Pennsylvania State Pastors’ Conference November 2011

Pennsylvania State Pastors’ Conference 14-16 November 2011
Preaching Mark and John in Year B Mark G. Vitalis Hoffman Lutheran Theological Seminary at Gettysburg CrossMarks.com “The Preacher” from Williamsburg Museum

Outline Resources Overview of Lectionary Survey of Mark Survey of John
Narrative Criticism Survey of John

Online and Digital Resources
Textweek.com WorkingPreacher.org ON Scripture: ELCA Year B: United Methodist RCL: Christian Resource Institute: Narrative Lectionary:

Online and Digital Resources
Revised Common Lectionary Bible Software Accordance – Free at: BibleWorks – Free module: bibleworks.oldinthenew.org Logos – Free in Logos4 (includes RC, RCL, UM Lectionaries; $5 for Logos3) Downloadable for Outlook, iPhone, Google, Palm Free: ($7.50 at UCC site)

Advent starts November27 Christmas Day is a Sunday
TRANSFIG-URATION PENT-ECOST CHRIST KING EPIPHANY BAPTISM HOLY TRINITY ASH WED. EASTER HOLY WEEK ADVENT EASTER PENTECOST XMAS EPIPHANY LENT Advent starts November27 Christmas Day is a Sunday January 1 is a Sunday Epiphany = January 6 is a Friday Baptism of Lord = Sunday, Jan. 8 Transfiguration = February 19 Ash Wednesday = February 22 Palm/Passion Sunday = April 1 Easter = April 8 Pentecost = May 27 Holy Trinity = June 3 (>> skip Proper 4 / Ord 10) Reformation = October 28 All Saints = November 4 Thanksgiving = Nov 22 Christ the King = Nov 25

1st SUNDAY AFTER CHRISTMAS
TRANSFIG-URATION PENT-ECOST CHRIST KING EPIPHANY BAPTISM HOLY TRINITY ASH WED. EASTER HOLY WEEK ADVENT EASTER PENTECOST XMAS EPIPHANY LENT ADVENT Mark 13:24-37 – Keep awake! Mark 1:1-8 – John the Baptist John 1:6-8, John the Baptist Luke 1: Annunciation CHRISTMAS EVE Luke 2:1-20 CHRISTMAS DAY John 1:1-14 1st SUNDAY AFTER CHRISTMAS Luke 2: Simeon & Anna

EPIPHANY 2011-2012 Baptism: Mark 1:4-11
TRANSFIG-URATION PENT-ECOST CHRIST KING EPIPHANY BAPTISM HOLY TRINITY ASH WED. EASTER HOLY WEEK ADVENT EASTER PENTECOST XMAS EPIPHANY LENT EPIPHANY (Day: Matthew 2:1-12 – Wise Men) Baptism: Mark 1:4-11 John 1:43-51 – Philip & Nathaniel Mark 1:14-20 – Jesus begins ministry Mark 1:21-28 – Man w/ unclean spirit Mark 1:29-39 – Healing and preaching Mark 1:40-45 – Healing a leper Mark 2:1-12 – Forgiveness/Healing of paralytic Mark 2:13-22 – Eating with sinners Mark 2:23-3:6 – ‘Working‘ and healing on Sabbath Transfiguration: Mark 9:2-9

LENT 2011-2012 Mark 1:9-15 – Baptism, Wilderness, Preaching
TRANSFIG-URATION PENT-ECOST CHRIST KING EPIPHANY BAPTISM HOLY TRINITY ASH WED. EASTER HOLY WEEK ADVENT EASTER PENTECOST XMAS EPIPHANY LENT LENT Mark 1:9-15 – Baptism, Wilderness, Preaching Mark 8: Peter‘s Confession or Mark 9:2-9 - Transfiguration John 2:13-22 – Cleansing the Temple John 3: Nicodemus John 12: Jesus speaks about his death Palm Sunday Mark 11:1-11 or John 12:12-16 Passion Sunday Mark 14:1-15:47 or Mark 15:1-39, (40-47)

