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Home , Anointing, Mark 1, Mark 10, Mark 2, Mark 3, Mark 6

’s and Crucifi xion: The and of ’s A. B. Caneday

A. B. Caneday is Professor of New Introduction Matthew and Luke, has taken priority Testament Studies and Biblical Theol- If one did not already recognize it, redac- in contemporary scholarship. Early liter- ogy at Northwestern College in Saint tion criticism showed what should have ary and source critics assigned priority Paul, Minnesota. He is the co-author been obvious to all —that the to Mark as the fi rst of the four . (with Thomas R. Schreiner) of The writers play a creative role in shaping More recently the programmatic work Race Set Before Us: A Biblical Theol- the theological import of their narra- of Rhoads and Michie has given fresh ogy of Perseverance & Assurance tive accounts concerning Christ. impetus to the study of Mark’s Gospel (InterVarsity, 2001). On Mark’s Gospel After the entrance of redaction criticism and to all the Gospels, an impetus that he has published two essays: “Mark’s and the emergence of literary criticism, has endured for two decades.2 Generally, Provocative Use of Scripture in Narra- scholars have focused their work continues to stimulate interest tion: ‘He Was with the Wild Animals and upon the narrative techniques of the in reading each of the Gospels as story. Ministered to Him’” in Bulletin for evangelists. Literary criticism, also, has In particular, they provide guidance Biblical Research 9 (1999); and “He simply uncovered what is truly present concerning Mark’s narrative patterns and Wrote in and Riddles: Mark’s within narratives, which to story-telling techniques. Gospel as a Literary Reproduction of our shame got blurred, distorted, or even An atomistic reading of Mark’s Gospel, Jesus’ Teaching Method” in Didaskalia lost to who thought that to or any of the Gospels, gives the impres- 10 (1999). read Scripture as literature diminished sion that the storyline consists of “a series the . Rediscovery of the Bible as lit- of disparate episodes strung together erature, in the hands of Christians who like distinct beads on a string otherwise critically engage modern criticism of unconnected to each other.”3 A holistic the Bible, need not result in treating the reading, however, yields recognition of a Bible simply as any other good literature. storyline that integrates each episode into Rightly seen, the Bible is the original that a whole by way of a complex variety of classic literature has imitated. Scripture’s story-telling techniques. Mark gives struc- literary patterns and features signifi cantly ture to his story by repeating words and infl uenced great literary works far beyond phrases for literary effect and theologi- mere quotations and allusions. cal signifi cance. He uses foreshadowing Passé is the claim that the author of and refl ection. Recurrence of comparable the second Gospel “was a clumsy writer settings and events assists readers to see unworthy of mention in any history and to hear the message that escapes the of literature.”1 The same is true of the Twelve whose vision and hearing are notion that Mark was theologically art- impaired. Mark frequently wraps one less. Mark’s Gospel, formerly passed over episode around another by telling the because its contents were assumed to be beginning of one episode only to inter- incorporated into the larger Gospels of rupt it with another and then to return 70 to fi nish the fi rst.4 By so doing, Mark not earlier short studies that call attention only signals for readers a relationship to Mark’s apparently intentional use of between the two stories, but by wrapping schizō in both 1:10 and 15:38 to form an one episode around another, his arrange- inclusio yield more insights.12 Lane’s clas- ment of the two episodes makes a point sic study of Mark provocatively calls for that one episode alone would not signify. these studies by observing, “It is probably Another of Mark’s features is chiasm or signifi cant that in the preface to the Gos- “episodes in a concentric pattern,” such pel there is a rending of the sky and the as in 2:1-3:6 with the A-B-C-B1-A1 pattern.5 proclamation that Jesus is the divine Son Numerous studies show that chiasm (Ch. 1:11) to which correspond the rend- occurs at multiple levels in Mark’s Gos- ing of the temple veil and