads "John the one who baptizes" or even "John, while baptizing."  However, I do not think calling him "John the Baptist" is an unfair translation.  In fact, Mark will call John the Baptist elsewhere, 6:25; 8:28.  Here Mark is emphasizing his activity of baptizing.  The most complex thing however is simply the word "baptism."  We have 2,000 years+ of interpretation of this word.  In this pre-theological usage it simply means, "to dip in water to wash."  It came to mean, according to the Freiberg dictionary, "of Jewish ritual washings wash, cleanse, purify by washing."  The point of all this is that John's Baptism is not necessarily what we think of as our baptisms.  This is not a baptism of grace; it is not a baptism of binding oneself to Jesus ministry, much less his death and resurrection.  John was telling people to commit themselves and signify their repentance with Baptism.

Textual problems:  "Of God" in verse 1:1
The phrase "of God" (tou theou) is not found in all the manuscripts. It is pretty debatable from a textual point, although I think Nestle Aland 27's double brackets are a bit strong.  Some significant manuscripts have it.  The NET Bible notes offer a really fascinating hypothesis as to why the "son of God" is dropped from varius manuscripts (based on the particular letters that are used).  However, this is kind of a moot point for the Gospel of Mark.  Jesus clearly is the son of God in the book; the question is when and how do we learn this. From the first line of the book?  No.  From the cross.  From a centurion nonetheless.  Perhaps it simply adds to the great mystery novel that Mark wrote...

Punctuation problem:  "In the wilderness" in 1:3
The position of the phrase "in the wilderness" is arbitrary.  We do not have the original punctuation is either Hebrew or Greek.  Later Jewish monks added the punction (suggested by the original likely meaning of the verse), "A voice cries out, 'In the wilderness prepare the way'" but the writer of Mark moves the break and makes it "A voice cries out in the wilderness, prepare the way."  Admittedly, we really don't know Mark's original punctuation (this was not passed on for the first four centuries at least) but Mark definitely seems to suggest a change from the Hebrew.

Participle problem:  "confessing" in 1:5
The tenses of the Greek participles fight against an "Ordo Salutis" in this passage. Baptizing and confessing occur at the SAME time CONTINUALLY. Not one after the other (imperfect active verb with a present participle == concurrent, on-going action).  The people do not confess and then get baptized or the otherway around.  They are doing both of them.

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