HOLY WEEK 2011-2012 M: John 12:1-11 - Anointing
TRANSFIG-URATION PENT-ECOST CHRIST KING EPIPHANY BAPTISM HOLY TRINITY ASH WED. EASTER HOLY WEEK ADVENT EASTER PENTECOST XMAS EPIPHANY LENT HOLY WEEK M: John 12: Anointing T: John 12:20-36 – Re: Jesus’ death W: John 13:21-32 – Foretells betrayal Th: John 13:1-17, 31b-35 – Wash feet; Love! F: John 18:1-19:42 - Passion Sat: Matthew 27: Burial or John 19: Burial

EASTER 2011-2012 Day: John 20:1-18 or Mark 16:1-8
TRANSFIG-URATION PENT-ECOST CHRIST KING EPIPHANY BAPTISM HOLY TRINITY ASH WED. EASTER HOLY WEEK ADVENT EASTER PENTECOST XMAS EPIPHANY LENT EASTER Day: John 20:1-18 or Mark 16:1-8 John 20:19-31 – Unbelieving Thomas Luke 24:36b-48 – Road to Emmaus John 10:11-18 – Good Shepherd John 15:1-8 – True Vine John 15:9-17 – Love command Ascension: Luke 24:44-53 John 17: Prayer for disciples

TRANSFIG-URATION PENT-ECOST CHRIST KING EPIPHANY BAPTISM HOLY TRINITY ASH WED. EASTER HOLY WEEK ADVENT EASTER PENTECOST XMAS EPIPHANY LENT PENTECOST Pentecost: John 15:26-27,16:4b-15 – Advocate/Spirit’s coming Holy Trinity: John 3: Nicodemus Mark 2:23-3:6 – ‘Working’ and healing on Sabbath Mark 3:20-35 – Divided kingdom; true family Mark 4:26-34 – Parables of growing seed & mustard seed Mark 4:35-41 – Calms storm on sea Mark 5:21-43 – Girl and woman restored Mark 6:1-13 – Rejection at Nazareth; Mission of 12 Mark 6:14-29 – Death of John the Baptist Mark 6:30-34, – Teaching & healing (omit 5000 fed & walk on water) #s are Proper #s; Add 5 for Lectionary #

PENTECOST 2011-2012 John 6:1-21 – Feeding 5000, walk on water
TRANSFIG-URATION PENT-ECOST CHRIST KING EPIPHANY BAPTISM HOLY TRINITY ASH WED. EASTER HOLY WEEK ADVENT EASTER PENTECOST XMAS EPIPHANY LENT PENTECOST John 6:1-21 – Feeding 5000, walk on water John 6: Bread I John 6:35, Bread II John 6: Bread III John 6: Bread IV Mark 7:1-8, 14-15, – True purity Mark 7:24-37 – Syrophoencian woman; deaf man Mark 8:27-38 – Peter‘s confession; passion; cross-bearing Mark 9:30-37 – Passion; who is greatest #s are Proper #s; Add 5 for Lectionary #

PENTECOST 2011-2012 Mark 9:38-50 - Another exorcist; temptations
TRANSFIG-URATION PENT-ECOST CHRIST KING EPIPHANY BAPTISM HOLY TRINITY ASH WED. EASTER HOLY WEEK ADVENT EASTER PENTECOST XMAS EPIPHANY LENT PENTECOST Mark 9: Another exorcist; temptations Mark 10:2-16 – On divorce; welcoming children Mark 10:17-31 – Rich man Mark 10:35-45 – James & John‘s request >< Jesus Mark 10:46-52 – Blind Bartimaeus Mark 12:28-34 – Greatest command Mark 12:38-44 – Widow‘s two coins Mark 13:1-8 – Sign of the end Christ the King: John 18:33-37 – Jesus before Pilate #s are Proper #s; Add 5 for Lectionary #

TRANSFIG-URATION PENT-ECOST CHRIST KING EPIPHANY BAPTISM HOLY TRINITY ASH WED. EASTER HOLY WEEK ADVENT EASTER PENTECOST XMAS EPIPHANY LENT Mark Luke Mark Mark Mark/John John – Mark... John Mark John John John John John Jn, Lk Luke Luke Mark John...

