The Conflation of Messianic Traditions in Mark's Composite Scriptural References

The Conflation of Messianic Traditions in Mark's Composite Scriptural References

Jonathan W. L.O.

In this paper, I will examine Mark's portrayal of Jesus as Messiah from the perspective of his use of composite references to Old Testament scripture. Composite references appear in strategic locations within Mark's narrative and function as signposts to the divine significance of Mark's story. The overarching motif of Mark's composite references is that the Messiah is God's kingly representative, appointed to accomplish God's purposes on earth. With reference to Is 40/Mal 3 in 1:2-3, Mark asserts that the Messiah's appearance signifies God's own return, "the embodiment of God’s presence.” Through the use of Ps 2/Is 42 in 1:11, Mark claims that Jesus is chosen by God and has been anointed with the Holy Spirt to accomplish the work of God’s mighty deliverance. The reference to Is 56 /Jer 7 in 11:17 shows that Mark believes an important task of the Messiah is to purify and rebuild the Temple, and it implies a scathing critique and a decisive condemnation of the existing religious leadership which mainly operated out of the Temple. The reference to Ps 110/Dn 7 in 14:62 depicts the Messiah as a highly exalted figure who will be enthroned alongside God, even sharing God's authority and acting as his eschatological vizier who will have everlasting dominion over the whole world. These various messianic traditions are conflated and used to interpret Jesus' life in innovative and unexpected ways that become the building blocks of a distinctively Markan Christology.