Mark 11-13

04/09/2026 · Tue/Thu 10:30-11:45 AM · Brad Bannon · Boston College

📄 Synopsis

In this session, the class conducted a detailed examination of the Gospel of Mark, chapters 11 through 13, focusing on Jesus's final actions and teachings in Jerusalem. The discussion began with the cursing of the fig tree and the cleansing of the temple, interpreting these events as a critique of religious institutions that maintain the appearance of life without spiritual fruit. Students explored the Markan 'sandwiching' technique and the recurring dichotomy between faith and fear. A significant portion of the lecture was dedicated to the Parable of the Tenants, which the class analyzed as a transition from stewardship to ownership and a foreshadowing of Jesus's crucifixion. Throughout the class, comparative links were drawn to Hindu theology, specifically the Bhagavad-Gītā, regarding the nature of intentionality and the connection between individual souls and the divine.

⚡ Key Takeaways

The cursing of the fig tree serves as a metaphorical critique of spiritual hypocrisy, representing an appearance of life that lacks actual fruit or faith.
The cleansing of the temple highlights the corruption of sacred space, specifically the exclusion of other nations from worship due to the marketplace in the Court of the Gentiles.
The Parable of the Tenants illustrates a theological shift from stewardship to entitlement, directly foreshadowing the rejection and death of Jesus.
Jesus's response to the question of taxes suggests that material currency is an earthly construct, whereas the human self belongs entirely to the divine.
The Sadducees' question about resurrection is met with the assertion that God is the 'God of the living,' emphasizing a present-tense spiritual reality over legalistic hypotheticals.
Markan theology frequently contrasts fear with faith, suggesting that true faith possesses the power to move mountains and overcome worldly authority.

🎤 Transcript Tap any timestamp to jump the audio player

Opening Transition and Meditation

Brad

All right, let's take a moment and transition. Go ahead, put devices away. Let's take a moment to just be. If this meditation goes on unusually long, Someone may need to wake me up. Supposed to be funny. Let's take a breath together. Go ahead and breathe in and out. Word? Before I forget, if you have registration next week during this class, normally I have no device policy. But registration is an exception to that policy. So if you have registration during this class, just, you know, let me know right before class or whatever that, yeah, I'm going to be on my laptop because I have to do registration. I've been teaching at Boston College long enough to know how stressful, you know, registration is. And I definitely want you to have every opportunity to get into my class in the fall. So, you know, try that. So yeah, almost done here. Two classes left on each of our texts, right? On Gospel of Mark and the Bhagavad Gītā. Is that right? I think so. Definitely on Gospel of Mark. So let's dive in. ⚠

2:29

Discussion of Mark 11: The Cursing of the Fig Tree and Temple Authority

Brad

I was reading one of the commentators said that a number of Commentators regard this little section, 11 through 13, as either the summation or like a mini summary of the entire Gospel of Gospel of Mark, and others look at it as an entire summary of the entire Bible. So certainly an interesting Interesting few chapters. So yeah, let's dive right in. I don't know if you're happy the way you're arranged, or do you want to move so we can kind of see each other? I feel a little head of the class, which I'd rather not be. Forefront the— put the text at the center. Alrighty, let's dive in. I think we can mostly go chapter by chapter, but I don't want to put too many restrictions on it. Um, so, uh, yeah, Colin, you want to get started? ⚠

Student

I thought, um, right away in chapter 11, verse 13 through 14, the cursing of the fig tree, I thought that was really interesting. It was kind of a parable for like the rest of the chapter of 11, um, for the Israel. It's kind of the spiritual state, you know, having the appearance of life, um, but no fruit or faith. ⚠

Brad

Yeah, culture.

Student

So a lot of the rest of the chapter And I'd say the rest of the reading, it was kind of Jesus's kind of critique on the current faith and belief within Israel and the other people in the world. He went on to go to the temple and throw stuff and say like, you guys aren't pretty much doing what you're supposed to be doing. You're using the church as a way to, for your own greed and selfish desires. So I think right off the bat, the parable was a good way to kind of push in more of like a metaphorical way. ⚠

Brad

Great. Would you mind reading those verses? And then, yeah, we'll pass around.

Student

So seeing in the distance a fig tree in leaf, he went to see whether perhaps he would find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. He said to it, may no one ever eat fruit from you again. And his disciples heard it.

Brad

Yeah, great, thank you. So I mean, super important passage, and if anybody thinks that they have the absolute definite interpretation of this text, then, you know, you'd be the only one. So, so yeah, go ahead. I saw— ⚠

Student

yeah, Anna. Social media and just the way that people project themselves versus inside and how you can have all this material good but nothing in your soul. And it kind of brings up the idea that without having a soul, it's empty, and there's no reason or purpose for the temple if it doesn't have spiritual substance. ⚠

Brad

Okay, good. And there's definitely a lot in the text that kind of supports— like, some are just doing things for show and that kind of stuff, right? What's up, Danny? And then Evan. ⚠

Student

Yeah, um, going off of the thing, it's— I remember you saying how Gospel of Mark, a lot of his stories, he sandwiches them. And so when he talks about the temple, um, I looked into it a little bit more, and the part he was talking about where they're selling everything is the Court of Gentiles, which is the only part of the temple where non-Jewish people can pray. And so by turning it into a marketplace, they're basically like shutting out other nations from being able to worship God. So when he calls them, you know, den of robbers, it's like retreating into a place where they think that the temple can protect them. And so that then goes for like the temple itself is a structure, but what actually comes out of it and like the spiritual essence that it actually holds. ⚠

Brad

Cool. Very interesting. I didn't know that about the— that others were allowed in there. Evan and then Christine.

Student

Yeah, the sandwiching was also really popped out to me as well. I was wondering, so specifically, uh, verse 13, where he says that the season was not for figs, but he condemns it for not having figs. I was wondering if anyone had like a good explanation, or like, it seems kind of like ruthless in a sense that he did that. ⚠

Brad

Yeah, why is that detail even there, right? Yeah, it definitely disrupts any easy interpretation.

Student

Yeah, Christian, I was thinking like when I was reading, I had a question. It's like, why is he cursing something that's not in season. Yeah, it doesn't really make sense. ⚠

Brad

Yeah, like, yeah, is it in, uh, in one of the other gospels there's a similar story where somebody plants a fig tree and then after 3 years it still doesn't have any fruit, and then they're like, let's give it more attention, and still no fruit. And then, you know, that makes a little bit more sense, right? But like, why curse something that isn't even supposed to have fruit at this time of year? Yeah, Lily. ⚠

Student

Side of him. Like, even though he's the Son of God and he's like the holiest person, like, he still is human. And this is like one of those times that like it kind of shows like he's not— like, he's still a human. ⚠

Student

Like, he's like similar to everyone else in ways.