The Gospel of Mark

Available at: selectlearning.org $50 includes study guide

Who was “Mark”? Traditional Author: John Mark of Acts 12:12-25; 15:37; Col 4:10; Phlm 1:24; 1Pet 5:13 (?); connected with Barnabas and Peter Location: Rome… but maybe Decapolis, Syria, or Alexandria Date: Late 60’s-Early 70’s – i.e., around time of Jewish War

The beginning of the Gospel of Jesus the Christ, Son of God…
Mark 1.1 Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ [υἱοῦ θεοῦ]. The beginning of the Gospel of Jesus the Christ, Son of God… What is assumed about you the reader with this opening statement? That you will have the opportunity to read/hear it That you can understand the Greek in which it was written That you have some recognition of who Jesus is? That you understand something about the titles “Christ” (and in Mk it is a title and NOT a name) and “Son of God” What is meant by the “beginning of the Gospel”? The beginning of the written account? A reference to John the Baptist’s ministry? A reference to Jesus’ earthly ministry? What is assumed about the reader with this opening statement?

Mark In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan.

Mark And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him.

σχιζομένους τοὺς οὐρανούς
Mark And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. Note the use of σχιζω σχιζομένους τοὺς οὐρανούς

τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν·
Mark And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on/into him. Into ? him τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν·

"You are my Son, the Beloved; with you I am well pleased."
Mark And a voice came from heaven, "You are my Son, the Beloved; with you I am well pleased."

Mark 14 Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, 15 and saying, "The time is fulfilled, and the dominion of God has come near; repent, and believe in the good news."

Mark 8.27ff. 27 Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, "Who do people say that I am?" 28 And they answered him, "John the Baptist; and others, Elijah; and still others, one of the prophets." 29 He asked them, "But who do you say that I am?" Peter answered him, "You are the Messiah." 30 And he sternly ordered them not to tell anyone about him. 31 Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.

The Transfiguration of Jesus
Mark 9.1-8 7Then a cloud overshadowed them, and from the cloud there came a voice, “This is my Son, the Beloved; listen to him!” 8Suddenly when they looked around, they saw no one with them any more, but only Jesus.

The Crucifixion of Jesus
Mark Then Jesus gave a loud cry and breathed his last. ex-spirited ὁ δὲ Ἰησοῦς ἀφεὶς φωνὴν μεγάλην ἐξέπνευσεν

Mark Then Jesus gave a loud cry and breathed his last. And the curtain of the temple was torn in two, from top to bottom. τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη

Mark Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, "Truly this man was God's Son!"

the curtain of the temple was torn in two
Jesus, the Son of God the curtain of the temple was torn in two the heavens torn apart

… the Spirit descended… into him
Jesus, the Son of God … the Spirit descended… into him … and he expired

Jesus, the Son of God “This is my Son, the Beloved; listen to him!”
“You are the Messiah.” “This is my Son, the Beloved; listen to him!” "You are my Son, the Beloved; with you I am well pleased." "Truly this man was God's Son!"

Jesus, the Son of God What did John the Baptist see?
What did the disciples see? What did the centurion see?

Were you there when they crucified my Lord…?
What did you see? Were you there when they crucified my Lord…?

Narrative Criticism see Mark Allan Powell What Is Narrative Criticism?
Introducing the NT 2.7

Q Historical Jesus Oral Traditions of Early Church Form Criticism
Source Criticism Gospel of Mark Redaction Criticism Gospel of Luke Gospel of Matthew Manuscript Traditions Textual Criticism

Oral Traditions of Early Church
Historical Jesus Oral Traditions of Early Church Form Criticism Q Source Criticism Gospel of Mark Redaction Criticism Gospel of Luke Gospel of Matthew

Oral Traditions of Early Church
Historical Jesus Literary Criticism Oral Traditions of Early Church Q Gospel of Mark Gospel of Luke Gospel of Matthew Focus on finished form of text Emphasis on unity of text as a whole Narrative Criticism

There’s this guy who dies and...

