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.
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THE FOURTH GOSPEL’S REVERSAL OF MARK IN JOHN 13,31‒14,3
The differences in approach point to the differing intentions of the
two evangelists. Prior to Mark 13,24, Jesus predicts a time of great
tribulation that is to precede the Parousia. The focus of the discourse
is on future events, after Jesus’ own death and resurrection. Con-
versely, the Johannine Jesus exhorts his followers not to be troubled
(14,1.28) in the context of his imminent passion. John’s Jesus gives
his disciples the assurance of the Parousia as he is about to ascend to
the cross. For both evangelists, the promise of the Parousia is intended
to be comforting — but for different primary reasons. In Mark, the
Parousia will end the suffering of the elect. In John, the Parousia will
end the separation which Jesus and his followers have had to endure,
which began at the cross. In contrast, later in the discourse, the fourth
evangelist reasserts a more fully realised eschatology in Jesus’ pre-
dictions that he will “come to†his disciples at Easter (4,18-24).
b) “My Father’s House†and the Temple
The other motif which warrants examination is the possible con-
nection between Mark’s reference to the temple and John’s “My
Father’s Houseâ€. For both Mark and John the focus of the discourse
is not the temple. Mark simply uses the prediction of the temple’s
destruction as a jumping off point to discuss the events leading up
to the end of the age. John does not mention the temple at all in this
context. We have noted, however, that John connects the phrase
“My Father’s House†with the temple in 2,16. From this we can
infer that whatever else may be meant by the phrase, “my Father’s
house†in John 14,2 describes the spiritual dwelling of the Father,
to which Jesus is returning. This “temple†is more significant than
the Herodian temple, as it will never pass away.
The most obvious distinction between the two evangelists is that
Mark 13,1-2 is talking about tearing a place down and John 14,2
about preparing a place. The Markan Jesus is announcing judgment
on the temple and the scribes who oppress widows and make a show
of piety (12,38-44). Further, synagogues together with kings and na-
tions will persecute Jesus’ followers, and in announcing the temple’s
destruction the Markan Jesus points to the fact that these institutions
are temporary. Mark urges his readers to look beyond the destruction
of the temple, to place their hope in the coming Kingdom of God,
and to remain faithful in the midst of suffering 90. In that kingdom,
their suffering will be brought to an end.
WITHERINGTON, Mark, 341.
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