66 Dimensions of Baptism
Mk 10.5-9. What increases the likelihood that the passages from Genesis
contributed to John's strict view of divorce and remarriage is the fact that
these texts are utilized in a similar manner in the Dead Sea Scrolls. The
'shoddy-wall-builders' (probably the Pharisees) are criticized for divorc-
ing and remarrying, instead of being guided by the principle of creation,
which is 'male and female he created them' (CD 4.19-21, quoting part of
Gen. 1.27). Another text appeals to Gen. 2.24, exhorting the faithful man
to be 'united' (Trr) to his wife and to 'live with the wife of your bosom'
(4Q416 3.20-4.13).
- Warnings of fiery judgment. Jesus' warnings of judgment cohere with
the language and imagery of John. In the Q tradition the Baptizer speaks
of the chaff being burned 'with an unquenchable fire' (Mt. 3.12 = Lk.
3.17) and fruitless trees being 'cast into the fire' (Mt. 3.10 = Lk. 3.9).
Jesus also warns his following of the dangers of fiery judgment. The
context and meaning of one tradition is clear enough: 'And if your hand
causes you to sin, cut it off; it is better for you to enter life maimed than
with two hands to go to hell [lit. Gehenna], to the unquenchable fire' (Mk
9.43).^35 The image of 'unquenchable fire' is drawn from Isa. 66.24, with
which Jesus concludes his series of warnings against causing offense:
'where their worm does not die, and the fire is not quenched' (Mk 9.48).
Jesus' usage of Isa. 66.24 reveals the influence of the emerging Aramaic
tradition, which reads in the later Isaiah Targum:'.. .their breaths will not
die and their fire shall not be quenched, and the wicked shall be judged in
Gehinnom' (Targ. Isa. 66.24); for Isa. 66.24 in the Hebrew says nothing
about Gehinnom. It is quite possible that Isa. 66.24 lies behind John's
reference to unquenchable fire as well.^36
- Bultmann, History of the Synoptic Tradition, p. 78, seems open to accepting
Mk 9.43-48 as genuine dominical tradition. I think it more than probable that this
material derives from Jesus. Surely the Church would emphasize, the danger of hell as
due to failure to respond in faith to the Easter proclamation. The background of the
sayings also points to pre-Christian origins. B.M.F. van Iersel, 'Failed Followers in
Mark: Mark 13:12 as a Key for the Identification of the Intended Readers', CBQ 58
(1996), pp. 244-63 (252), remarks that Mark '9:43-48 is best understood against the
background of the story of the Maccabean brothers'. He could very well be correct, for
the fearsome injuries described (amputated limbs, gouged out eyes) parallel the horrors
described in 2 Mace. 6-7 inflicted upon the faithful who refused to commit apostasy
during the pogroms of Antiochus IV. - Both Jesus' proclamation of the kingdom and his warning of judgment reveal
Aramaic influence, the nature of which points to antiquity and authenticity and not
origins in the early Church. On this important point, see B.D. Chilton, A Galilean