the pel, from the text’s smallest level, such that Jesus is in Ch. 15:38f.”13 as short proverbial statements, to the This essay seeks to fi ll out Lane’s pithy entire text, including the whole Gospel but undeveloped comment concerning the narrative.6 Yet, the complexity of Mark’s narrative and theological signifi cance of narrative arrangement yields numerous, Mark’s inclusio. if not competing, interpretive structural arrangements of several chiasms within The Literary Complexity of Mark’s a large chiasm. Some are elaborate while Inclusio others are modest.7 Van Iersel fi nds the two ends of Mark’s While reading Donald H. Juel’s A Mas- Gospel connected by way of symbolic ter of Surprise, I fi rst encountered the sug- representation, linking “desert” and gestion that Mark envelopes his Gospel “tomb.”14 Some scholars agree, identifying narrative with an inclusio.8 He calls atten- 1:2-13 and 15:42-16:8 as Mark’s inclusio, tion to what I had read numerous times treating 1:1 as a title.15 The parallels they without proper attention, that Mark uses identify, however, are primarily concep- schizō once at either end of his Gospel, in tual associations that depend heavily 1:10 and 15:38. He notes, “The images form upon an interpretive level of reading the an inclusio: A pattern that begins here text that admittedly moves beyond what at Jesus’ baptism ends with his death.”9 the text itself says.16 Careful reading Juel continues, “When the are shows that stronger verbal linkages occur torn, the Spirit enters Jesus and a heavely between 1:1-13 and 15:33-39. Prominent [sic] voice addresses him as ‘son.’ At the catchwords in these two pericopes sug- moment of his death, he ‘breathed out his gest that these two portions form Mark’s spirit’ (15:37, au. trans.); the temple curtain inclusio, featuring Jesus’ baptism and tears; and a —not God—makes crucifi xion as anointing and enthrone- a declaration about Jesus’ sonship.”10 ment respectively. Juel stirred my imagination by observ- With van Iersel or Wallis, one might ing, “Refl ection suggests that the relation- expect to find Mark’s “bookends” or ship between both ends of the inclusio are inclusio in 1:1-13 and a corresponding complex, not simple, and merit further portion at the end in 15:40-16:8. However, study.”11 His own work, however, simply upon reading these portions, one does not touches upon this complexity while chal- fi nd many verbal linkages between the lenging readers to advance the study. Two two. One fi nds Mark’s mention of John’s 71 camel hair garment (1:6) and the young of recurring terms, expressions, cognates, man’s robe (16:5).17 Though Mark’s men- and associate ideas that naturally link tion of clothing is admittedly unusual with 1:1-13. Motyer notes a clustering of and signifi cant within each of the two motifs that occur in Mark’s account at passages, stronger verbal linkage of the both Jesus’ baptism (1:9-11) and his death wilderness and tomb settings would (15:36-39) including (1) declaration that have made the connection unmistakable. Jesus is the Son of God (at baptism, God’s A clearer link might be the explicit men- voice; at death, the centurion); (2) a tearing tion of Jesus’ movements, in the opening of the sky and of the curtain; (3) descent scene “from of ” (1:9) of the Spirit and descent of the tear in the and at the tomb “the ” is going curtain (from top to bottom); (4) is “into Galilee” (16:7). Yet, there is little in symbolically present (at baptism, in John; 15:40-16:8 that commends this portion as at death, in the mocking of the people); the closure of the inclusio. In fact, Mark’s and (5) reception of the Spirit (pneuma) at story resists closure at 16:8. Instead, baptism and departure of Christ’s spirit “Mark’s Gospel ends with both hope and at death (exepneusen, 15:37, 39), signifi ed disappointment.”18 The fi nal two verses with the double use of the noun’s cognate end the narrative by sustaining tensions Greek verb as a euphemism.20 Do these of the story, tension “between blindness exhaust the verbal linkages between the and insight, concealment and openness, two portions? Juxtaposing the text of both silence and proclamation. The tension is portions holds promise for identifying not resolved.”19 more links. Thus, lack of strong verbal linkages By laying the two passages side by side, with 1:1-13 and lack of closure to the story even in English (but better in Greek), one in the narrative (15:40-16:8) discovers several catchwords and syn- is less than satisfying. The crucifi xion onym phrases that link the two pericopes pericope in 15:33-39 is more promising as as shown in Table 1. the closing member of the inclusio begun Mark’s narrative of Jesus’ baptism in 1:1-13, for here one discovers a cluster foreshadows the narrative

