DOCSLIB.ORG

The Return of the Shepherd: Zechariah 13:7–14:6 As an Interpretive Framework for Mark 13

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Return of the Shepherd: Zechariah 13:7–14:6 As an Interpretive Framework for Mark 13 Chapter 7 The Return of the Shepherd: Zechariah 13:7–14:6 as an Interpretive Framework for Mark 13 Paul Sloan This study offers a paradigm by which to understand afresh a passage well- worn with debate. Discussions of Mark 13 range from its literary integrity and unity with the rest of Mark, to the historicity of the discourse as a teaching of Jesus. Naturally space and the nature of this volume do not allow pursuit of each of these topics. Instead, this essay explores the arrangement of the discourse, some of its allusions to Zechariah, and the consequent interpreta- tion of Mark 13:26, ultimately arguing that it refers to Jesus’ second coming. Though the majority of scholars indeed take this verse to refer to Jesus’ fu- ture parousia,1 a growing number have challenged this traditional position and proposed alternatives, and their position invites further dialogue.2 Moreover, 1 For the classic history of interpretation on Mark 13, including a defence of the traditional “second coming” interpretation, see George Beasley-Murray, Jesus and the Last Days: The Interpretation of the Olivet Discourse (Peabody: Hendrickson, 1993). See also Larry Hurtado, Mark (NIBC; Peabody: Hendrickson, 1989), 211–227; Ben Witherington, The Gospel of Mark: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans, 2001), 336–350; Robert Stein, Mark (BECNT; Grand Rapids: Baker, 2008), 584; idem, Jesus, the Temple, and the Coming Son of Man: A Commentary on Mark 13 (Downers Grove: IVP, 2014). 2 Among the challengers of the traditional view are G.B. Caird and L.D. Hurst, New Testament Theology (Oxford: Clarendon, 1994), 365–367; N.T. Wright, Jesus and the Victory of God: Christian Origins and the Question of God (Minneapolis: Fortress, 1996), 339–368 (hereaf- ter JVG); Thomas Hatina, “The Focus of Mark 13:24–27: The Parousia, or Destruction of the Temple?” Bulletin for Biblical Research 6 (1996): 43–66; Scot McKnight, A New Vision for Israel: The Teachings of Jesus in National Context (Grand Rapids: Eerdmans, 1999); R.T. France, The Gospel of Mark: A Commentary on the Greek Text (NIGCT; Grand Rapids: Eerdmans, 2002), 532–542; Michael Bird, “Tearing the Heavens and Shaking the Heavenlies: Mark’s Cosmology in its Apocalyptic Context,” in Cosmology and New Testament Theology (ed. J. Pennington and S. McDonough; London: T&T Clark, 2008), 56. I should clarify that by defending that Mark 13 depicts Jesus’ “second coming,” I do not also defend a rapture and/or an “end of the space- time universe.” On the unnecessary conjoining of such interpretations, see Dale Allison’s cri- tique of N.T. Wright’s reading of “apocalyptic,” and Wright’s response: Dale Allison, “Jesus and the Victory of Apocalyptic,” in Jesus and the Restoration of Israel (ed. C. Newman; Downers Grove: IVP, 1999), 126–141, and Wright, “In Grateful Dialogue: A Response,” in the same vol- ume, 261–268. One can, and I do, believe that Mark 13 describes the fall of Jerusalem and the temple, the second coming of Jesus, and the restoration of the people of God, all without © koninklijke brill nv, leiden, 2019 | doi:10.1163/9789004383371_007 The Return of the Shepherd 129 the history of interpretation of the discourse demonstrates a consistent crux interpretum, namely the question as to why Mark’s Jesus would answer a ques- tion about the destruction of the temple (13:4) with reference to his second coming (13:24–27). These events—the destruction of Jerusalem/the temple and the return of Jesus—are seemingly unrelated, and thus their collocation within the single discourse demonstrates, so the argument goes, both the com- posite nature of the discourse and the weakness of the author’s editorial savvy. Solutions to this purported dilemma include claiming that Mark conjoined the events because each was of eschatological import,3 or, alternatively, claiming that “the coming of the Son of Man” does not refer to Jesus’ second coming but to the temple’s destruction.4 The former solution is not necessarily wrong, though it certainly lacks precision and a satisfactory explanation. The latter solution and its expositors are ingenious, but the proposal contains many in- terpretative flaws that preclude an unqualified acceptance. In light of these persistent dilemmas, and in keeping with the present volume’s theme of read- ing strategies and the reuse of scripture, I propose that Mark 13 be interpreted in the light of Zech 13:7–14:6. More specifically, I suggest that Mark 13 exhibits an eschatological scenario influenced by the events