Those, His brethren, all died, the coup de grâce for the parousia

 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.

-- Mark 9:1 

A Jungian psychologist decides that the Gospel of Mark ends without resurrection, on purpose, but apparently he has never read the damn thing lol

 The Transcendent Absence: Mark's Unresurrected Christ and the Creative Imperative

... Mark's unresurrected Christ ... The absence of resurrection in Mark's Gospel . . ..                                                                                                                                                                                                    

There's just one little problem with these statements: They are falsehoods. The text says Jesus rose.

Everyone agrees that Mark's "narrative rupture" occurs at the close of 16:8.

But the resurrection occurs before that:

And entering into the sepulchre, [the women] saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. 

And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. 

But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you [in Mark 14:28]. 

And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid. 

-- Mark 16:5-8

The endings after this are obviously supplied based on internal evidence of language and style which differ from Mark's. And their variety is a sign that something was felt to be wanting from a very early time. External evidence shows the gospel ending at 16:8 in two famous codices from the fourth century: Vaticanus and Sinaiticus. And Matthew and Luke and John in their turn each supply their own fuller accounts, some of the elements of which resemble the endings supplied to Mark. 

The twice promised resurrection appearance in Galilee in Mark is perhaps the most wanting thing. Simply on that basis it strains credulity to think Mark intended the ending to be 16:8. The composition is unfinished, or was early on damaged. 

But the resurrection is not missing from this abruptly ending gospel. One cannot speak of an unresurrected Christ in Mark. One cannot say there is no resurrection in Mark. It's right there in verse six.

Meanwhile we are told that "the sacred emerges through collective human action rather than through divine intervention", and that "the kingdom of God exists only insofar as we create it through revolutionary praxis within history's unfolding".

Unfortunately for the author, Brian Nuckols, Mark's Jesus doesn't believe any of that hooey.

The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

-- Mark 1:15

And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. 

-- Mark 9:1   

Prodigality is a vice to today's stingy Calvinists, to Jesus a veritable necessity for discipleship

 

 

Calvinists: We can't be prodigal with our money. We need it to rule the world! You know, so that we can do away with heretics like Servetus. 

  

A Theology of Money

 ... it remains true that we all know plenty of people afflicted by Prodigality, and one of them is likely to look us in the mirror every morning. This is the vice of failing to recognize that wealth is a very important tool that God has given us to effectively rule the world as his stewards, and thus failing to take appropriate steps to manage it prudently, instead throwing it around loosely and thoughtlessly, whether out of bad motives or good. ...

What part of "all" do these people not understand? 

Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 

-- Matthew 13:44

Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. 

-- Matthew 19:21 

Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. 

-- Mark 10:21

For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living. 

-- Mark 12:44

Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

-- Luke 12:33

So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. 

-- Luke 14:33 

Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. 

-- Luke 18:22

For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had. 

-- Luke 21:4

 

Do the Calvinists even read the Gospels?

And whosoever will be chief among you, let him be your servant:

 -- Matthew 20:27

But he that is greatest among you shall be your servant. 

-- Matthew 23:11

And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 

-- Mark 9:35

And whosoever of you will be the chiefest, shall be servant of all. 

-- Mark 10:44 

 

Meanwhile Paul mocked the arrogant Calvinists of his own time, who only imagined that they ruled anything: 

You think you already have everything you need. You think you are already rich. You have begun to reign in God's kingdom without us! I wish you really were reigning already, for then we would be reigning with you. Instead, I sometimes think God has put us apostles on display, like prisoners of war at the end of a victor's parade, condemned to die. We have become a spectacle to the entire world—to people and angels alike. Our dedication to Christ makes us look like fools, but you claim to be so wise in Christ! We are weak, but you are so powerful! You are honored, but we are ridiculed.

-- I Corinthians 4:8, 9, 10 

Eschatological prophets don't leave gospels behind

 

p52, a 2nd century fragment of John from a codex

Jesus trying to keep his miracles quiet is in the news, by Father John Perricone, Ph.D., who alas in "Is Christ a Magician?" can't even get Matthew 16:4 right:

But, to our more serious question above. We should preface these words by God’s: “It is a wicked and perverse generation that asks for signs and wonders” (Matthew 16:4). 