Student

And I feel like this is one of the ways he is like— there's no fruit and he just like has this power to curse it. ⚠

Brad

Yeah, good, great. Yep, Grace.

Student

I was really confused by that. I feel like it kind of like sheds light on in like the later messages, like 21 and 22, when it's like talking about the like mountain and like be taken up and thrown into the sea. Like he, he's kind of like saying like even though the fig tree like wasn't ever really supposed to like produce any figs in the season, it's like the belief is still like important part of it. Like even like when the faith in God is like what's actually important, like that can, I guess, make things happen that weren't supposed to happen almost. ⚠

Brad

Yeah, I mean, so it's definitely, it's a leveling up of a theme that we've seen before, right? That faith, once faith seems to be, you know, have significant power. And here, let's just read those. Then Peter remembered and said to him, Rabbi, look, the fig tree that you cursed is withered. Jesus answered him, have faith in God. Truly I tell you, if you say to this mountain, be taken up and thrown into the sea. And if you have doubt in your heart but believe— if you do not have doubt in your heart but believe that what you say will come to pass, it will be done for you. So I tell you, whatever you ask for in prayer— one of the few times that prayer comes up here— believe that you have received it, and it will be yours. So, so yeah, faith seems to be even stronger than we've seen before. Yeah, Claire. ⚠

Student

Kind of going off the idea of faith being, I guess, stronger.

Student

I looked at verse 18 and kind of how it was saying instead of like people in authority, instead of listening and following and taking to heart what was being said, they're more threatened by this influence. ⚠

Student

And I thought it was interesting to see how power is reacting to other things challenging their power and coming Yeah.

Brad

And can you read those verses too? Yeah.

Student

Sorry.

Brad

Can you read the verse? It was 18. Yeah.

Student

And when the chief priests and the scribes heard it, they kept looking for a way to kill him, for they were afraid of him because the whole crowd was spellbound by his teaching. And I kind of connected that to what I felt like activism today and how I specifically was looking at Greta Thunberg and how she was like very like publicized a lot and then a lot of magazines and had a lot of social media coverage when she was talking about like global warming and like environmental advocacy. But then like I thought she kind of just stopped with that because I wasn't hearing anything about her, but it was because she more switched to being, I think, pro-Palestine and like criticizing things. And I thought it was interesting how like then she stopped getting all this attention. So I thought it I connected to that and like whistleblowers in general and being like taken out of the spotlight because people are threatened by that. ⚠

Brad

Yeah, and I mean what it's really threatening, it's threatening the status quo, right? So the people that are benefiting from the status quo are the ones most likely to be, you know, fearful of anything that would disrupt that status quo. Yeah, good. Others?

Student

Yeah, I also wanted to point out verse 25 where I see the difference in like faith. I'll read it out.

Brad

Yeah, thanks.

Student

Whenever you stand praying, forgive if you have anything against anyone so that your Father in heaven may also forgive your trespasses. Um, I read a little extra on this and says like, what I understood is that since like Jesus just condemned the temple and the temple was the official place for prayer and obtaining forgiveness, um, this is like a change where Jesus is saying that you can get direct forgiveness from heaven, like through faith. ⚠

Student

I thought that was interesting.

Brad

Yeah, and that forgiveness is preceded by you're forgiving someone else, right? If you have anything against anyone. So yeah, so forgiving others seems to come first, right? Whenever you stand praying, forgive if you have anything against me. Yeah, thanks.

Student

Yeah, I'm also on this theme of like fear versus faith. In verse 18, it talks about how they were afraid of him, and then following in 24, it says like how he's like preaching that they need to be like prayer and have faith. And it's kind of like, like it's super easy to see the contrast because the two verses are so close together, and the people are like the ones who are afraid of him, but he's trying to instill this faith. So it's kind of like two different messages and two different sides of the story, and they have like opposite interactions with each other. ⚠

Brad

Yeah, so another theme that we've seen before, this dichotomy between fear and faith. But here it's, uh, it's a little bit different, right? On the one hand, like Grace is saying, like the faith, the faith seems even more powerful than we thought. And here the fear is more directed to Jesus, um, rather than fearful of something else. But here more targeted. Yeah, I don't know. Yeah, Grace. ⚠

Student

Kind of going back to the passage of verse 25, I thought it was interesting in the notes it says that some of the earlier manuscripts omitted that verse, which I thought was interesting because it seems like it is so direct that part of prayer is, I guess, forgiving everyone else. ⚠

Student

I thought it was kind of interesting that that might not even really be a part of all the Samaritans they bring in.

Brad

Yeah, and thanks for bringing that up. So then what do we do with those sort of things that may not be original, but maybe really, you know, really old. So we don't know. Yeah, it's hard to know what to do with that. Yeah. ⚠

Student

For me, like, this passage and the last, like, like the last line of this whole section, like, where it's like, keep awake, like, both stood out to me. Kind of reminded me of, uh, Tuesday's class talking about how Kṛṣṇa was saying, like, oh, like, keep it on your mind at all times. Like, like, for, like, for the afterlife, you want to be in, like, the best position possible. And so, like, at least for this passage here, it's like, make sure, like, you know, forgive, do everything in your earthly life again to get you to that place in heaven. And then, like, not to skip ahead to the last line of the overall passage where Jesus is like, keep awake and, you know, be ready for me to come back. That kind of reminded me of the same thing. It's like, you know, be awake and present in your mind and be ready for what's next. ⚠

Brad

Yeah, good. Thanks. Yeah, Andrew?

Student

I felt like, especially like reading that last line, almost kind of tied back to the fig tree too, because like Sure, it might not be like normal for fig trees to have like fruit at that time, but like the fig tree that's always ready for Jesus to come back would. So I feel like that's kind of like, even if it's not like the societal norm or whatever, to like be preparing for Jesus to come back. Like he's saying, like, just always keep that in mind because you don't know when it could happen. ⚠

16:06

Discussion of Mark 12: The Parable of the Vineyard and Taxes to Caesar

Brad

Hmm. Okay. Cool. We can keep rolling. We can go into, um, I mean, we can stick with 11, but we can roll into 12 also. Yeah, Sai? ⚠

Student

Yeah, I just really liked how the parable begins with and how in 12:8, he kind of foreshadows his own crucifixion. I just think it's really interesting how the parable is kind of acting like a warning and saying directly to me, them and look on you. Like sounding up his crucifixion. Right, right. ⚠

Brad

Okay. Yeah. Good. Yeah. Lily.