and sequences of Zech 13:7–14:6, evident by numer- ous allusions to the latter text throughout the discourse.5 Zechariah 13–14 pres- ents a scenario in which God’s “shepherd” is stricken (13:7), the sheep of that shepherd scatter (13:7), the land of Israel experiences tribulation (13:8), God’s covenantal people are refined (13:9), Jerusalem is attacked by Gentiles (14:1–2), houses are ransacked, women are defiled, and half of the city-dwellers are ex- iled (14:2), the route of safety for God’s people is flight through the mountains (14:5), and finally, the Lord comes with his angels in the midst of failing light (14:5–6). These events are paralleled in Mark 13–14, evident by lexical and fig- ural parity, in the form of Jesus as the stricken shepherd (14:27), the disciples as the scattered sheep (14:27), and the tribulation that follows Jesus’ execution (Mark 13). In Mark 13, the tribulation follows the sequence of Zech 13–14 above, namely: the land experiences tribulation (Mark 13:7–8), the people of God are refined (13:9–13), Jerusalem is attacked by Gentiles, with explicit reference to disunity, and all without resorting to a rapture and/or material collapse of the space-time universe. 3 See e.g. Craig A. Evans, Mark 8:27–16:20 (WBC 34b; Nashville: Thomas Nelson, 2001), 292; Witherington, Gospel of Mark, 336–42; Stein, Mark, 599 n.8. 4 See note 2. 5 The discourse alludes to many other texts, including Daniel, Deuteronomy, and Isaiah. This essay does not suggest that Zechariah is the sole influence of Mark 13, but rather a very sig- nificant one among many..
Load more

Recommended publications
  • What Did Jesus Say About the End Times: Part 1
    1 What Did Jesus Say About The End Times: Part 1 Mark 13:1-23 Introduction: 1) Few subjects spark greater interest than the study of eschatology or the “end times.” Christians and non-Christians alike are fascinated by the issue, even if they are skeptical about much of what they hear and read. Unfortunately much of this skepticism is warranted when you consider the spectacularly erroneous predictions of so many pseudo-prophets and prognosticators. 2) No one has swung and missed on the coming of the end more than the Jehovah’s Witnesses whose false predictions currently stands at 9 (1874, 1878, 1881, 1910, 1914, 1918, 1925, 1975, and 1984). In 1988 many evangelical Christians looked rather foolish when they were seduced by Edgar Whisenant’s 88 Reasons Why the Rapture is in 1988. Not to be out done, New Age advocates cite Mayan & Aztec calendars and predict the end will come on December 21, 2012. And, I could continue down this tragic trail for quite some time. 3) Jesus addressed issues related to the end times in what is often called “the Olivet Discourse” since it was delivered on the Mount of Olives overlooking Jerusalem. So important was this teaching that we find it recorded in all 3 synoptic gospels (Matt 24:1-25: 46; Mark 13:1-37; Luke 21:5-36). As we examine these verses we do not find Jesus encouraging us to set dates or identify the Antichrist, False Prophet or the 4 Horsemen of the Apocalypse. Rather, He admonishes us be on guard (v.
    [Show full text]
  • Cruciformed ! Mark's Story of Jesus and His Disciples
    CRUCIFORMED ! MARK’S STORY OF JESUS AND HIS DISCIPLES A literary study of the narrative of Mark’s Gospel with insights and conversation starters in twenty sessions A resource for the Book of Faith initiative within the Evangelical Lutheran Church in America THE REV. DR. MARK I. WEGENER RICHFIELD, MINNESOTA [email protected] Copyright © 2015 This page is intentionally left blank so you can photocopy the pages back-to- back without losing the sequence. CRUCIFORMED ! MARK’S STORY OF JESUS AND HIS DISCIPLES From all inductions, the gospel according to Mark is the first to call the story of Jesus a St. Mark is the earliest of the four gospels in “gospel.” At that time “gospel” or “evangel” the New Testament. Most likely it was written was almost a technical term for an official around 70 CE, shortly before or after the announcement that a new emperor was arriv- Roman armies captured Jerusalem and de- ing, or that a city or territory was to receive stroyed the temple. special treatment, such as a reduction in taxes. Of course, no one knows exactly who wrote Perhaps the political connotation of “gospel” this document. Traditionally the name of is why the accounts of Matthew, Luke and John Mark, a companion of both the apostles John do not explicitly refer to themselves as Paul and Peter, has been associated with it. “gospels.” But the evidence that this person is the actual author is slim at a best. Third, Mark provided the pattern which was later used by the authors of Matthew and And exactly where it was written and for Luke.