Discourse (Rhetoric) Story

Discourse How the story is told Story What is said

Discourse Story How the story is told What is said
How it affects the hearer Story What is said Characters, events, places

Discourse Story How the story is told What is said
How it affects the hearer Attention to temporal experience of reading Story What is said Characters, events, places Attention to how story turns out

In the Gospel of Mark The rhetorical / persuasive techniques of the narrative creates opportunities for the reader to ‘invest’ in the story That is, the reader is being persuaded to believe that the story is true

In the Gospel of Mark Point of view of Narrator (Mark)
= Point of view of Jesus = Point of view of Reader If we are aware of how the story is being told, ie, aware of what is happening at the discourse level, we realize that the point of view of the narrator is the point of view of Jesus in the story. The author tells us things about Jesus that only Jesus knows. What is also happening, however, is that by sharing the author’s point of view, it also becomes our point of view. We find ourselves, therefore, more and more aligned with and loyal to Jesus… and this is a powerful way of building faith!

In the Gospel of Mark The use of NARRATIVE INFORMATION brings the Narrator, Jesus, and the Reader into even closer relationship Because we know things—or have been led to believe things—that often the characters in the story do not, we have a privileged position, a position that draws us to closer to an identification with Jesus.

Mark When it was noon, darkness came over the whole land until three in the afternoon. 34 At three o'clock Jesus cried out with a loud voice, "Eloi, Eloi, lema sabachthani?" The Gospel has been written and the reader reading in Greek. Jesus is dying. He speaks his final words, but it is a phrase in Aramaic. What does it mean?

Mark When it was noon, darkness came over the whole land until three in the afternoon. 34 At three o'clock Jesus cried out with a loud voice, "Eloi, Eloi, lema sabachthani?" which means, "My God, my God, why have you forsaken me?" 35 When some of the bystanders heard it, they said, "Listen, he is calling for Elijah." Will you make the same mistake as some of the bystanders?

Mark When it was noon, darkness came over the whole land until three in the afternoon. 34 At three o'clock Jesus cried out with a loud voice, "Eloi, Eloi, lema sabachthani?" which means, "My God, my God, why have you forsaken me?" 35 When some of the bystanders heard it, they said, "Listen, he is calling for Elijah." You the reader alone have been given the meaning so as not to make the mistake of the others.

Robert M. Fowler, Let the Reader Understand, page 50
The Gospel of Mark … “does not claim to be history. It is not even referentially oriented. Rather, it is pragmatically or rhetorically oriented. It is not ‘about’ it characters; it is ‘about’ its reader. The Gospel writer’s chief concern is not the fate of either Jesus or the Twelve in the story but the fate of the reader outside the story.” Robert M. Fowler, Let the Reader Understand, page 50

Reader Response Criticism Let the reader understand…
Narrative Criticism Reader Response Criticism Let the reader understand… The phrase is from Mark in a moment when the author turns and directly addresses the reader.

Is this author trustworthy?

Is this teacher trustworthy?
Same deal!

What do we know from Mark? Jesus is the Christ the Son of God
1.1 told from outset Baptism and Transfiguration Teaching Healings and other miracles CRUCIFIXION Resurrection Single explicit claim: 15.62 What “Messianic Secret”?

The Messianic Secret in Mark
Don’t tell about Jesus! Demons ordered to be silent: 1.34: “He would not permit the demons to speak, because they knew him.” People who were healed: 1:44 “See that you say nothing to anyone” Disciples: 8:30 He sternly ordered them not to tell anyone about him.