72 with catchwords and synonym phrases. wilderness Jesus is blessed by the voice Both portions of the inclusio include that comes from , speaking God’s clear affi rmation of Jesus’ identity but in Word of anointing to him from :7, reverse order. The evangelist begins the a royal psalm (cf. Isa 42:1; 2 Sam 7:14; Gen story about Jesus with the titular declara- 22:2, 12, 16). On the , heaven’s silence tion, “The beginning of the gospel of Jesus accompanies heavy darkness that comes Christ, the Son of God” (1:1). The surprising upon the whole earth, reminiscent of God’s centurion’s confession, “Truly this judgment of darkness that came upon the man was the Son of God” (15:39), brings whole land of Egypt (Exod 10:21-23). Jesus the evangelist’s narrative to an ironic cli- cries aloud his lament of abandonment, max.21 This irony is by design, for Mark quoting Psalm 22:1, in the middle of the tells how Jesus, throughout his ministry, day when the ordinarily shines. In reveals himself with veiled speech and keeping with Mark’s allusive reference action to eyes that see but do not perceive to Scripture, darkness at the sixth hour and to ears that hear but do not under- of the day is God’s eschatological judg- stand. Now, Jesus’ fi nal act upon the cross ment, as in Amos 8:9, “‘And on that day,’ ironically unveils his true identity as Son declares the Lord GOD, ‘I will make the sun of God, not to one of his followers but to go down at noon and darken the earth in his executioner whose confession comes broad daylight.’” in response to the manner of Jesus’ death. Mark’s narrative draws a contrast Because Jesus yields his spirit of his own between Jesus’ baptism and crucifi xion volition, unveiling his identity, he sheaths while at the same time linking the two the executioner’s . By his death he inseparably for mutual interpretation. At elicits from his enemy what none of his his baptism Jesus hears the heavenly voice followers confessed: “Truly this man of approbation (:11). At his crucifi x- was the Son of God.”22 So, as Mark’s story ion heaven is silent and covers Jesus with begins it also ends with a plain affi rma- the darkness of judgment (15:33). At his tion of Jesus’ identity, but ironically from baptism in the wilderness the voice from an unlikely character.23 heaven speaks approval to Jesus, evidently Upon the cross and with a loud voice for him alone, for there is no mention of Jesus cries out in the darkness that has others hearing (1:11; cf. Matt 3:17; Luke come upon him (15:34). “My God! My 3:22). At his crucifi xion, Jesus’ voice from God! Why have you forsaken me?” earth speaks lament to God, directed to punctuates with lament the story that him alone, but bystanders hear without begins with another voice crying out but understanding and mock him (15:35). in the wilderness, “Prepare the way of In the wilderness Jesus experiences the the Lord; make straight paths for him” abiding presence of God by way of angels (1:3). ’s “highway for the Lord” who minister to him (Mark 1:13). At his cru- reaches its zenith in the crucifi xion with cifi xion Jesus undergoes abandonment by Jesus’ crying out, forsaken by his Father God, by angels, by his followers, and even whose voice of approbation he heard in by women who were faithful to minister the wilderness when he was baptized, to him in Galilee (15:40). Jesus’ announce- “You are my Son, the beloved one; in ment of his God-appointed mission comes you I am well pleased” (1:10-11). In the to pass—“The did not come 73 to be ministered to but to minister” (10:45). seems to foreshadow his description of the Signifi cantly Mark’s dual use of diakoneō in Roman centurion.26 The wild beasts, hos- this passage echoes its use in the baptism tile foes in the wilderness, correspond to episode (1:13) and foreshadows its use all who approved Jesus’ crucifi xion, but in in the crucifi xion account (15:40). These particular to the centurion who stood by are the only