The verse says nothing about wonders, which is a technical term most familiar to us from the Book of Acts, but also from the little apocalypses found in the gospels. The verse in question goes like this:

A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.

The father is right that we observe a Jesus who does occasionally try to keep his miracles quiet. They are "often accompanied by a stern admonition to tell no one". The thing is, not all the time. And the Christian gospels are replete with them nevertheless. 

Mark's Jesus is even more emphatic about this than is Matthew's. Mark's Jesus was unequivocally against signs of any kind, not even the sign of the prophet Jonah, and not just to the Pharisees, but to his entire evil generation.

It's a downright odd thing for someone to say who is supposedly leaving a trail of them in his wake in exorcisms, healings, and nature miracles. The gospels proclaim a miracle worker who wanted the miracles kept quiet? This is akin to the problem known as the Messianic Secret. "I'm the Messiah, but don't tell anyone".

The eschatological context of this sign business is preserved by Mark, although at a distance, as it is by Matthew in like manner in his doublet of the saying (Matthew 16:1ff., 27):

And the Pharisees came forth, and began to question with him, seeking of him a sign [σημεῖον] from heaven, tempting him. And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. ... Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

-- Mark 8:11f., 38 (cf. Matthew 12:38f.; Matthew 16:1ff., 27; Luke 11:16, 29f.).

The emphasis of the eschatological Jesus is on his message of repentance, not on his deeds.

Vincent Taylor recognized long ago that the eschatological Mark 8:38 was quite out of place where it is.

A lot of things seem loosely connected together in Mark, not just this. Just read the form critics.

In Mark's unskilled hands, signs likewise aren't yet quite exactly the same thing as miracles either. Miracle in Mark is instead typically referred to, when it is referred to at all, as the palpable expression of divine authority [ἐξουσία] (Mark 1:27; 2:10; 3:15; 6:7), or of divine power [δύναμις] (Mark 5:30; 6:2, 5, 14; 9:39).

And from the start, Mark presents Jesus as more than willing to demonstrate to the Scribes his divine authority to forgive sins by performing a miracle to prove it (this despite later noteworthy teaching requiring mutual forgiveness between men if there is to be forgiveness of men by God, in Mark 11:26, which is rather different; is that blasphemy, too?):

But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say unto thee, Arise, and take up thy bed, and go thy way into thine house. And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.  

-- Mark 2:10ff., Matthew 9:6ff., Luke 5:24ff. (similarly John 10:37f., 14:11).

We go back again the other way, though, in Mark 11:27-33, where Mark presents a Jesus who will NOT condescend to the chief priests, the Scribes, and the elders to demonstrate by what authority he had cast out of the temple the buyers and the sellers, the money-changers, and specifically the sellers of doves:

And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.

So which is it?

 

In the same willy-nilly fashion, Mark has Jesus do an exorcism, a resurrection, and a healing of a deaf/dumb man in Galilee, one which Jesus wants declaimed, but the others which Jesus wants kept quiet:

Howbeit Jesus suffered him not [to follow him], but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel. 

-- Mark 5:19f.

And he charged them straitly that no man should know it; and commanded that something should be given her to eat. 

-- Mark 5:43

And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; 

-- Mark 7:36.

So which is it?

  

Eventually Mark inexplicably makes Jesus actually respond positively and at great length to the question from Peter, James, John, and Andrew "what shall be the sign" of the coming of the destruction of the temple, in Mark 13:4, the beginning of the infamous Apocalyptic Discourse.

But why would Jesus do that, all of a sudden, and condescend to a question about signs  if "no sign shall be given"?

Obviously the Apocalyptic Discourse is post-resurrection re-interpretation of Jesus' original eschatological message that judgment was imminent. The warning had been the man and the message, but he got himself crucified, and with the man now gone they are in a new situation which is under pressure to explain itself. Like the supplied endings to Mark, the Apocalyptic Discourse bears all the marks of another time and other hands. But that is another matter.

As quickly, however, as Jesus deigns to entertain such talk of the sign of the end, Jesus warns in 13:22 that it is false Christs and false prophets who will come and do "signs and wonders, to seduce, if it were possible, even the elect".

And with that we're right back to negativity about signs, which shows just how much that view was the original, dominant view going back to the historical Jesus and persisting beyond him in their memory.