Duh-sciples 9:9-10 As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead So they kept the matter to themselves, questioning what this rising from the dead could mean. Ignorance about feedings, children Request to sit with Jesus in power Inability to watch and prayer Betrayal and abandonment

To you has been given the secret of the dominion of God...
Parables used to conceal the truth Mark Parable of the Sower and the Seed To you has been given the secret of the dominion of God... An exercise in the secret/revealed nature of Jesus and the dominion of God. (Sower image by David Hetland. Used with permission. )

Why the secrecy? Jesus didn’t want to reveal himself too soon and cause a premature end to his ministry. Jesus didn’t claim to be the Messiah but was confessed so afterwards >> It must have been a secret! (Wrede) To downplay aspects of Jesus' identity Mark did not find helpful (Achtemeier) The disciples serve as representatives of a ‘divine man’ Christology that focuses on miracles and power, a kind of theology of glory. Mark wants to replace it with a theology of the cross. (Weeden) Mark reflects the tension between Petrine and Pauline theological perspectives. (Goulder) It is a critique of the male disciples in contrast to the female followers. (Schussler-Fiorenza) Note that these solutions function at the story or historical level. The “Messianic Secret” in Mark has long been a source of debate among scholars. The issue revolves around Jesus’ repeated commands that he not be made known, that people and demons not report what he has done, the secretive commands and passion predictions, the disciples inability to understand what Jesus is about, etc. BUT, note that this ‘secret’ is only functioning at the story level. At the discourse level, there is absolutely no secret at all about Jesus’ identity. We’ve been told it from the very first verse!

DISCOURSE We the readers Jesus the revealed Messiah Jesus the secret Messiah The “Messianic Secret” in Mark has long been a source of debate among scholars. The issue revolves around Jesus’ repeated commands that he not be made known, that people and demons not report what he has done, the secretive commands and passion predictions, the disciples inability to understand what Jesus is about, etc. BUT, note that this ‘secret’ is only functioning at the story level. At the discourse level, there is absolutely no secret at all about Jesus’ identity. We’ve been told it from the very first verse! STORY The characters in the narrative To whom is Jesus’ identity a secret?

The Resurrection of Jesus

Do you commend these women or not?
Mark When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him. 2 And very early on the first day of the week, when the sun had risen, they went to the tomb. 3 They had been saying to one another, "Who will roll away the stone for us from the entrance to the tomb?" The reader may well be critical of the women. Three times Jesus foretold his death and resurrection. In 14.3ff, Jesus had already been anointed for his burial. In 14.28, Jesus had indicated that he would go ahead of them to Galilee. And now they go to the tomb without a clue how they will get in! By the way, who is Mary the mother of James? She is none other than Jesus’ mother! (See 6.3) Why is she so obliquely cited here? Do you commend these women or not?

Mark 4 When they looked up, they saw that the stone, which was very large, had already been rolled back. 5 As they entered the tomb, they saw a young man, dressed in a white robe, sitting on the right side; and they were alarmed. 6 But he said to them, “Do not be alarmed; you are looking for Jesus of Nazareth, the one who ______ crucified. He ______ ; he is not here. Look, there is the place they laid him. Was crucified? Has been crucified? Was raised? Has been raised? Is risen?

Mark μὴ ἐκθαμβεῖσθε· Ἰησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν ἐσταυρωμένον· ἠγέρθη, οὐκ ἔστιν ὧδε· "Do not be alarmed; you are looking for Jesus of Nazareth, the one who has been crucified. He was raised; he is not here. Note that “has been crucified” is in the perfect tense; “was raised” is in the aorist. Most translations like to express it as, “Jesus was crucified and has been raised.” Mark, however, is indicating that the important part of the present reality is that Jesus is the Crucified One who was raised. (not the Risen One who was crucified) For Mark, the focus is always on the cross.

Mark 7 But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you."

So they went out and fled from the tomb,
Mark So they went out and fled from the tomb,

Mark So they went out and fled from the tomb, for terror and amazement had seized them;

and they said nothing to anyone, for they were afraid.
Mark So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid. Is this the end?

Disappointment... At the story level … but at the discourse level
Failure of the disciples and even the women (worse than John the Baptist’s disciples ) Sense of an ending: a desire for structure and closure At the story level … but at the discourse level

… and Hope Motivation Anticipation for as yet unfulfilled promises
“He will baptize you with the Holy Spirit” As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead. Mark 13: … “the end is still to come.” “You will see him, just as he told you.”