Student

I thought that it was really important that right after he told the story that foreshadows his own crucifixion, that right after that they say that when he realized he had been 12, it says when they realized that he had told his parable against them, they wanted to arrest him, but they feared the crowd. So like immediately after that. ⚠

Student

Parables almost put into action, like Damian didn't want to arrest him. ⚠

Brad

Yeah. And that fear then shifts to the crowd. Yep. Yeah, I don't know. Both of you. ⚠

Student

Claire? Okay.

Student

Sorry.

Student

Speaking on that parable when they mentioned, they will respect my son, I think in 12:7, or sorry, 12:6. Finally, he sent him to them saying, they will respect my son. I immediately connected that to like God sending Jesus as his son kind of to Earth and saying that it kind of shows the religious hierarchy and that the people that he was sending were managers of God's people kind of. And then it was Jesus telling them like, you don't actually own Israel even though you guys are high up in the government structure. Like, it's not yours to own. And that By going against God, and in this case Jesus, they immediately knew it was directed towards him, but they didn't want to act out against him, hence why they feared the crowd. And so they sent Pharisees to trap him, and then that later talked about the taxes and that whole parable. ⚠

Brad

Yep. Okay, good. Yeah, Claire?

Student

Yeah, I think, well, I mean, obviously it's foreshadowing his death. And I think that's one of the main points of it. But I also think it's still really easy to apply it to like everyday things, just because it's like a shift from stewardship to ownership, and then feeling like entitled to something. And I feel like, well, I'm in a group project right now, and like, I feel like sometimes in group projects you would like have a maybe like a group leader or something, and then they start to get really bossy or something like that. And I felt like even just like small things like that, or maybe applying it more broadly to just like relationships. ⚠

Student

It felt like it did a lot in like one chunk. It was able to foreshadow, yeah, what was going to happen to Jesus. And then while doing that, it's still very applicable and it can be brought into the present day. ⚠

Brad

It's pretty clear reading it, just, just, just from reading it, that something important is going on in this story, right? Yeah. So yeah, yeah. Colin?

Student

And I was gonna say, when the Pharisees and the Herodians came to trap them on their talk about taxes and whether they should give taxes to the emperor. I was looking at a commentary and it said on verse 17, it was very important when Jesus said to them, "Give to the emperor the things that are the emperor's and to God the things that are God's." And they were utterly amazed at him, like this was the craziest thing that they've ever heard. I also like didn't really know how to interpret that. It was just saying that materialistic things are just material, and so you should act in a way that is unselfish towards those things and care more about things that are more fulfilling, whether that's faith and being in the kingdom of God, or what exactly are you trying to say? ⚠

Student

I don't know if anyone has a different commentary on that.

Student

Well, the commentary I read was like the earthly responsibilities and possessions are going to stay on Earth, but then like your ultimate loyalty is still to like God, and like that would be your devotion would still be to God. Yeah, I interpreted it kind of similar— similarly, like the coin at the time had the face of the emperor on him, so it was like that's his property and belongs to like the monetary system, whatever it was in Rome back in the day. But then your own being and your own self, the emperor and like the government can't claim that. ⚠

Brad

Should we take away from that then? Then, I mean, if all the money belongs to the emperor, wouldn't that be the point, right? Then, like, you shouldn't have any money. I mean, if you see what I'm saying, like, if it belongs to the emperor because it has the emperor's face on it, then that's true of all money, not just portion that you pay for taxes, right? I don't know. ⚠

Student

That's where I was kind of confused too, because I thought it was like a little unjust that they were giving in to like the Emperor's selfish desires too and allowing him to fill those needs instead of like to get rid of that. So I don't really know how I feel about that. ⚠

Brad

Yeah, and?

Student

In the commentary, like on the bottom of this page, it says things that are the Emperor's, i.e., nothing, and then things that are God's, i.e., everything. So it's saying like, even though the emperor has all the money and all the material things, like, it accumulates to nothing. And like, the true thing that you're giving to God, like, yourself, is everything in this world. And like, just because the emperor like has all these material things doesn't mean he actually has anything that's worthwhile. ⚠

Brad

And money is just really a made-up thing, right? It's not like— it's not like a tree or, you know, a fig or something like that that's natural, but, um, but yeah, something that's entirely constructed. Yeah, Luke. ⚠

Student

Yeah, I mean, I just want to go like right after this to verse 18. I thought this part was kind of interesting, just like I know our group in our last podcast we were talking about how Gospel of Mark is very specific about, uh, marriage and like its instructions about marriage, uh, whereas the Bhagavad Gītā like never really mentions it. Um, but I just found this part to be like really interesting because this is like also super specific. ⚠

Brad

Yeah, you want to go ahead and read that?

Student

Yeah, yeah.

Brad

Some Sadducees, sure.

Student

Yeah, who say there is no resurrection came to him and asked him a question, saying, Teacher, Moses wrote for us that if a man's brother dies, leaving a wife but no child, the man shall marry the widow and raise up children for his brother. There were seven brothers. The first married, and when he died, left no children. And the second married the widow, and he died. Leaving no children, and the third likewise. None of the seven left children. Last of all, the woman herself died. Woman herself died. In the resurrection, whose wife will she be? For the seven had married her. And Jesus said to them, is not this the reason you are wrong, that you know neither the scriptures nor the power of God? For when they rise from the dead, they neither marry nor are given marriage, but are like angels in heaven. Yeah, yeah. ⚠

Brad

So I mean, um, similar to the earlier passage about marriage and, you know, and rebirth, but, but also different. Um, yeah, good. Yeah, Tim.

Student

And then following that, I highlighted the line, he is God not of the dead but of the living. You are quite wrong. Um, and just this idea I think is really important where God isn't someone like after you die, he then judges you and that's it. Throughout your whole life, he's trying to help you. And it's like a lifelong thing instead of just like a one-time thing after you die. ⚠

Brad

Yeah, good. So there and in the subsequent verse, he really makes a grammatical point, right? It's kind of like a Brad sort of point, but like, as for the dead being raised, have you not read in the Book of Moses and the story about the bush? Exodus chapter 3, how God said to him, I am the God of Abraham, the God of Isaac, the God of Jacob. He is God not of the dead, but of the living. So his point there, I think, right, is to emphasize the am part, right? That am is something now, right? So Abraham died long ago, and Moses died long ago, Isaac, all these folks, you know, they're dead long ago. But, but yeah, it's like Exodus 3:14, which we studied last semester, where God gives God's name, right? I AM WHO I AM. So this AM is very, very temporally present. Good. Others? Yes. ⚠

Student

This part of climate talk as the real agenda is protection of property rights and power through patriarchy and marriage, and the kind of practice, like, reemphasizing the corruption of the temple, which aren't entirely right. Like, do you kind of solve this question as a trap and respond it to everyone? ⚠

Brad

Yeah, I mean, there are definitely other questions that are traps. And some of them he just won't answer, right? But this one he does give an answer. Yeah, but clearly intended to be a trap for sure. No, was that it? Cool. I'm almost tempted to read this Vineyard story. Why don't we do it? Andrew, do you mind just starting with verse 1 for chapter 12, verse 1, and just go like a verse each? Yeah. ⚠

26:06

Communal Reading of Mark 12: Parables and Traps

Student

Then he began to speak to them in parables. A man planted a vineyard, put a fence around it, dug a pit for the winepress, and built a watchtower. Then he leased it to tenants and went to another country.

