Abstract This article examines Mark’s use of the Shema (Deuteronomy 6:4–5), arguing that the Gospel writer utilized the Shema within his narrative to express an early high Christology. Building on the work of Joel Marcus and John Lee, the study argues that Mark develops six recurring themes (God’s oneness, scribal opposition, accusation of blasphemy, God’s kingdom, love, and Son of Man) across four key passages (Mark 2:1–12; 10:17–30; 12:28–37; 14:61–62) to subtly identify Jesus with the one God of Israel. The analysis argues against Marcus’s ‘quasi-divine agent’ interpretation, contending that Mark’s narrative ambiguity is better understood as a rhetorical strategy for advancing a controversial theological claim rather than deflecting accusations of blasphemy. This view is then tested by following the narrative trajectory in the Gospel of Mark. In Mark 2, the unanswered scribal question about forgiveness raises the possibility of Jesus’ divinity; in Mark 10, Jesus raises the question of his goodness, then places himself in the role of God as the one to whom total covenantal devotion is owed; in Mark 12, the Shema citation in combination with Jesus’ question about the Messiah in Psalm 110 reinforces that such devotion must be directed toward Jesus; and in Mark 14, Jesus’ climactic self-revelation as the Son of Man confirms his divine identity. The study further strengthens its case through comparison with John’s Gospel in interaction with Lori Baron. It is suggested that John read Mark’s implicit Christology and made it explicit throughout his gospel, but particularly in John 10:22–39.
Ben Hicks (2026) studied this question.