    [Show full text]
  • End Time Chronology from Jesus in the Olivet Discourse (Matthew 24, Mark 13, Luke 21) Shawn Nelson
    November 5, 2017 End Time Chronology from Jesus in the Olivet Discourse (Matthew 24, Mark 13, Luke 21) Shawn Nelson (1) How does Matthew 24 fit into our on-going study? The view we’ve been teaching (Premillennialism) says there will be a literal world leader (antichrist) who is able to establish peace treaty in the Middle East between Israel and her neighbors for 7 years (Dan. 9:24-27). In the middle of the 7 years he walks into the temple in Jerusalem, takes away the sacrifices (Dan. 12:11), and declares himself to be God (Dan. 9:27; 11:31; Matt. 24:15; Mark 13:14; 2 Thess. 2:3-4). He forces everybody to worship him (2 Thess. 2:4; Rev. 13:15) and requires them to have a mark in order to buy or sell anything anywhere in the world (Rev. 13:16). Matthew 24 helps us see that Jesus’ taught the above scenario too. Jesus mentions all of the following: the existence of the nation of Israel, the temple in Jerusalem, the antichrist, tribulation, the second coming (and possibly rapture). The Temple to Be Destroyed 24 Then Jesus went out and departed from the temple, and His disciples came up to show Him the buildings of the temple. 2 And Jesus said to them, “Do you not see all these things? [the Jerusalem temple] Assuredly, I say to you, not one stone shall be left here upon another, that shall not be thrown down.” The Disciples’ Two Questions 3 Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things be? [temple being destroyed] And what will be the sign of Your coming, and of the end of the age?” The Tribulation 4 And Jesus answered and said to them: “Take heed that no one deceives you.
    [Show full text]
  • PDF Gospel of Mark
    The Gospel of MARK Part of the Holy Bible A Translation From the Greek by David Robert Palmer https://bibletranslation.ws/palmer-translation/ ipfs://drpbible.x ipfs://ebibles.x To get printed edtions on Amazon go here: http://bit.ly/PrintPostWS With Footnotes and Endnotes by David Robert Palmer July 23, 2021 Edition (First Edition was March 1998) You do not need anyone's permission to quote from, store, print, photocopy, re-format or publish this document. Just do not change the text. If you quote it, you might put (DRP) after your quotation if you like. The textual variant data in my footnote apparatus are gathered from the United Bible Societies’ Greek New Testament 3rd Edition (making adjustments for outdated data therein); the 4th Edition UBS GNT, the UBS Textual Commentary on the Greek New Testament, ed. Metzger; the NA27 GNT; Swanson’s Gospels apparatus; the online Münster Institute transcripts, and from Wieland Willker’s excellent online textual commentary on the Gospels. The readings for Φ (043) I obtained myself from Batiffol, Source gallica.bnf.fr / Bibliothèque nationale de France. PAG E 1 The Good News According to MARK Chapter 1 John the Baptizer Prepares the Way 1The beginning of the good news about Jesus Christ, the Son of God.1 2As2 it is written in the prophets: 3 "Behold, I am sending my messenger before your face, who will prepare your way," 3"a voice of one calling in the wilderness, 'Prepare the way for the Lord, make the paths straight for him,'4" 4so5 John the Baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins.
