Mark Jennings, «The Fourth Gospel’s Reversal of Mark in John 13,31‒14,3», Vol. 94 (2013) 210-236
I argue that the author/s of the Fourth Gospel knew Mark, based on the reversal of certain Markan themes found in John. No attempt is made here to suggest the kind of literary dependence which is the basis of the Synoptic problem. Rather, my thesis is that the author/s of John may have used Mark from memory, writing deliberately to reverse the apocalyptic tendencies found in the Second Gospel. Isolated incidents of this possible reversal demonstrate little, but this paper proposes that the cumulative force of many such reversals supports the thesis of John's possible knowledge of Mark.
220 MARK JENNINGS
important commandment, and Lev 19,18 as the second command-
ment. The sympathetic scribe draws the conclusion, based on Jesus’
statement, that love for God and one’s neighbour is superior to all
burnt offerings and sacrifices. This fits well with Markan thinking,
since for Mark the elements of the temple cult did not matter at all 44.
2. Mark 14,27-31: The prediction of Peter’s denial
In Mark, this pericope appears after the disciples have eaten the
Passover with Jesus and have gone out again to the Mount of Olives
(14,26), just prior to entering Gethsemane. The Markan Jesus quotes
Zech 13,7 in support of his startling claim that his followers will
desert him 45. The scattering of the sheep is in sharp contrast to the
prediction of 13,27, in which the angels will gather the elect. The
scattering is not the last word, however, as the Markan Jesus indicates
that following his resurrection he will “go before†them, evoking the
image of a shepherd guiding a flock 46.
In Mark, the irony is very sharp, as Peter makes his claims and
not long after is found asleep as Jesus is praying. This is also a very
sharp contrast with Jesus’ exhortation to be watchful, which is the
recurring admonition in Mark 13. Mark’s purpose for this pericope
is to show the shortcomings of Jesus’ followers 47. The dialogue
opens with Jesus’ prediction that the disciples will stumble because
of him, and this is borne out in the events of Gethsemane. These
legendary first followers failed, but they would be given a second
chance. Thus Mark offers a “pedagogy of hope†to all subsequent
followers of Jesus 48. The elect may stumble, but it is endurance to
the end that counts (13,13).
(EVANS, Mark, 262.) In contrast, Loader theorises that Matt and Luke have
edited Mark to fit their own purposes (LOADER, Fundamentalism, 91, 110).
LOADER, Fundamentalism, 48.
44
The word σκανδαλισθήσεσθε is translated “be scandalised†by Brown
45
(R.E. BROWN, The Death of the Messiah. From Gethsemane to the Grave. A
Commentary on the Passion Narratives in the Four Gospels [New York 1994]
117). Evans notes the word is commonly used in the Greek New Testament
to refer to stumbling (EVANS, Mark, 400).
MOLONEY, Mark, 288.
46
MOLONEY, Mark, 287-288.
47
BROWN, Death of the Messiah, 141.
48
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