Student

When the season came, he sent a slave to the tenants to collect from them his share of the Producers of the vineyard.

Student

But they seized him and beat him, and they sent him away empty-handed. And again he sent another slave to them. This one they beat over the head and insulted. Then he sent another, and that one they killed.

Student

And so it was with many others.

Student

Some they beat and others they killed.

Student

He had still one other, a beloved son.

Student

Finally he sent him to them, saying, "They will respect my son." But those tenants said to one another, "This is their heir.

Student

Come, let us kill him, and the inheritance will be ours." So they seized him, killed him, and threw him out of the vineyard.

Student

What then will the owner of the vineyard do?

Student

He will come and destroy the tenants and give the vineyard to others.

Student

Have you not read this scripture?

Student

The stone that the builders rejected has become the cornerstone This was the Lord's doing, and it is amazing in our eyes. When they realized that he had told this parable against them, they wanted to arrest him, but they feared the crowd, so they left him and went away.

Student

Then they sent to him some Pharisees and some Herodians to trap him in what he said.

Student

And they came and said to him, Teacher, we know that you are sincere and show deference to no one, for you do not do not regard people with partiality, but teach the way of God in accordance with the truth.

Student

Is it lawful to pay taxes to the emperor or not?

Brad

Okay, I think we can stop there. Yeah, I also just want to point out the way, you know, pops up there to teach the way, hodos of God. Yeah, I don't know, this, you know, one of the— I like this line from one of the commenters: at this point scholars tend to speak with great confidence but with little agreement. So what is it? You know, everybody's like, I know what it means, but do they? Yeah, this and the fig story, and then of course the little apocalypse from 13, which we're leading up to. Yeah, Tim? ⚠

Student

I mean, it was kind of mentioned before, but I think to me this kind of tells you why Jesus was sent. Not only does it foreshadow his death, but also just God, for me, is kind of just the reason why he even came down at this time, where God had been sending so many prophets and people to get his message across, but they were all failing. He was finally like, okay, fine, like, take my, take my son so you finally get the message. ⚠

Brad

And then what is the message though? I mean, I'm not disagreeing with you.

Student

Yeah, yeah, I think it's just like, again, when we talked about like, give what is the emperor's to the emperor and what is God's to God. Like, they're choosing to break at least, like, you know, a couple commandments here, at least just in the sake of, like, a material possession, which I think is the big— obviously, like, what Jesus is kind of trying to warn against. Like, it doesn't really matter if you're gonna have to break these commandments anyway, then, like, that's not what you should be focusing on. ⚠

Brad

Okay, yeah, good. Yep.

Student

I think even, like, the sacrifice too, which I think we've talked about That is like what God's message is, is that he loves you so much that he's willing to sacrifice his one and only son for you. And that will take the burden of your sins. And through faith and belief that you can become one and become part of the kingdom of God. I think it's as simple as that. ⚠

Brad

Okay. All right. Yeah. Good.

Student

Saying that he sent him as a sacrifice, like I'm almost a little hesitant to agree with that because He says he sends his son because he thinks they'll respect my son. So yeah, maybe more he's sending his son to like have his son like give, like finally retrieve back like his part rather than like a sacrifice. Like I don't think that the owner of the vineyard or like God in this metaphor like knows that his son is going to be killed and like treated the same way. He thinks that because he's sending his son of authority, then he's going to be treated Yeah, I mean, we aren't told that detail, right? ⚠

Brad

I mean, he thought that they would respect him, so it doesn't seem like he's like, okay, I'm gonna send my son, you know, in order to die, but instead I'm gonna send my son because they'll respect him, right? So then we'll break this pattern of they keep sending, they keep killing everybody I send, right? So then we could have, on the one hand, God is the man who's planting the vineyards. And then so what is the vineyard would also be another question. The tenants— how would we interpret the tenants? I mean, lots of possibilities here. I'm not looking for like a definitive answer, but one answer. ⚠

Student

Brent?

Brad

Okay, yeah, it could be just the way the world, the way it is broadly. Yeah, Fanny? ⚠

Student

Chapter 11, 27, it was as he was walking in the temple, the chief priests, the scribes, and the elders came to him. And then that kind of like set up a whole thing before the parable started. So I kind of took the tenants as like highest governing Jewish body, kind of in like God in this case would be like leasing the world to the tenants and going to another country. Still owns it. That doesn't mean the government can now just like kind of corrupt the place and take over and do as they wish. Like, God's commandments are still there and his ownership is still present even though he himself physically is no longer there. ⚠

Brad

So, um, if I'm hearing you right, like, the, the people that are running the temple, right, um, which then is supported also in, um, in verse 12, right, when they realized that he had told this parable against them You know, meaning that the Pharisees and the scribes, the Pharisees and the Herodians. So then they are probably the ones that are the tenants, or at least that's one possibility. Again, like Donahue says, scholars speak with great authority, great confidence, but little agreement. ⚠

Student

Yeah, I think another, like, point of support that it is like the high people in the temple is that they they say, let us kill him and the inheritance will be ours, that like they want authority over the kingdom of God or the Israelites. Um, so I think that's just another point of support that's like a high priest, Pharisees, and all the people in the temple. ⚠

Brad

Okay, so then, um, if we, if we go along with that, then, um, who are all of these others? So then I think we can take the, the son to be Jesus, right? Um, we saw that right from the first line of the text. Um, but then what about all these others that have been— that have come? The slaves and servants, you know, that have— you know, the Son isn't the first one, he's the last one, right? So what about those others? ⚠

Student

Mm-hmm.

Brad

So definitely makes sense to read him as like one of those, one of those. Yeah, Brent?

Student

I think just like generally the prophets can be all those slaves and servants, but even the slave servant that they beat over the head could specifically be John the Baptist because they cut his head off.

Brad

Yeah, good. Yeah. Yeah, that makes sense. Good. I think all these make sense. Um, right on. Should we keep rolling forward? Yeah, Tim. ⚠

Student

I, I think there's no— there's obviously no coincidence that the location is a vineyard because throughout the whole gospel we've been referring to like people as like seeds being planted and grown through God.

Student

So a vineyard makes sense to be the location of like representing the earth, I guess.