    [Show full text]
  • The Gospel of Mark
    Bold Declaration by an Insider The Gospel of Mark “The beginning of the gospel of Jesus Christ, the Son of God” Mark 1:1 “…it might be called a ‘witness document,’ something like a tract that someone would hand out…” R C Sproul “For the Son of Man came…to give his life as a ransom for many.” 10:45 Identity: Mission: Why did he come? Who is Jesus? Who do you say Jesus is? Call: How should we respond? Come and die…and live 8:34-38 “repent and believe” 1:15 18 Miracles 3 Miracles Act One: Galilee Act Two: On the Way to Jerusalem/The Cross Act Three: Jerusalem/The Cross (Mark 1:1 – 8:21) (Mark 8:22 – 10:52) (Mark 11:1 – 16:8) Five Blocks of Evidence Healing Summary of Mark Power and Authority: Healing Blind Man in Identity 8:27- 30 Blind In Mark: • To teach • Over death Two Stages Mission 8:31-33 Bartimaeus Jesus’ Throne is the Cross • Over sickness • To forgive sin 8:34-38 It does not end here… • Over nature (8:22-26) Call (10:46-52) AD 29 Mid-April, 32 AD to March 29 33 AD April 3 33 AD (Summer or Autumn) Mid-Sept, 32 AD (Sunday) (Friday) (2 ½ to 3 Years) (6 to 12 Months) (Last Week) Approximately 3 ½ Years of Public Ministry Sin: rebellion; a problem of the heart. 7:14-23 (Rom 3: 9-20; 23) Wrath: God’s anger at sin. 9:42-50 (Rom 2:8; Eph 2:3) Grace: undeserved favor.
    [Show full text]
  • Gospel of Mark Study Guide
    Gospel of Mark Study Guide Biblical scholars mostly believe that the Gospel of Mark to be the first of the four Gospels written and is the shortest of the four Gospels, however the precise date of when it was written is not definitely known, but thought to be around 60-75 CE. Scholars generally agree that it was written for a Roman (Latin) audience as evidenced by his use of Latin terms such as centurio, quadrans, flagellare, speculator, census, sextarius, and praetorium. This idea of writing to a Roman reader is based on the thinking that to the hard working and accomplishment-oriented Romans, Mark emphasizes Jesus as God’s servant as a Roman reader would relate better to the pedigree of a servant. While Mark was not one of the twelve original disciples, Church tradition has that much of the Gospel of Mark is taken from his time as a disciple and scribe of the Apostle Peter. This is based on several things: 1. His narrative is direct and simple with many vivid touches which have the feel of an eyewitness. 2. In the letters of Peter he refers to Mark as, “Mark, my son.” (1 Peter 5:13) and indicates that Mark was with him. 3. Peter spoke Aramaic and Mark uses quite a few Aramaic phrases like, Boanerges, Talitha Cumi, Korban and Ephphatha. 4. St Clement of Alexandria in his letter to Theodore (circa 175-215 CE) writes as much; As for Mark, then, during Peter's stay in Rome he wrote an account of the Lord's doings, not, however, declaring all of them, nor yet hinting at the secret ones, but selecting what he thought most useful for increasing the faith of those who were being instructed.
    [Show full text]
  • Welcome to Shadyside Presbyterian Church
    Welcome to Shadyside Presbyterian Church We are grateful for your presence and invite you to participate in the worship, study, fellowship, and service of this congregation. If you are a guest with us this morning, our ushers are available to assist you. Following worship, we invite those who are new to the church to join us under the ficus tree in the Sharp Atrium, where New Member Committee representatives will greet you and answer any questions you may have. Nursery care is available for infants through three-year-olds during worship. Pagers are available. A cry room with an audio broadcast of worship is available downstairs in the Marks Room. Children in Worship – At 11:00 a.m., families with two- and three-year-olds are welcome to report directly to the Nursery. Four-year-olds through second-graders attend worship and may exit with their teachers before the sermon to participate in children’s chapel worship and Christian education. (If you are a first-time guest, please accompany your child to the Chapel before returning to the Sanctuary.) Parents should meet their children in the Christian education classrooms after worship. On the first Sunday of the month, first- and second-graders stay in worship through the entire service for Communion. A bulletin insert designed for children is available in the Narthex. A video broadcast of worship is available in the Craig Room, accessible through the Narthex at the back of the Sanctuary. Flower Ministry – After worship, members of the Board of Deacons’ Flower Ministry divide the chancel flowers into bouquets to be distributed to individuals who are celebrating joyous occasions and to those who could use some cheer.
