Is the gospel of Mark early? Is it based on eyewitness testimony?

Investigation in progress
Investigation in progress

Sean McDowell tweeted this interesting article from BeThinking.org, written by New Testament historian Peter J. Williams. It contains reasons why Mark is early, eyewitness testimony. I want to focus on the criterion of embarrassment, which says that if a passage contains embarrassing information about the author or the author’s cause, then it’s likely to be historical.

Excerpt:

If it were not for Mark’s Gospel, Mark would be a very minor figure indeed in the beginnings of Christianity. He is certainly not someone you would ascribe Mark’s Gospel to in order to give it more authority, because according to the book of Acts (Acts 13:13 and 15:37) he abandoned Paul, one of the early Christian leaders, during a mission. We can take it therefore that the Gospel is ascribed to him because it genuinely is by him. If it is by him then it has to be written within the lifespan of someone who was an active adult in the 50s and 60s of the first century AD.

Yeah, if you’re going to make up a gospel, and you want people to believe it, then you pick an author who is more famous, like Peter.

More:

Though the Gospel makes extraordinary claims about Jesus’ miraculous activities, it seems to make no attempt to cover up the failures of the early Christian leaders. The disciples are said to misunderstand (8:14–217), argue about who is the greatest (9:34), get angry with two of the leading disciples (10:41), and ultimately abandon Jesus (14:50). The leading disciple, Peter, denied Jesus three times (14:66–72). The most unusual claim that it makes is that someone who underwent a shameful execution designed by the Romans to show that he was a loser, was in fact the Son of God.

It is not just the narrative which tells embarrassing stories, the things said by Jesus could also be profoundly embarrassing. According to 15:34 Jesus died asking why God had forsaken him. It is not likely that people would make up such a saying if it hadn’t really occurred. According to 7:27, Jesus told a non-Jewish woman (a Gentile) that it was not right to take that which belonged to the Jews and throw it to ‘dogs’, meaning Gentiles. This is not something you would make up if you were writing a Gospel and wanted gentiles to become Christians.

Although Williams is right to say that Mark is typically dated to the early 60s, the atheist historian James Crossley dates it 37-43 in his book about the gospel of Mark.

There is a podcast by J. Warner Wallace that has some more interesting information about the gospel of Mark.

The M4A file is here.

Details:

In this blast from the past, J. Warner examines the Gospel of Mark for signs of Peter’s influence. Papias, the early church bishop, claimed Mark’s Gospel was written as he sat at the feet of Peter in Rome. According to Papias, Mark scribed Peter’s sermons and created the narrative we now have in our Bible. In this audio podcast, J. Warner applies Forensic Statement Analysis to Mark’s text to see if Peter’s fingerprints are present.

You can also read a post on some of what is in the podcast, if you don’t want to listen to the podcast.

Here is the part I thought was most interesting:

The Omissions of the Gospel Are Consistent With Peter’s Influence

There are many details in the Gospel of Mark consistent with Peter’s special input and influence, including omissions related to events involving Peter. How can Mark be a memoir of Peter if, in fact, the book contains so many omissions of events involving Peter specifically? It’s important to evaluate the entire catalogue of omissions pertaining to Peter to understand the answer here. The vast majority of these omissions involve incidents in which Peter did or said something rash or embarrassing. It’s not surprising these details were omitted by the author who wanted to protect Peter’s standing in the Christian community. Mark was quite discreet in his retelling of the narrative (other Gospel writers who were present at the time do, however, provide details of Peters ‘indiscretions’ in their own accounts). Here are some examples of Petrine Omissions grounded in an effort to minimize embarrassment to Peter (see Cold-Case Christianity for a more detailed explanation of the events summarized here):

Peter’s shame at the “Miraculous Catch”
(Mark 1:16-120 compared to Luke 5:1-11)

Peter’s foolish statement at the crowded healing
(Mark 5:21-34 compared to Luke 8:42-48)

Peter’s lack of understanding related to the parable
(Mark 7:14-19 compared to Matthew 15:10-18 and Acts 10:9-16)

Peter’s lack of faith on the lake
(Mark 6:45 compared to Matthew 14:22-33)

Peter’s rash statement to Jesus
(Mark 8:31-33 compared to Matthew 16:21-23)

Peter’s statement related to money
(Mark 10:23-31 compared to Matthew 19:23-30)

Jesus’ prediction of Peter’s denial
(Mark 14:27-31 compared to Luke 22:31-34 and John 13:34-38)

Peter’s behavior at the foot-washing
(Mark 14:22-26 compared to John 13:2-9)

Peter’s denial and Jesus’ direct stare
(Mark 14:66-72 compared to Luke 22:54-62)

There are a number of places in the Gospel of Mark where details related specifically to the words and actions of Peter have been omitted in what appears to be an effort to protect Peter from embarrassment. This doesn’t mean Peter failed to talk about these things. He may very well have included them in his sermons and teachings. But Mark, his scribe and close friend, simply chose to omit these details related to Peter, either at Peter’s request or on his own initiative.

Mark doesn’t want to annoy his source, Peter, by calling him out for making mistakes. He has to include the embarrassing stories, but it’s less harsh than in other gospels.

Here’s another blog post from Cold Case Christianity on the same topic.

By the way, when you read the Bible, you should definitely try to put the character of Jesus into practice. My pastor has just been doing sermons on John 21 and he made a big deal out of the way that Jesus reconciles with Peter. What does Jesus do? Well, there is a charcoal fire nearby at the triple denial of Jesus scene. And when Jesus makes Peter and the others breakfast, there is a charcoal fire and a triple affirmation of Jesus. My pastor says that there are no other charcoal fires anywhere in the gospel. Jesus decided to make the restoration of Peter memorable for Peter.