DISCOURSE We the readers JESUS JESUS 1) In the STORY, where is Jesus located? 2) In the DISCOURSE, where is Jesus located? >> Juel: Jesus is on the loose! STORY The characters in the narrative Where is Jesus?

“What we call the beginning is often the end. And to make an end is to make a beginning. The end is where we start from.” T.S. Eliot In the End-The Beginning: The Life of Hope by Jurgen Moltmann There is no closure to the story. It is left open-ended, It begs for disclosure!

“You will see him, just as he told you.” You the reader Who is the “you”?

The End The Beginning The beginning of the Gospel of
And now we understand why it says in 1.1 that this is “The beginning of the Gospel of Jesus Christ, Son of God”! The beginning of the Gospel of Jesus the Christ, Son of God…

Experiencing the Gospel of Mark

The Gospel according to JOHN
"John’s Gospel is the one, fine, true, and chief gospel, and is far, far to be preferred over the other three and placed high above them. Martin Luther MGVHoffman

2003/5 Director: Philip Saville Starring: Henry Ian Cusick, Daniel Kash and Christopher Plummer Available at Amazon, etc. for ~$12

The Gospel according to John
Who? Beloved Disciple = Author? Competitor to Peter? Literary device (beloved disciple as reader)? Lazarus? ,5,36: "Lord, he whom you love is ill." John of Zebedee? ; 19.26; 20.2; 21.7,20: "One of his disciples -- the one whom Jesus loved -- was reclining next to him" No explicit reference in the Gospel to John son of Zebedee (21.2) Tradition of John and Mary (19.26) Thomas (the Twin)? Relation to (John) "the Elder" of Johannine Letters (2 John 1.1; 3 John 1.1 – perhaps a late editor?) Relation to "John" of Revelation (Rev 1.1, 4, 9; 22.8)

When? Stages of composition Early: 40-70CE - Jewish Xns within synagogue Middle: 70-80CE - Xns and synagogue in tension Late: CE - Xns over against synagogue >> ~90CE Oral, unorganized collection of Jesus’ words and deeds Distinctive units shaped through decades of preaching/teaching (Signs Gospel?) Units organized consecutively Redactions Final editing: Add chs 15-17, 21

Where? Traditional: Ephesus Galilee? Syria? Alexandria?

Why? "That you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name" (20:31)

For whom? > The Johannine Community Founded by one of Jesus’ disciples Members driven from their synagogues for belief in Jesus (9:22–28; 12:42; 16:2) Community’s defense is strong; internal ethic: "love one another" "Outsiders" misunderstand Jesus (e.g., 2:19–22; 3:4; 4:11; 11:12; some believe)

John and the Synoptics Material ONLY in John
Prologue (1:1-18) Wedding at Cana (2:1-12) Dialogue with Nicodemus (2:23—3:21) Samaritan Woman at the Well (4:1-42) Healing of a Sick Man at Pool of Bethesda (5:1-18) Bread of Life Discourse (6:22-65) [Woman caught in Adultery (7:53—8:11)] Giving Sight to a Man Born Blind (9:1-41) Raising of Lazarus (11:1-44)

John and the Synoptics Material ONLY in John
Washing of the Disciples’ Feet (13:1-20) Last Supper Discourses, including "Paraclete" & "Vine and Branches" The "Disciple Whom Jesus Loved" Great Prayer of Jesus (17:1-26) New Details at the Crucifixion (19:20-24, 26-28, 30-37, 39) Resurrection Appearance to Mary Magdalene alone Resurrection Appearance to Thomas (20:24-29) Resurrection Appearance at the Sea of Galilee

John and the Synoptics 90% of John is NOT in Synoptic Gospels
Jesus’ long discourses focus on who he is Synoptic Gospels focus on God’s kingdom 5:19–47; 6:25–70; 7:14–52; 8:12–59; 10:1–18, etc. Jesus is the messenger and the message Symbolism I AM statements (water, bread, life, truth, vine, way, resurrection) Dualism: light/dark; life/death; truth/lies From Powell’s introducingnt.com