Brad

Yeah, okay. And, and then, um, Throughout the Mediterranean, and particularly, you know, more Greek— I mean, this was written in Greek, right? But there's always a really, really close parallel between, you know, spirit and spirits, right? And so the vineyard is where you grow, you know, grapes for wine. And so there's a spirit, right? So the spirit— you've got the unclean spirits that are being cast out. The unclean spirits seem to recognize Jesus, but then you also have the Holy Spirit, which gets a mention in the chapters from today. I don't remember exactly where. Oh yeah, in chapter 13. So could be something going on there too, right, about the spirits that— why is this connection? I don't know if you've studied— I mean, you've probably studied some Plato, you know. Plato's always talking about drinking spirits and the spirit within, the spirit that moves the body and the spirit that is the psyche, the one that animates the corpse that we live in. ⚠

Brad

And so, yeah, I don't know, maybe worth pointing out there's something going on there about alcohol as a kind of spirit that affects how a person behaves, and, you know, maybe the spirit, which can also affect the way people behave, obviously in different ways, presumably. Be easy if it was the same way. Anyway, cool, right on. Others want to keep moving forward? Yeah, then, um, I kind of want to jump to 12:29 or 28. Sure. ⚠

Student

When one of the scribes asked which commandment is the first of all, and reading, Jesus gave two, and I was a little bit confused as to why he chose those particular two. But going back and rereading it again and then consulting the commentary. When the first one, when it said, 'Lord your God with—' Sorry. 'You shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.' So that's the first one, and I took it as kind of relating it to the Bhagavad Gītā and the senses. So like, love— loving God isn't just through your emotions and through your heart, but it's also like physically. And so I related that yoga, with the Bhagavad Gītā, and like making sure you're balanced in yourself and in your mind. And so that's like in your mind here, and then with all your strength, so physically. And then the next one, the second commandment, is you shall love your neighbor as yourself. There is no other commandment greater than these. ⚠

Student

And I kind of took it as because God isn't physically here in his being, you can like treat him how you would treat the image of God that you would see in your neighbors. And so you can't really hate the people that created if you really truly love him. And again, this goes back to the reading of like the sun and the embryo and the seed, how it starts as one and it kind of unfolds into all of us. And yes, we're all individual in a sense, but we're also connected. Right on. ⚠

Brad

I take that very much. Yeah. Thanks, Danny. Yeah, up here.

Student

Yeah, I think what was interesting, like, just this overall, I guess, like, chapter 12, this section, like, what I'm like, oh, like, is it lawful to pay taxes to emperor? To, like, the satya, she's talking about resurrection. Even to this passage about the scribes asking which commandment is first of all. It's like, in each one, they're trying to find a way to, like, kind of, you know, get the concoction of Jesus. Like, oh, you know, like, try to trap him in a way. Like, each time he has, like, some sort of, like, like, a good way of responding. Like, for this example, like, yeah, talked about, you know, like double up, man, in this scenario. Like, he's always having some sort of, like, you know, third solution to some sort of, like, almost like a binary question they're asking, which is pretty interesting. ⚠

Brad

Yeah, good. And his response is usually to quote scripture at them, right? So, um, certainly in this case as well. Good. Yeah, Grace?

Student

I'm just kind of going back to that point.

Student

I feel like the 7th Emerald is also sort of the same idea as, like, the one and the many, like even though these are like technically two different commandments, they're all like sort of like one and the same because like God and like all their neighbors are technically like all part of the same like soul, I guess. Like she was saying about like God created all the people, but I think like they're also just sort of like the same like spirit almost. Interesting too that it was like they asked them which is the first of all, he gave too. And so I feel like that kind of like shows that like they're all like really connected in a way. ⚠

Brad

Yeah, so both are similarities, what we have in common, and what makes us unique. Both matter, right? Um, both are significant. Good. Um, I think, you know, while we're here, um, just kind of riffing on this, um, um, so yeah, so we've got this passage, right? The two commandments. Um, The scribe said to him, you are the right teacher. You have truly said he is the one, and besides him there is no other, and to love him with all the heart and with all understanding, with all strength, and to love one's neighbor as oneself. This is much more important than all whole burnt offerings and sacrifices. So here again, we have sort of, I mean, if we were to look for parallels for the Bhagavad Gītā, right, the Bhagavad Gītā, It seems to be privileging or at least accepting both bhakti, right? I mean, the first part is clearly bhakti, right? Devotion to God, love of God, love of neighbor. That's bhakti, right? And the other part is about, you know, karma, right? Doing sacrifices, performing rituals, performing rituals in the temple, right? Which was there at the moment, right? ⚠

Brad

But we're going to see it gets destroyed in a moment. Good. So connection there with the rituals and sacrifices, some of the things that we studied in the first half of the semester with the Passover sacrifice and— I mean, Abraham and Isaac. Some other ones? And the suffering servant also. Good. Others? There's this whole thing, next section, right? Verse 35: While Jesus was teaching in the temple, he said, how can the scribes say that the Messiah is the Son of David? David himself, by the Holy Spirit, We got Holy Spirit again. Declared, the Lord said to my Lord, sit at my right hand until I put your enemies under your feet. David himself calls him Lord, so how can he be his son? And a large crowd was listening to him with delight. I don't know, I find that pretty perplexing. What's going on there? Yeah, anybody look up anything on that regard? We could turn back. So this, he's referring to Psalm 2, Psalm chapter, Psalm number 2, verse 7. So Psalm 2, I'll just read a little bit of Psalm 2. Why do the nations conspire and the peoples plot in vain? ⚠

42:12

Lecture: Historical Context of the Temple and Hebrew Messiahs

Brad

The kings of the earth set themselves and the rulers should take counsel together against the Lord and His anointed. Right? So in Hebrew, anointed is the Mashiach, the Messiah. In Greek, it's the Christ. Saying, let us burst their bonds asunder, let us cast their cords from us. He who sits in the heavens laughs, the Lord has them in derision. Then he will speak to them in his wrath and terrify them in his fury, saying, I have set my king on Zion, my holy hill. Holy hill, they are referring specifically to, you know, the Temple Mount where the temple is, or was. I will tell of the decree of the Lord. He said to me, you are my son, today I have begotten you. And so usually this is taken to, you know, be a direct reference to David is not only the Messiah but also as the Son of God, right, as the begotten Son, but not begotten in a, you know, in a genetic sort of way, but today I have begotten you, right? So there's more of a spiritual beginning, a spiritual parenting. The other similar passage comes from Psalm 89. ⚠

