Abstract: Knowing that the earliest Jesus traditions took shape in a Jewish milieu, Sabin sets the composition of the earliest gospel in the context of the theological discourse of first-century Judaism. That discourse took the form of an exchange between current events and Scripture: contemporary persons and events were understood through the lens of the Hebrew Bible, while at the same time, the biblical word was reopened – i.e., reinterpreted – so as to reveal its relevance to the present faith community. Applying this kind of compositional process (which is related to Midrash) to the Gospel of Mark, Sabin uncovers a fresh reading of the Seed, Fig Tree, and Vineyard parables; of the various Temple scenes; of the foolish disciples and the wise women; and of the gospel's open-ended ending. She highlights the results of her findings by juxtaposing them with interpretations of the same passages by various church fathers as well as by readings from modern critics. Sabin sees Mark as an original theologian shaping his material out of two primary Jewish traditions: the Wisdom traditions, with their emphasis on God's presence in daily life, and Creation theology, which imagined the End Time not as a catastrophe but as a return to the Garden. She thus offers a new way of understanding Mark's use of Scripture, his eschatology, and his presentation of Jesus. In conclusion, she argues that retrieving Mark's voice in the context of Early Judaism brings with it insights much needed in our day: of God's presence in the ordinary, of God's image reflected in female as well as male, of watchfulness as the way of wisdom, and of God's revelation as ongoing.

Keywords: composition, Creation theology, Early Judaism, Gospel of Mark, Hebrew Bible, Jesus traditions, Midrash, revelation, Scripture, Wisdom traditions