Moderate revision of the author's thesis (doctoral)--Fuller Theological Seminary, 2007.

Based on linguistic and thematic links in the narrative, 'The Turning Point in the Gospel of Mark' argues that the twin pericopae of Peter's confession (8:27-38) and the Transfiguration (9:2-13) together function as the turning point of the Gospel and serve in a Janus- like manner enabling the reader to see the author's main focus: the identity of Jesus and the significance of that reality for his disciples. Peter's confession of Jesus as Messiah faces backward toward the Prologue (1:1-13) and functions as a mid-course conclusion. The declaration by God on the mountain faces forward and foreshadows the end-course conclusion (14:61-62; 15:39; Son of God). Jesus, in response, teaches that the Son of Man must suffer and die before being raised from the dead(8:31). Christologically, the images of Messiah, Son of Man, and Son of God converge and present Jesus, the crucified, as king, ushering in the kingdom of God in power (9:1 acting as the key swivel between the twin pericopae). When one is confronted withthis Jesus, though there remains something elusive about him and the kingdom of God in the narrative, the only wise decision (after calculating the costs, 8:34-38) is to follow.

This book investigates stories of Jesus' exorcisms in the Gospel of Mark. The story of Jesus' first public ministry in the synagogue (Mark 1:21-28) and the Beelzebul controversy story (3:20-30) are examined to understand the other acts of exorcism that Jesus performed (5:1-20; 7:24-30; 9:14-32). Both Mark 1:21-28 and 3:20-30 highlight Jesus as a teacher and as an eschatological exorcist. The latter stresses Jesus' own understanding of exorcism and relates his identity with that of the Holy Spirit. Therefore, the first two exorcism stories in Mark's Gospel confirm Jesus as the bearer of the kingdom of God. The motif of discipleship, which is evident in both stories, contributes to delineating Jesus' christological identity as the Son of God, as indicated by the incipit of Mark's Gospel (Mark 1:1). Markan exorcism stories in Mark 5:1-20; 7:24-30; and 9:14-29 further develop the presentation of Jesus' exorcisms and other primary motifs. The motifs of authority, identity, and mission confirm the christological identity of Jesus within gentile territory, and are an important part of his mission to the gentiles. Jesus' specific mission in Mark 9:14-29 presents the exorcism that Jesus performed in the context of his role in both death and resurrection. In this way, Jesus as the bearer of the kingdom of God defeats the kingdom of Beelzebul.

Many scholars disagree about what was meant by Jesus's intriguing self-designation ὁ υἱὸς τοῦ ἀνθρώπου (the Son of Man). This book attempts to find some clarity by working through every example of the phrase in the Gospel of Mark to determine how the phrase functions and what it means in that narrative. While every use of the phrase is self-referential and describes Jesus and his ministry, the analysis yields three main distinctions in use of the phrase as well as three significant unifying features. The book then moves to explore whether, despite of the skepticism of some scholars, there is some background for the phrase in the book of Ezekiel's use of בֶּן־אָדָם (son of man) in relation to basic form and function and to thematic import.

This might look like an ordinary commentary on Mark's Gospel, but it isn't one. It understands reality as Action, actions, change, diversity, movement, and the dynamic, rather than as Being, beings, the unchanging, the unitary, rest, and the static, and it reads Mark's Gospel in the light of that distinctive understanding of reality. It is all about action, change, and diversity, and it understands God, Jesus, and ourselves as action, change, and diversity. The initial chapter introduces the action-based understanding of reality as action in changing patterns--an actology, rather than an ontology. Then follows a section-by-section close study of the Gospel. The result is a unique and somewhat unexpected reading of the text and a distinctive theology to match.

The world to which the Gospel of Mark introduces its reader is a world of conflicts and suspense, enigmas and secrets, questions and overturning of evidence, irony and surprise. Its principal actor, Jesus, is perplexing in the extreme. He is evidently so for the religious authorities who oppose him, but also for his disciples, who shift from incomprehension to opposition and flight. Questions of meaning, life and death, good and evil are continually broached. This narrative is a subtle invitation to enter into a new world, that of the coming Reign of God, in which the first are last and whoever wants to save his life must lose it. This commentary on the Gospel of Mark has been enthusiastically reviewed in the French edition as one of the best current commentaries on Mark. As a narrative critical commentary, it favors an interpretation of the Gospel that tries to grasp the dynamic of the text taken as a whole. Even if the technical vocabulary of narrative analysis is not used, and the main results of the historical-critical criticism, particularly those of redaction criticism, are not neglected, as the notes will reveal, it is narrative criticism that guides the proceedings.

Reflections on the relationship between research and teaching Using Mark as a test case, scholars address questions like: How should my research and my approach to the text play out in the classroom? What differences should my academic context and my students' expectations make? How should new approaches and innovations inform interpretation and teaching? This resource enables biblical studies instructors to explore various interpretative approaches and to begin to engage pedagogical issues in our changing world. Features: Ideas that may be adapted for teaching any biblical text Diverse perspectives from nine experts in their fields Essays include tips, ideas, and lesson plans for the classroom