THE OLD TESTAMENT IN MARK'S GOSPEL

Since almost all of Mark's Gospel is found in either Matthew or Luke, it seemed best to concentrate on only those few unique passages in Mark to see how he utilized the Old Testament writings.

Mark 1:2 At the very beginning of this gospel we see a slight departure from the parallel accounts in Matthew and Luke. If you compare the quotations from the three Synoptic passages, you can see first of all that Mark's version actually starts out differently from the others. It begins with, “As it is written in Isaiah the prophet, 'Behold I send my messenger before your face.'” And then if you go to the trouble to trace back the quoted words, you will get really confused. These opening words actually come from Malachi 3:1. And the rest of the quotation, which is also present in the other Synoptics, is a combination of Exodus 23:20 and Isaiah 40:3.

Scholars feel that such compound citations of OT Scriptures, called testimonia, on similar subjects had been compiled earlier and were usually referred to by the most prominent author in the group (Isaiah in this case). Isaiah also happens to be the only OT prophet that Mark mentions by name (see 7:6). We will see in a future post that Paul also utilized such testimonia in his writings.

C.S. Mann also notes something unusual about Mark's opening words found nowhere else in the NT: “The Greek tense is perfect, with the sense of a past event with continuing results.”

Mark 4:26-29 The quotation here is basically taken from the Greek Septuagint of Joel 3:13. However, as Marcus notes, the context is reversed. In Joel the words refer to God destroying the nations surrounding Israel while Mark seems to show concern for the Gentiles instead, or at least to have a more positive interpretation of the coming kingdom. Anderson agrees and says, “Here the note of judgment is muted...” The word “sprout” in verse 27 may possibly be a reference to Zechariah 3:8; 6:12 where the Messiah is called the sprout of the Davidic line.

Mark 6:34 There is a reference here to sheep without a shepherd. That image actually appears a number of times in the OT, such as in Numbers 27:17; I Kings 22:17; Ezekiel 34:8; and Zechariah 10:2.

Mark 7:4-5 Mark's version of these words of Jesus is a little longer than in the parallel gospels. It includes more detail on what the Pharisees wash in order to be ritually clean. But these details are either not in Leviticus at all or apply to the priesthood only. (See Leviticus 11:32 and 15:12. The options here are that (a) Mark, a possible Gentile, was ignorant concerning the OT law, (b) these added details demonstrate that the Pharisees were going well beyond OT regulations on purity and following an oral law in addition, or (c) Mark has added to this long list as a form of sarcasm (Both Marcus and Lane ascribe to this last explanation).

A final phrase in Mark's version may or may not be found in your particular translation since it only appears in some early manuscripts. It refers to the Pharisees even washing their beds. If these were authentic words of Mark (and Jesus), then it certainly would add to the understanding that sarcasm is intended here.

Mark 7:10 The introductory words to this quotation are “Moses said” in place of “God said” in Matthew's parallel account. One could argue that Mark is attempting to minimize the value of the commandments that follow, but that idea does not hold up at all since both 7:9 and 7:12 make it clear that the law ultimately came from God, not a man.

Mark 8:22-26 This unusual account of the healing of a blind man by Jesus is found only in Mark's Gospel. There are no direct quotations from the OT here, but several possible allusions. The mention of walking trees may refer back to the fable in Judges 9:7-15 which ridicules the concept of kingship (Joel Marcus). But Mark's passage may only criticize the concept of earthly kingship, unlike the type of kingdom that Christ is instituting. Also, the concept of leading by the hand and opening blind eyes is also found in Isaiah 42:16 where it refers to God's actions.

Mark 9:14-29 Mark's version of the healing of the epileptic right after the Transfiguration is much more detailed than the parallel accounts in the other Synoptics. Some of these additional verses refer back to the OT.

Verse 15 The crowd may have been amazed at Jesus' radiant appearance as happened to Moses when he descended from Mt. Sinai. (Exodus 34:29-35) Marcus adds that there is both a comparison and a contrast between the two. “Moses' radiance is terrifying, but Jesus' is both awe inspiring and attractive.”

Verse 19 One could say that Mark's account adheres somewhat closer to the Pentateuch (See Numbers 14:11 and Deuteronomy 32:20)

Verse 22 “Have pity on us and help us” is almost an OT liturgical formula usually addressed to God the Father (Psalm 123:2-3; II Chronicles 14:11; Psalm 79:9; Esther 14:14).

Mark 9:48-50 Leviticus 2:13 says that “every sacrifice will be salted with salt,” referring to an offering that will be burned up. Or this may be an allusion to Genesis 19:24-26 and Deuteronomy 29:23 in which Sodom and Gomorrah are destroyed. Perhaps “the eschatological fire will punish the wicked but refine the righteous (Is 43:21).” (Marcus)

Mark 12:28-34 The first great commandment given here is actually the Shema (Deuteronomy 6:4-5) while the second great commandment comes from Leviticus 19:18b. There are also echoes of I Samuel 15:22; Hosea 6:6; Isaiah 1:11; Deuteronomy 4:35; Exodus 8:10; and Isaiah 45:21.

Mark 13:10 The concept of a mission to the Gentile nations is found throughout Isaiah (42:6; 49:6,12; 52:10; 60:6) and in Psalm 96, but this verse is not a direct quotation from any of them.

Mark 14:18 The other three gospels record this event at the Last Supper, but only Mark through his wording makes it specific that Judas' betrayal is a fulfillment of the prophecy found in Psalm 41:9.

Note that in the above examples, there are a relatively large number of the references to the Minor Prophets compared to Matthew.