John and the Synoptics Material different in John compared to Synoptics
Jesus’ ministry lasts about one year Jesus’ ministry spans three Passovers (2:13; 6:4; 11:55) Temple cleansing one week before Jesus’ death Temple cleansing at the beginning of Jesus’ ministry (2:13ff) Opponents of Jesus include Sadducees, Herodians, etc. Jesus’ opponents are usually called "the Jews" or "the world" Many miracles but few longer speeches Only a few "signs" but several long monologues and dialogues

John and the Synoptics Material different in John compared to Synoptics
Last Supper is the Passover Meal, and Jesus is crucified on the Day of Passover Last Supper is before the Passover (13:1; 18:28), and Jesus dies on the Preparation Day before Passover Love your neighbors; Love you enemies Love one another (focus within the community) Future Eschatology (Imminent) Realized Eschatology (Present) Main focus: "Kingdom of God" Main focus: "Eternal Life"

Outline of John Introduction / Prologue: 1.1-18
Book of Signs: Book of Glory: Conclusion: Epilogue:

Key Themes in John Incarnation (1:1–19; 6:41)
Conflict (5:18; 6:60–71; 8:39–59) Testimony (1:19–28; 4:39; 5:31–47; 8:12–20) True Revelation (8:21–20) "Lifted up" and "glorified" (8:21; 12:27–36) Jesus reveals God because he is God Love one another (action, NOT feeling) The Paraclete/Spirit comforter (7:37–39) From Powell’s introducingnt.com

Ἐν ἀρχῇ ἦν ὁ λόγος … John … καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·

John 1.1-18 Pre-existence of Christ Incarnation
Two natures—divine & human—of Christ

…To all who received him, who believed in his name, he gave power to become children of God. (1.12)
Verse 12 is the chiastic center of vv 1-18 cf

John as a Two-Level Story
1. Story located in time of Jesus 2. Story located in Johannine community What happened in Jesus’ time parallels and informs what is happening in John’s time.

Jesus and John the Baptist 1. Story located in time of Jesus There was a relationship between John the Baptist and Jesus that may have been somewhat competitive 2. Story located in Johannine community There are disciples of John the Baptist who are somewhat in competition to the disciples of Jesus

Jesus and Jewish Authorities 1. Story located in time of Jesus There was a contentious and hostile relationship between Jesus and the Jewish authorities 2. Story located in Johannine community There is a contentious and hostile relationship between the Johannine community and the Jewish authorities

The "Jews" in John Specifically and only to the "Jewish leaders and authorities," rather than to the people as a whole Only or mainly to the people living in the geographical territory of Judea, that is, "the Judeans" To all members (or some or any in general) of the ethnic/religious group of people still called "Jews" today

What does this all mean for preaching?
Consider ways in which you can let Mark and John have their own ‘voice’ Show Mark and/or John videos Bible Study focus (perhaps for Lent) Use reading guide (cf. CrossMarks.com)

When preaching with MARK... Remember centrality of the cross Did Jesus need to die for me to preach this text? Mark functions as persuasion not coercion Try to establish narrative connections How does the text at hand relate to the rest of the narrative? How can I help the hearers to ‘invest’ in the text so that they identify with narrator / Jesus

When preaching with JOHN... Think in terms of a developing and ‘thickening’ drama (a meditative spiral) How does Jesus’ story parallel John’s story parallel our story? BUT how will you deal with antagonistic view (Jews)? BUT how will you deal with ‘insider’ focus? How can the explicit and unambiguous nature of John’s account help confirm faith in Jesus? Command and promise (Law and Gospel)

Pennsylvania State Pastors’ Conference 14-16 November 2011
Preaching Mark and John in Year B Mark G. Vitalis Hoffman Lutheran Theological Seminary at Gettysburg CrossMarks.com “The Preacher” from Williamsburg Museum

Pennsylvania State Pastors’ Conference November 2011

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