    [Show full text]
  • The Earliest Magdalene: Varied Portrayals in Early Gospel Narratives
    Chapter 1 The Earliest Magdalene: Varied Portrayals in Early Gospel Narratives Edmondo Lupieri In the early writings produced by the followers of Jesus, Mary Magdalene is connected with key events in the narrative regarding Jesus: his death on the cross, his burial, and his resurrection.1 At first sight, her figure seems to grow in importance through time. Her name and figure, indeed, are completely ab- sent from the oldest extant texts written by a follower of Jesus, the authentic letters of Paul.2 This is particularly striking, since 1 Cor 15:5–8 contains the ear- liest known series of witnesses to the resurrection, but only men are named specifically.3 1 All translations are the author’s. The Greek text of the New Testament is from Eberhard Nestle et al., eds., Novum Testamentum Graece, 27th ed. (Stuttgart: Deutsche Bibelgesellschaft, 1993). 2 This phenomenon seems to parallel the minimal importance of the mother of Jesus in Paul’s letters. He mentions her only once and indirectly, when stressing that Jesus was born “of a woman” and “under the Law” (Gal 4:4). Besides using her existence to reaffirm the humanity (and Jewishness) of Jesus (for a similar use of a similar expression to describe the humanity of John the Baptist, see Luke 7:28 / Matt 11:11), Paul does not seem to care about who that “woman” was. This does not mean that Paul is particularly uninterested in Mary Magdalene or in Jesus’s mother, but that generally in his letters Paul does not seem to be interested in any detail regarding the earthly life of Jesus or in the persons who were around him when he was in his human flesh (see further n.
    [Show full text]
  • Reading the Gospels for Lent
    Reading the Gospels for Lent 2/26 John 1:1-14; Luke 1 Birth of John the Baptist 2/27 Matthew 1; Luke 2:1-38 Jesus’ birth 2/28 Matthew 2; Luke 2:39-52 Epiphany 2/29 Matthew 3:1-12; Mark 1:1-12; Luke 3:1-20; John 1:15-28 John the Baptist 3/2 Matthew 3:13-4:11; Mark 1:9-13; Luke 3:20-4:13; John 1:29-34 Baptism & Temptation 3/3 Matthew 4:12-25; Mark 1:14-45; Luke 4:14-5:16; John 1:35-51 Calling Disciples 3/4 John chapters 2-4 First miracles 3/5 Matthew 9:1-17; Mark 2:1-22; Luke 5:17-39; John 5 Dining with tax collectors 3/6 Matthew 12:1-21; Mark 2:23-3:19; Luke 6:1-19 Healing on the Sabbath 3/7 Matthew chapters 5-7; Luke 6:20-49 7 11:1-13 Sermon on the Mount 3/9 Matthew 8:1-13; & chapter 11; Luke chapter 7 Healing centurion’s servant 3/10 Matthew 13; Luke 8:1-12; Mark 4:1-34 Kingdom parables 3/11 Matthew 8:15-34 & 9:18-26; Mark 4:35-5:43; Luke 8:22-56 Calming sea; Legion; Jairus 3/12 Matthew 9:27-10:42; Mark 6:1-13; Luke 9:1-6 Sending out the Twelve 3/13 Matthew 14; Mark 6:14-56; Luke 9:7-17; John 6:1-24 Feeding 5000 3/14 John 6:25-71 3/16 Matthew 15 & Mark 7 Canaanite woman 3/17 Matthew 16; Mark 8; Luke 9:18-27 “Who do people say I am?” 3/18 Matthew 17; Mark 9:1-23; Luke 9:28-45 Transfiguration 3/19 Matthew 18; Mark 9:33-50 Luke 9:46-10:54 Who is the greatest? 3/20 John chapters 7 & 8 Jesus teaches in Jerusalem 3/21 John chapters 9 & 10 Good Shepherd 3/23 Luke chapters 12 & 13 3/24 Luke chapters 14 & 15 3/25 Luke 16:1-17:10 3/26 John 11 & Luke 17:11-18:14 3/27 Matthew 19:1-20:16; Mark 10:1-31; Luke 18:15-30 Divorce & other teachings 3/28
    [Show full text]
  • Gospel of Mark Sampler
    GOSPEL OF MARK SAMPLER ® “Then he said to me, ‘These words are faithful and true.’” Revelation 22:6a, Christian Standard Bible FAITHFUL AND TRUE. These words describe God’s Word (Rev. 22:6). As a Christian leader, you want to be “faithful” and “true” to the Word that reveals God’s character and transforms lives. At LifeWay, we share your commitment to God’s Word, and that is why we are delighted to present you with the Gospel of Mark in the new Christian Standard Bible (CSB), a translation that combines accuracy and readability, without compromise. The Christian Standard Bible was developed by a team of top biblical scholars from a variety of conservative denominations. As you will see, they have delivered a translation that hits the sweet spot of that balance between fidelity and readability. The Gospel of Mark was my first encounter with the Christian Standard Bible. When I began reading through this Gospel, I hoped to experience afresh the good news of Jesus through a translation that communicates ancient truths to a contemporary audience as faithfully and clearly as possible. I wasn’t disappointed. By the time I had finished the first chapter, I was already excited to see how the CSB captured the urgent feel of Mark’s narrative. As I read further, I loved seeing how the translation opted for a word-for-word rendering wherever the text was clearly understandable, while also employing a more dynamic translation wherever a word- for-word approach would obscure the original meaning. As a pastor, I have grown confident in the CSB’s accuracy and precision.