Brad

Psalm 89:19-20, "Then you spoke in a vision to your faithful one and said, 'I have set the crown on one who is mighty. I have exalted one chosen from the people. I have bound my servant David with my holy oil. I have anointed him.'" So again, and then Verse 26, he shall cry to me, you are my Father, my God, my rock of salvation. I will make him the firstborn, the highest of the kings of the earth. So here, you know, we see, we, I mean, we've got a direct reference here to David, right, who's both identified as the Messiah and as the Son of God. And what exactly is being, what exactly is being said in that regard? Anybody have any insights or speculation? One of the things we haven't really talked about this semester is— I mean, today now seems like the ideal time, actually, but so what does it mean to— what would it have meant at this time in this context to refer to to the Messiah. So what is a Messiah? Who are the other messiahs? ⚠

Brad

So in the Hebrew scriptures, what's usually referred to as the Old Testament, so in the Hebrew scriptures, that's this part of the Bible, which is a lot of it. In the Hebrew scriptures, there's 7 messiahs. And they all seem to have— they all seem to fulfill one of two goals, or one of two requirements, you could say. You can meet either one of these requirements and be a Messiah. And so those two requirements, one is to establish the Jewish kingdom, the kingdom of God, right? To establish the kingdom of God. So David gets that title because he literally established the kingdom of God, right, and became the first king of the kingdom, right? And so, and then his son is also called the Messiah, also called the Son of God, because he built the temple, which is the other requirement, right? So David was actually given both of these requirements: hey, establish the kingdom of God and build my temple. He got the first part done, but, you know, didn't quite get the second one done. But his son, you know, follow through on that. ⚠

Brad

So that's why it's usually referred to as Solomon's Temple, because Solomon was the one that built it. And then we've got other messiahs. We've got one non-Jewish messiah, which is already interesting, right? But one non-Jewish messiah— anybody know him? Yeah, Cyrus. Yes, my son. Yeah, Cyrus. Not my son, but the one that my son's named after. Cyrus of Persia was, you know, as identified in Isaiah 45:1-4 as the Messiah. Even, and it says specifically, says, he is my Messiah, my anointed one, even though he does not know me. So it's not even necessary to know God in order to be God's Messiah, which is interesting, right? But he does those two things. So he liberates He liberates the Israelites from oppression, from slavery, right? And by liberating them, by literally militarily liberating them, right? So you've got David, who's a military political leader, and you've got Cyrus, who's a military political leader. And he also does the other one. So at that point, Solomon's Temple had been destroyed. And Cyrus said, you know, what do you want? And they're like, we want a kingdom of God that we can be autonomous. ⚠

Brad

And he's like, that's fine, as long as you pay me my taxes, you know, you can do that. And by the way, I'll give you, I'll give you money to build the temple, right? Which was the other thing. So, good. So then this is what people are expecting, right? So maybe we can see why the disciples are confused because They're like, okay, you're the Messiah. And he's like, yeah, but don't tell anybody, right? And then they think he's going to be a political leader, a military leader who's going to overturn the Roman oppression, right, and re-establish the kingdom of God here on earth and rebuild the temple. But he can't rebuild the temple because the temple's there, right? So then it requires us to rethink what does it mean to be a messiah. Yeah, jump in here, Tim. ⚠

Student

Yeah, I noticed the line, the Lord said to my Lord, Jesus, where it seems like the Lord, he's acknowledging David, but he says my Lord, as in like the thing he follows the highest. And like, yeah, he's like declaring that his God is higher than David. ⚠

Brad

Yeah, I mean, it's confusing, at least to me, exactly what— just explain a little bit more. So he's saying Who is higher than David?

Student

Who is higher than— I take it as he means like David said to God. Is that not what that line means?

Brad

I don't— I really don't know. Yeah, I don't know. I mean, I've read it so many times and looked at so many commentaries, and it's confusing. It's confusing. Yeah. I mean, I think what you're saying sounds reasonable. Yeah. Others? Yes, I've— ⚠

Student

I think I just also— my interpretation from it was that like God is not earthly and it's like not a human form. ⚠

Student

And because David was human, he cannot be a Lord.

Student

And I think that kind of reiterates what it said earlier when it said he's not a God of the dead.

Student

He is not God of the dead but of the living. Am I wrong? Like, that's where I'm confused.

Brad

Okay, yeah, good. So then does that relate to the— I mean, it does relate, but are you saying something about the 'the Lord said to my Lord'? So the Lord God is the Lord of the living, so transcendent, not of this world. That makes sense. Does it fit into the "the Lord said to my Lord"? I don't know. Yeah, I don't know. We can savor our confusion and move forwards. So another well-known passage here with the widow. Anyways, I don't know where we were left off reading somewhere. Would somebody mind reading beginning with verse 41? Where we left off? It was a cat? ⚠

51:06

The Widow's Offering and Comparison to the Bhagavad-Gītā

Student

Jesus sat in the treasury and watched the crowd putting money into the treasury. And many rich people put in large sums. A poor widow came and put in two small copper coins, which are worth a penny. Then he called his disciples and said to them, truly I tell you, this poor widow has put in more than all those who are contributing to the treasury.

Student

For all of them have contributed out of their abundance, but she out of her poverty has put in everything she had, all she had to live on.

Brad

Okay. So, and then this precedes chapter 13, which is usually referred to as the little apocalypse or Gospel of Mark's apocalypse. Apocalypse means a revelation. Literally, apocalypse means revealing, uncovering, disclosing. So, but usually in the sense of like disclosing or revealing something that's about to happen, right? Futural. And yeah, so let's dig into chapter 13. Yeah, Lily. No, absolutely. We talk about— yeah, go for it. You're talking about the widow? ⚠

Student

Yeah, that like her sacrifice is greater because it kind of came from an actual point of sacrifice. Like it means way more from her because she's actually putting something on the line. Like that's what Jesus wants from his followers, is like take a risk and give up something and believe in God. Okay. ⚠

Brad

Yeah, she's— Yeah, good.

Student

I think, too, like, again, especially when we talk about the Giza, like, sure, the outcome of like what the rich people gave was probably greater from like just the pure, like, like they gave more, like the intention of the widow meant more because it meant more to her. And that was what her intention was. ⚠

Brad

And I feel like that's important. Good. So she's being praised for this. Yeah, Anna.

Student

I think also like draws on the idea that like money and material things like aren't where like your sacrifice should come from. And like it's not the material that you're giving up, but like where it comes from. Like from her, like the 2 pennies could have been like her everything, and that's like her way of like then giving in like her soul. Whereas like the rich people just giving like, like $20, it doesn't like mean anything. It's just like mindless action of just like something that they think they have. It's like a feel-good thing that for them, but it's meaningful. ⚠

Student

Okay. Yeah. Luke? Yeah. I mean, this kind of, to me, it definitely reminds me a lot of the Bhagavad Gītā and other stories we've read from the Hindu texts, especially with— was it Sunahsepa's father who gave all the cows, or was it another one? ⚠

Brad

He received the cows.