So, when you have a chance to get someone back on board with a worthy mission, you should be thoughtful about how they gave it up, and take them back in a way that makes them feel that the past mistakes were canceled out.

Stop telling women that God will give them husbands later if they delay marriage now

Man helping a woman with proper handgun marksmanship
Man helping a woman with proper handgun marksmanship

Dalrock blogged a splendid post about people who claim that there is a shortage of “good men”. He says that if there really were a shortage of good men, then people who want women to actually get married would be telling women not to delay marriage, but to instead get serious about marrying early, when their ability to attract husband candidates is at its peak.

Dalrock writes:

We can see the same pattern in Dr. John Piper’s recent post Why Are Women More Eager Missionaries?*  Piper explains that missionary work has become a pink ghetto:

…the actual situation among most evangelical faith missions is that between 80–85% of all single missionaries are women. It is a rare thing, like two out of every ten, for a single man to make missions his life’s vocation, which results in the overall statistics being that one-third of those in evangelical world missions are married men, one-third are married women, and 80 percent of the last third are single women. Which means that something just less than two-thirds of the total missionary force are women.

Piper’s main concern with the post however is not that there aren’t enough single men doing missionary work, but that women who choose this field aren’t marrying as they would like.  Piper complains that the problem for husband hunting missionary women is really an exacerbated version of the same problem all Christian women have, and that is an overall lack of marriageable Christian men…

I’ll save you the quotation of Piper, but his reason why missionary women struggle to find husbands is – SHOCK! – that Christian men refuse to man up. I.e – Piper believes that women can’t find husbands because men are not ready and willing to marry.

More:

But if Piper actually believed… that there was a severe shortage of husband material men, he would focus his attention on helping the women reading navigate this incredibly difficult situation.  Overseas mission work may feel empowering for young women, but (according to Piper) single women going into the mission field are greatly handicapping their prospects in an already bleak field.  His advice to young women would be to choose which was truly more important to them, being a missionary or finding a husband.

If Piper really believed that there were a shortage of marriage-minded, marriage-capable Christian men, then Piper would be counseling women who genuinely want to marry to make marriage a priority when they are younger, prettier and more fertile. Some women say that they want to get married “some day”. But the hidden truth is often that they just want to delay marriage in order to have fun and thrills, until they get tired of it. And then they just expect a suitable man to show up right when they need one. But do men want to marry a 35-year-old woman when they are 40 as much as they want to marry a 23-year-old woman when they are 25?

More Dalrock:

Piper even tells a story which would be a perfect way to teach this lesson.  He describes a single woman named Gladys Aylward who went to a place where she found no marriageable men, and then blamed single men for not following her and proposing marriage:

“Miss Aylward talked to the Lord about her singleness. She was a no-nonsense woman in very direct and straightforward ways and she asked God to call a man from England, send him straight out to China, straight to where she was, and have him propose to me.” I can’t forget the next line. Elisabeth Elliot said, “With a look of even deeper intensity, she shook her little bony finger in my face and said, ‘Elisabeth, I believe God answers prayer. And he called him.’” And here there was a brief pause of intense whisper. She said, “‘He called him, and he never came.’”

Now, that experience, I would guess, is not unique to Gladys Aylward.

If Piper really believed that Christian husbands were scarce, he would be sharing this anecdote to warn young women of the foolishness of moving away from the pool of men they hope to choose a husband from and then expecting God to send the man of their choosing across the world to propose.  If we were in a culture of scarcity of good men, this would be the obvious lesson from this story.  But we live in an age with unshakable confidence that good men are not only available all around us, but will always be abundant.  If Piper believed that the husband Miss Aylward was praying for was surrounded by real life English women eager to win him as a husband, this story wouldn’t be complaining about why he didn’t drop everything, fly to China, and propose to a woman he had never met.  If Piper believed that the man was sought after as a husband in England, he would be pointing out the foolishness of Miss Aylward flying off to China and then wondering why a man she had never met didn’t show up to propose once she decided she wanted to marry.

Miss Aylward either needed to accept that being a missionary in a secular country meant not marrying, or she needed to focus on marriage first when she was attractive to men as a life partner. Many women are propositioned for sex after they hit their mid-30s, but few of them are asked to marry. This is because men need women more when they are just starting out in their careers than when they are established in their careers.

Many women have no appreciation of how investing in a husband early causes him to be loyal to her when she is older. Women think that a husband will show up when she is ready, and be loyal to her even though she was absent during the hardships of the first decade of his career. A woman can do a lot of good for a man when he is starting out in his career and trying to save money for a house. But when those years have passed, the man’s ability to work and save have been largely set – without anyone’s help. If he went through those years single, then he typically will have earned less and saved less than a married man, because he did it without a wife’s support. Men do better in their careers and finances when they have a wife’s support. Especially in the early career, which is more stressful because of the lack of work experience. If a woman wants a man to be faithful and loyal, then she needs to choose a man who needs her, and invest in him using her youth and beauty to support him during his critical 20s and early 30s. Men respond to support during the critical years with lifelong fidelity and loyalty.

By the way, for an explanation of why men prefer not to be missionaries, read this post on Deeper Strength blog.

And one last point. I have known 3 women missionaries, and many women who thought about becoming short-term missionaries. In every case the women had grown up as Christians, and then gone wild in their 20s with alcohol and promiscuity. And they saw missions work as a fun and thrilling way to “atone” for their wild past. Another reason for Christian men to be skeptical of women missionaries.