So no sign it is.

(The positive embrace of miraculous signs in the supplied long ending in Mark 16:17, 20 may be dismissed as unoriginal to Mark on stylistic grounds, and not in the least because it conforms to the later ideas expressed for example by Luke in Acts).

 

This picture painted by Mark shows overall that he is confused and indecisive about what exactly to present as the actual content of Jesus' message, which Matthew and then Luke in their turn attempt to smooth over and remedy. It is one reason why Mark was not that popular in early Christianity. The relative paucity of witnesses to Mark, and the missing ending, if it really is missing, after 16:8 as late as Codex Vaticanus is . . . kind of a sign.

In the case of Mark 8, Matthew and Luke retain the harsh, negative evaluation of sign-seeking, but they augment the unequivocal "no sign shall be given" with "except the sign of Jonah", i.e. that the resurrection of Jesus after three days in the belly of the earth is the ultimate sign to this generation.

So the miracle of the resurrection is THE ONE legitimate sign, but none of the other miracles are signs? What are they then? Or were there no other such signs? Matthew and Luke haven't really thought this through. But of their post-resurrection re-interpretation of the original saying Mark knew absolutely nothing.

This is yet more evidence that the tradition is not solid, to put it mildly, and that the evangelists are willing, shall we say, to tamper with the word of God for theological reasons.

The solution of Matthew and Luke does little, either, to alleviate the wider problem involved, which is the failure of this evil generation to have faced the final judgment of the coming Son of Man predicted by Jesus.

But it is evidence of a trajectory of re-interpretation we see running through the Synoptics culminating in John, where we come to the explicit development of the completely different, positive understanding of sign as miracle.

And whereas the Synoptic witness is full of miracles by other names, and against signs more than not, miracles are now routinely called signs in the Fourth Gospel:

Turning water into wine at Cana of Galilee (John 2:11);

Destroying the "temple" "of his body" and rebuilding it in three days (John 2:18f);

Nondescript miracles which Jesus did in Jerusalem (John 2:23) which impressed Nicodemus (John 3:2); 

Healing a boy who was near death (John 4:48), Jesus' second miracle in Galilee (John 4:54);

Healing many who were sick (John 6:2);

Feeding the five thousand with five barley loaves and two fish (John 6:14, 26, 30);

Jesus' miracles generally (John 7:31);

Healing the man born blind (John 9:16);

John the Baptist performed no miracles but was right about Jesus (John 10:41);

The Pharisees are beside themselves what to do with Jesus, who does so many miracles, after Jesus raises Lazarus from the dead (John 11:47);

Some of the people hailed Jesus (triumphal entry into Jerusalem) as if he were king because of the miracle of raising Lazarus from the dead, as did also some of the authorities (John 12:18, 37); 

The appearance of Jesus in his crucified body to doubting Thomas was one of many miracles Jesus did after his resurrection (John 20:30). 

This last example in John rings the composition with the 2:18 allusion to Jesus' resurrection and echoes the re-interpretation of Mark 8 observed in both Matthew and Luke, who feel compelled to supplement Mark's "no sign, period" with "no sign but the sign of the prophet Jonah . . . who was three days and three nights in the belly of the whale" (Matthew 12:39f.; cf. Luke 11:29f.), which they put forward as a type of the resurrection.

The resurrection itself has now become a tool for proof of the truth of a different gospel, whereas Jesus as eschatological prophet had nothing to prove. Jesus insisted on the imminent end for this, his evil generation because "the kingdom of God is at hand" (Mark 1:15).

"Repent ye and believe the gospel".

That Jesus, the historical Jesus, was not interested in vindication by miracles and heavenly portents, but in actual demonstrations of repentance by his hearers, so that a few at least would be saved from that imminent judgment. Without those demonstrations there isn't any belief, and no salvation.

The new Jesus emphasizes the believing, which many can now get indefinitely into the future, even from a book:

And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. 

-- John 20:30f.

The miracles are now constitutive of the message, so much so that John's Jesus can say:

. . . though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him. 

-- John 10:38.

Whereas one may aver that to the final eschatological prophet who followed John the Baptist, the palsied fruit of repentance was a good thing (Matthew 3:8), not something to be healed from:

And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:

-- Mark 9:45.