Student

Received the cows. Who was the one that gave all the old cows?

Brad

Oh, yeah. Naciketas's dad. Yeah. ⚠

Student

This story definitely reminds me of that a lot. It's the action is there, but the intent is not. Yeah, yeah, yeah. Like God can see through that, or like just this higher power can see through that. And I mean, it also honestly ties into like action and like outcome, like what the Bhagavad Gītā talks about with like separating yourself from the— or separating the outcome from the action. It's like, yeah, there's just a lot of ways that relates to the Hindu text, I think. ⚠

Brad

For sure. Yeah, yeah, yeah. Danny?

Student

Yeah. Similarly, it reminded me of our discussion last class where we talked about how the state of your mind is a lot more important than the actions that you do or like actions that you miss. Like if you miss a prayer for a day, it matters more like what's going on in your head and if you're actually present.

Brad

Mm-hmm. Good. Yeah. Yeah. Okay. Shall we move into 13? Yeah, let's move into 13. Anybody have anything to point out here? We've got the fig tree that comes back again, right? No, I mean, it's a fig tree, but it's a different fig tree. Let's look at that. Verse 28: From the fig tree learn its lesson. As soon as its branches become tender and puts forth its leaves, you know that summer is near. So also, when you see these things taking place, you know that He is near at the very gates. Truly I tell you, this generation will not pass away until all these things have taken place. Heaven and earth will pass away, but my words will not pass away. Is this related to the fig tree from earlier, or is this a different fig tree? Is this Yeah, I don't know. Yeah, jump in here, Logan. Anything about chapter 13? ⚠

54:43

Discussion of Mark 13: The Little Apocalypse and the Destruction of the Temple

Student

Yeah, I mean, I kind of interpreted that like the eternalness of the teachings of God, you know, inviting people in life with God, and how like even if the fig tree appears to be dead, or the word of God appears to not be lived out in the world, world, apparently, that in the end it will prevail eventually. It's just having that faith and belief that it will come eventually at some point. ⚠

Brad

Okay, so the same fig tree or different fig tree? I think it was— same. Okay. Yeah. ⚠

Student

Or even if it was different, I don't even think it would make a difference. Gotcha. Interpretation.

Brad

Got you. Yep. Side?

Student

Yeah, I think I was concerned about— I was a little confused are the repetition of fig tree as well. So it's the commentary and says it reverses the image of the fig tree from 11:12. It's now symbolizing the blessing for people. So I don't think it necessarily matters whether it is the same exact fig tree, but more like Logan was saying, like the symbolization of it, like now it's reversed and the image is mirrored, I guess. ⚠

Brad

Symbolically mirroring one another. So yeah, literally connected, I should say. Yeah, good. Others? So connecting with what I said a few minutes ago about the Messiah, right? So the Messiah's job is to establish the kingdom of God. But we're told that he's opposed by the Herodians, right? And Herod is actually the king of the Jews. So he is the king of the kingdom. But so he's not— it doesn't seem like he's, you know, gonna become the king of the kingdom. And then the other thing is about the temple, right? But here we seem to have a very vivid description of the temple being destroyed. Yeah, which did happen. Happened in the year 70 CE. So I think when I was introducing these texts at the beginning of this half of the semester. You know, I said that there's a very, very small range. Scholars pretty much agree across the board, unusual amount of agreement, that this Gospel of Gospel of Mark was written sometime between like 67 on the early side and 70 on the late side. So very small window of time. ⚠

Brad

And the debate usually falls over whether it happened, you know, was written in 70. In other words, like this was written after these things took place or that was written before 70 and therefore literally, you know, predicts the events, right, that happened in 70. What did happen? We have any historians? What did— you know anything about the historical event of the destruction of The temple. So this is the temple that was built with the money given by Cyrus, usually called the Second Temple. Anybody know who did it or anything about it? Okay, it's good to know about. It's also massively important for contemporary global politics. So the temple is built, or was built, initially by Solomon on one plot of land, right? And that plot of land is the mountain, a mountain in current-day Jerusalem. And that mountaintop, what's special about that mountaintop? Anybody know? Why the temple is built where it is, where the Holy of Holies is supposed to be? Anybody know why that specific spot? Yeah, Kaylin? ⚠

Student

Is it where Moses gave the commandments?

Brad

No, Moses never quite made it there. Moses was on his way there. He was also told to build the temple, but he didn't even make it to— he makes it, um, to the River Jordan and then is forbidden to go to cross the river um, but he gives the Ten Commandments on Mount Sinai. But definitely some parallels. Yeah, um, so, um, not, not Moses, but even before Moses, another passage we read for this class in the first half of the semester. Yeah, it is the Abraham story. So the akedah, so where, um, Abraham takes his son Isaac to the, to the mountaintop, right? And where, um, he's about to sacrifice his son But then the ram appears in the bushes, right? And the voice says to Abraham, "Stop. Here, the Lord has provided this ram." So the temple is built on that spot. So the Holy of Holies is literally that spot, right? Anybody been to Jerusalem? No? Well, if you get to go sometime. Right now, where the temple is supposed to be, where the temple was, it's not there now, right? It hasn't been there since 70 CE. What is there now? ⚠

Brad

Does anybody know? Yeah. The Wailing Wall. So the Wailing Wall is the only part left of Solomon's Temple, right? So everything was destroyed except for that one piece of the wall. And so people go there to pray. Yeah, good. Keep going.

Student

Isn't there a mosque that was a church at one point, I believe? Or maybe there's some sort of crossover there and then there was a church or is a church.

Brad

So there is a mosque, yeah. And so that mosque is the Al-Aqsa Mosque, which is the site where Muhammad had his night journey. So his night journey where he ascended to heaven on his Buraq and met Jesus and met Moses and had, you know, all sorts of visions and encounters with the prophets. And so that happened there. But that's actually— I mean, that is on the Temple Mount complex. It's in the Temple Mount area. But the Holy of Holies, where it's like 100 yards from there or so, and that's what's currently called the Dome of the Rock. So if you see pictures of Jerusalem, you usually see this big golden dome, right? It's pretty iconic. When you think of Jerusalem, you probably think of that building, actually. And so that golden dome, if you were— if I got the chance to go in there many years ago, and if you go in there, the inside is just like plexiglass over the top of the mountain. So it's just the rock, right? So it's the dome over the rock, and the rock is sacred because of Abraham and Isaac, right? Primarily. ⚠

Brad

So these three faiths— Christianity, Judaism, and Islam— are all referred to as the Abrahamic religions, right? So they all regard this spot as sacred for those same reasons. And so the temple was supposed to be— or the temple was built on that spot, right, initially by Solomon, and then destroyed, and then rebuilt by Cyrus, and then destroyed. And yeah, so then with that context in mind, then, so we've got direct parallel to Abraham and Isaac and the sacrifice of his only, his, you know, his firstborn son, ignoring his other firstborn son. And then we've also got the temple here, which is where all of these rituals and things take place. Place, which is also being destroyed here and taken down. Let's have a look at some of this passage. Maybe we'll just read a little bit. Where do we leave off? Was it Eva? Yeah, so just start with the beginning of 13. ⚠

Student

Then Jesus asked him, do you see these great buildings? Not one stone will be left here upon another. All will be thrown down. When he was sitting on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, tell us, when will this be, and what will be the sign that all these things are about to be accomplished?

