Dating The Gospel of Mark

25 Oct
This blog post goes over the myriad of interpretations of the internal evidence for dating when the gospel of Mark was written. I am of course partial to Mark being written in Rome sometime after 70 CE. Here is a snippet: 
Joel Marcus (Sitz Im Leben), in contrast to Hengel’s claim that Mark had no actual familiarity with what transpired during the Jewish War but heard the news from afar (i.e. Rome), argues Mark was written from one of the Transjodan Hellenistic cities attacked at the beginning of the War (461-62).  Mark protests that the temple had become the house of revolutionary bandits (lēstēs) (cf. Josephus J.W. 4.3.7-8; 5.1.2; for Zealots used for revolutionaries in general see J.W. 2.17.9; 4.9.10) had taken over the temple under Elezar son of Simon.  This explains the abomination as Eleazar’s occupation of the temple in 67-68 CE, Mark’s openess to Gentiles and protest in the Court of Gentiles in the Temple (the Zealots wanted to cleanse it of foreign influence), the persecutions as the Zealots held mock trials, and Mark’s triumphal entry as the anti-type of the messianic entry of Simon bar Giora in April-May 69  (448-59).  Mark is writing in hindsight and sees the destruction of the Temple in 70 CE as punishment for closing the door on Gentiles and turning the place into the seat of revolutionary violence (461-62).
Like I said, this is only a snippet. But this one paragraph seems close enough to my interpretation. But do go read the whole thing for your own edification!
1 Comment

Posted by on October 25, 2011 in early Christianity


One response to “Dating The Gospel of Mark

  1. Bobby Garringer

    May 10, 2012 at 8:41 pm

    Mark is quoting the Greek of the Septuagint in Jeremiah 7:11. The phrase "den of robbers" is exactly the same in each. There need be nothing more in the mind of the Gospel writer than this Old Testament reference.And the term "robbers" (Greek, lēstēs) is used in contexts that cannot imply revolution, especially when in conjunction with the Greek word for "thieves" as in John 10:1, 8. See also 2 Corinthians 11:26. The lexicons indicate a "robber" used violence to steal and a "thief" used subtlety and deception.Marcus will have to much better than citing references in Josephus to make his case.

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