    [Show full text]
  • The Death and Resurrection of Jesus the Final Three Chapters Of
    Matthew 26-28: The Death and Resurrection of Jesus The final three chapters of Matthew’s gospel follow Mark’s lead in telling of the passion, death and resurrection of Jesus. At each stage Matthew adds to Mark’s story material that addresses concerns of his community. The overall story will be familiar to most readers. We shall focus on the features that are distinctive of Matthew’s version, while keeping the historical situation of Jesus’ condemnation in view. Last Supper, Gethsemane, Arrest and Trial (26:1–75) The story of Jesus’ last day begins with the plot of the priestly leadership to do away with Jesus (26:1–5). As in Mark 14:1-2 they are portrayed as acting with caution, fearing that an execution on the feast of Passover would upset the people (v 5). Like other early Christians, Matthew held the priestly leadership responsible for Jesus’ death and makes a special effort to show that Pilate was a reluctant participant. Matthew’s apologetic concerns probably color this aspect of the narrative. While there was close collaboration between the Jewish priestly elite and the officials of the empire like Pilate, the punishment meted out to Jesus was a distinctly Roman one. His activity, particularly in the Temple when he arrived in Jerusalem, however he understood it, was no doubt perceived as a threat to the political order and it was for such seditious activity that he was executed. Mark (14:3–9) and John (12:1–8) as well as Matthew (26:6–13) report a dramatic story of the anointing of Jesus by a repentant sinful woman, which Jesus interprets as a preparation for his burial (v.
    [Show full text]
  • 1 the Gospel of Matthew: Introduction and Overview Matthew Was The
    The Gospel of Matthew: Introduction and Overview Matthew was the favorite and most prominent Gospel of early Christianity; it was typically listed first, and it was the Gospel most frequently quoted by the “Church Fathers.” • Carefully constructed to facilitate memory • Early assumption that it was written by an apostolic witness • Early assumption that Matthew was written first • Begins with a genealogy, providing ancient readers a sense of connection between the Gospel story and the salvation-history stories of Hebrew scripture. Date : Probably between 80 and 100, with 90 as a reasonable estimate Author and Audience : The author is unknown. Like all the Gospels, “Matthew” was written anonymously, and his name was attached to the document toward the end of the 2 nd century. The author was apparently a person of Jewish background who must have grown up in a Hellenistic city (probably Antioch), and spoke Greek. He may have been familiar enough with Hebrew for limited study (although the Greek Septuagint would have been his Bible), and enough Aramaic for informal conversation. Although he does not appear to have had formal training as a rabbi, he clearly had a teaching role in his community. This is not material written as timeless truth; it was not written for future generations. Like every “book” and letter in scripture, Matthew’s Gospel was written to a particular group of people to help them with the development of their faith in their unique historical situation: to educate, encourage, teach, and inspire. Matthew is a Greek Gospel, using Greek sources, written for a mixed congregation of Jewish and Gentile Christians at a time when the Jesus tradition had become mixed with legend, and when the ethical teaching of Jesus was being reinterpreted in order to apply it to new situations and codified into law.
    [Show full text]