Church of St. John 2: We already know from 15:33 that the sun
returns after the ninth hour. The God-forsakenness of Jesus from 15:34 is cancelled in 15:38: the temple, the earthly residence of God, indicates the mourning, the compassion of God.
Just as the Jew tears his garment as a sign of mourning, or at least visibly tears a piece of it, so, as a sign of divine mourning, there is a huge tear in the temple curtain, the earthly garment of God.
The grief is so great that the extremely precious fabric tears in full length and becomes worthless.
The Passion Tradition of the Church of St. John: Mark contrasted
the constant descent over many stations to the absolute earthly low with the Passion Tradition of the Christians of St. John with the ascent again.
The restoration of the earthly honor of Jesus, 15:38-47, is followed by the restoration of the supernatural glory of Jesus, 16,1-8. Just as Jesus sinks lower and lower in his descent and his tormentors are of lower and lower rank, the ascent runs in reverse order from the lower to the higher rank.
Church of St. James 2: In Gethsemane the disciples James, John and Peter,
the progenitors of the Jewish Christians, the Baptist Christians, and the Petrine Christians, are of no help to Jesus, 14:32-42. When Jesus is taken captive, all the disciples flee, 14:50.
The Jewish authorities also oppose Jesus, 14:53-65, and while Jesus confesses, Peter denies, 14:66-72. Jesus cannot be arrested until the disciples flee, he cannot be handed over to the Gentiles until Peter has also turned away.
To the physical suffering of Jesus comes the spiritual suffering, because no one makes the attempt to help him. Everyone only tries to save his own skin.
In the Passion tradition of the Petrine Christians, 14:1-25,
the climax and conclusion of Jesus’ ministry among the disciples are shaped. The loss of Jesus’ sovereignty continues here. He is less and less master of the events.
The plan of the high priests takes shape, 14:1-2. At the anointing in Bethany Jesus is more object than acting subject, 14:3-9. The betrayal of Judas, 10-11, sets the divine plan of salvation in motion, which Jesus does not want to oppose.
The Lord’s Supper with the Twelve, 14:12-25, is the climax of Jesus’ activity among the disciples, but also the last pericope in which the disciples hold to Jesus.
Today I interrupt the normal text to tell something about myself.
I am Johannes Neumann, I live near Dresden in Germany. Since my youth I have been interested in Christianity, its origin and the Bible.
Besides the Bible, I am interested in science, in natural science and its history, in astronomy, in Nicolaus Copernicus, in Galileo Galilei, in Isaac Newton, in Albert Einstein. Everywhere nature follows certain rules, which we call laws of nature. When the sky is clear and the weather is not too cold, I like to look through my small telescope to observe the moon and stars.
I am especially happy about every single person who reads my blog and writes comments. It is great if you put a link to my blog on your homepage or recommend me in your Facebook group. I want my theses to become even better known so that they can find their way into the discourse of theology.
If you want to support me, you can find a donation account on the front page of my blog. You can find my books on www.johannesneumann.com
Judea and Jerusalem 3: From Mark 11:12 on Jesus is on bad terms with all groups.
with all groups: his own followers (irritation, 11:14), the high priests, 11:18, the elders, 11:28, all Jews, 12:1ss, Pharisees and Herodians, 12:13, the Sadducees, 12:18, the scribes, 12:28-40, the rich, 12:41.
In the end, only the poor widow remains – at the bottom of the social hierarchy – with whom Jesus has not yet broken. Jesus becomes a public non-person. End of part 1.
Church of St. Peter 3: After the confession of the Messiah,
8:27-30, the suffering as a characteristic of the Messiah and of Christians (a heritage from the Jewish-Christian tradition) must be brought home to them, 8:31-9:1, before the transformation of Jesus into the heavenly Messiah can form the climax of this section and of the whole Gospel book up to 16:8.
Mark places the transformation of Jesus, 9:2-13, exactly in the mathematical center of the Gospel and thus shows the importance of this event. Jesus, however, is not flanked by angels, but by figures of the Jewish prehistory, Moses and Elijah.
Church of St. Peter 2: The 2nd section begins again with a feeding miracle, 8:1-9.
with a feeding miracle, 8:1-9, followed by a demand for a sign from the Pharisees, 8:10-13, and the break with Jesus’ opponents.
The turning to the disciples, from 8:27 on, is more detailed this time and culminates in Peter’s confession of the Messiah. Mark underlines the importance of what follows by inserting a healing of the blind (the same happens before the entry into Jerusalem 10:46-52).