Student

Then Jesus began to say to them, beware that no one leads you astray. Many will come in my name and say, I am he, and they will lead many astray.

Student

When you hear of wars and rumors of wars, do not be alarmed. This must take place, but the end is still to come. For nation will rise against nation and kingdom against kingdom. There will be earthquakes in various places. There will be famines.

Student

This is the beginning of the birth pangs.

Student

As for yourselves, beware, for they will hand you over to councils and you will be in the synagogues, and you will stand before governors and kings because of me as a testimony to them.

Student

And the good news must first be proclaimed to all nations.

Student

When they bring you to trial and hand you over, do not worry beforehand about what you are to say, but think whatever is given to you at the time, for it is not you who speak but the Holy Spirit. A brother will betray a brother to death, and a father his child, and children will rise against parents and have them put to death. And you will be hated all because of my name, but the one who endures to the end will be saved.

Student

But when you see the desolating sacrilege set up where it ought not to be, let the reader understand, then those in Judea must flee to the mountains.

Brad

The one on the housetop must not go down or enter the house to take anything away.

Student

The one in the field must not turn around, must not turn back to get a coat.

Student

Woe to those who are pregnant and to those who are nursing infants in those days.

Student

Pray that it may not be in winter. For in those days there will be suffering such as has not been, such as has not been from the beginning of the creation that God created until now, no, and never will be. And if the Lord had not had not shortened those days, no one would be saved. But for the sake of the elect whom he chose, he has cut short those days. And if anyone says to you at that time, look, here is the Messiah, or look, there he is, do not believe it. False messiahs and false prophets will appear and produce signs and omens to to lead astray. If possible, be alert. Be alert. I have already told you everything. ⚠

Student

But in those days, after that suffering, the sun will be darkened and the moon will not give its light, and the stars will be falling from heaven.

Student

The powers in the heavens will be shaken. Then you will see the Son of Man coming in clouds with great power and glory.

Student

Then he will send out the angels and gather his elect from the four winds, from the ends of the earth to the Okay, good.

1:07:09

Closing Reflections on the Messianic Secret and the Elect

Brad

I think we can stop there. Plenty to talk about here, right? Yeah, thoughts? Got a few minutes left.

Student

Yeah, Tim? Versus 5 and 6, say. Beware that no one leads you astray. Many will come in my name and say, I am he, and they will lead many astray. It kind of reminds me about life and society now, about how throughout your life you're tempted by things to distract you from God's teachings. It kind of reminds me of politicians or celebrities that act like they're so superior to us, but in reality they're not, and we shouldn't be glorifying these people. ⚠

Brad

Yeah, good. And that connects also with the later part about false messiahs and false prophets. And so those that are clearly leading people astray. I don't know if I said this earlier in this section or just the other section, but yeah, my mom's super worried that I'm one of those people leading people astray. She loves me, I think. Yeah, she does. She knows me. I'm just kidding. Others— about this whole elect thing, for the sake of the elect whom God chose, right? Um, false messiahs and false prophets to lead astray, if possible, the elect, right? And then again, uh, verse 27, then he will send out the angels and gather his elect from the whence? So here it doesn't seem to be those who have faith or those that— right, we've had all this emphasis on those that aren't afraid but those that have faith, and now it doesn't seem to be faith but something about election. ⚠

Student

Yeah, I just think the whole thing here that Jesus is saying, like referencing a Messiah, but then this whole time obviously throughout the text we've been talking about how for most of it, he doesn't want to be referred to as the Messiah, but then sometimes he says it. I just think it's interesting to hear that maybe the reason why this whole time he hasn't said it is because it's this thing that doesn't need to be proclaimed, and he's warning. ⚠

Student

And he didn't want to say it because he doesn't want those who follow who proclaim to be the Messiah to be listened to like he wants to be listened to. And so if he had said this the whole time, then anyone else who says it after, if he proves himself to be it, then if someone else says it, they're just going to— also believe them. So maybe that's why. I mean, it still doesn't really— I'm still confused as to why he mentioned it sometimes, but like, yeah, now I maybe understand more why he did it. ⚠

Brad

Okay, yeah, good. So he, he doesn't want people to know he's the Messiah. He's not proclaiming to be the Messiah, but when people acknowledge him as the Messiah, he's like, don't tell anybody, right? So he's not denying it or something, but he's keeping it a secret until now. Yeah, Anna?

Student

I think also like this, um, like emphasizes and really like gets the point across that like he is the Messiah because he wouldn't like say like, oh, we were a false messiah if he was a false messiah. So it also is like another way of portraying his identity as the Messiah without saying like, I am the Messiah, because that like could be misread or like misleading if someone just proclaims himself as the Messiah. But he's like able to show that he's the Messiah through his words and through his powers. ⚠

Brad

So, so something about show, don't tell, right? So he's not claiming to be the Messiah, but he's also not exactly denying it, um, you know, but saying keep it secret, but instead wanting to show through actions. Yeah, um, but those actions are not what one expects, right? At least not what the disciples expect, because they expected a political leader like David or Cyrus, right? Yeah. Was that a hand? No. Okay. Yeah, Logan. ⚠

Student

Kind of going off that point of this, like how we're circling back to this question of why sometimes he says he's Messiah and not. Yeah. Because I think that maybe it has to do a lot with the context of the situation that he was in. Yeah. As like if he's talking to a certain group of people, maybe he shouldn't tell them he's the Messiah because maybe they're expecting this political leader, David-type figure. Yeah. And then his mission maybe ended prematurely, or his work maybe ended prematurely. And he tells some people he is because maybe he knows that this would be the best and most effective way to invite them. ⚠

Brad

So they're kind of the elect? Is that like the inner circle, like the disciples?

Student

In a sense, yes. But I wouldn't say it's like an exclusive elect.

Brad

Those who want in and will contribute to the good. All right, good. Any last comments or thoughts? All right, very nice. Very nice reading. Very nice class. So we've got, yeah, one more on Gospel of Mark, I think, right? So 14 through 16. Seeing next Thursday. Have a good weekend. ⚠