uses of the verb in Mark’s the cross in hostility toward Jesus (15:39; Gospel. ho parestēkōs ex enantias autou). Besides causing the centurion’s con- Mark’s baptism narrative also implic- fession—“Truly this man was the Son of itly foreshadows his crucifi xion narrative God” (15:39)—Jesus’ loudly voiced yield- with reference to Elijah. The drama begins ing of his spirit tears open the temple veil with the eschatological Elijah preaching from top to bottom into two pieces. These in the wilderness and administering puri- two effects of Jesus’ dying–(1) the tearing fi cation rites for of in the of the curtain and (2) the centurion’s con- (Mark 1:2-9). The fession—signify that this is not the close cited (1:2-3; :1; :3) and of a tragic life but the ironic disclosure the unambiguous notation on clothing of the same Jesus who saw the heavens by which Elijah was identifi ed (Mark 1:6; torn open, into whom the Spirit descended, 2 1:8) make it evident that Mark and who heard a voice acclaim, “You are views John as the last days Elijah who my Son, the beloved one; in you I am serves as the herald for one to come who well pleased” (1:11). Three eschatological is “more powerful” (Mark 1:8).27 This events occur at once—(1) the rending of allusive reference to Elijah foreshadows the heavens (Isa 64:1), the anointing by the bystanders’ taunting anticipation of the Spirit descending into him (Isa 61:1), Elijah’s imminent appearance to take Jesus and the voice originating from heaven down from the cross (:35-36). The (Isa 42:1; Ps 2:7).24 These three signify that taunting crowd’s mockery—“Look! He Isaiah’s concerning the “Way of calls for Elijah”—responds to Jesus’ loud Holiness,” where no unclean person will cry in , “Eloi! Eloi! Lama sabach- travel, is now fulfi lled (Isa 35:8) as Jesus thani!”28 Because they fail to recognize submits to John’s cleansing rite, not to John as the promised Elijah fi gure (11:27- confess as others do (Mark 1:5), but 33), they also do not acknowledge Jesus as God’s beloved Son who pleases the as Son of God (12:1-12). Father to lead God’s people from exile into promise. The Literary Signifi cance of In keeping with Jesus’ anointed call, Mark’s Inclusio the Spirit, given to Jesus, casts him out into As stated earlier, the structure of the wilderness to be tempted by for Mark’s Gospel is complex with various forty days, replicating Israel’s experience episodes tangled together so that they in the wilderness for forty years.25 In the bear more than one literary relationship. wilderness Jesus dwells among Satan’s For example, consider Table 2. allies, he is with wild beasts but not alone, Notice that :30-44 has two lit- for angels minister to him (1:12-13; cf. Ps erary roles. First, it provides the second 91:9-13). Though Mark’s description of the half of the frame that begins in 6:6b-13 wild beasts is brief (ēn meta tōn thēriōn), it and wraps around 6:14-29. Second, Mark 74 6:30-44 is the fi rst episode of fi ve, with outlined as a distinct unit, the correspond- each having corresponding recursive ing inclusio portion to which it links liter- episodes in 8:1-26. So, 6:30-44 (feeding of arily (15:33-41) is inseparably embedded the 5000) correlates to 8:1-9 (feeding of in the crucifi xion narrative (15:21-41). As the 4000) which begins the fi ve recursive shown above, this is the diffi culty that episodes. Similarly, 8:22-26 functions Mark’s complex literary arrangements pivotally for two literary portions. First, it pose for identifying structure, even more is the fi nal episode in the recursive cycle so for analytical outlines for teaching and that spans 6:30-8:26. Jesus’ giving sight preaching. to the blind man of (8:22-26) What is the significance of Mark’s corresponds to Jesus’ giving unimpaired whole narrative inclusio? Discussion hearing and speech to the deaf-mute man above already hints at much of the sig- (7:31-37).29 Second, Jesus’ giving sight at nifi cance. The question is worthy of some Bethsaida (8:22-26) begins the midsection focused refl ection. of the Gospel, which recounts Jesus’ three Mark’s Gospel uses inclusio to enve- explicit announcements that feature his lope a single episode or to enclose an impending death with brief mention of extended narrative portion. An example his resurrection after three days (8:27-9:29; of a single episode inclusio is the 9:30-10:31; 10:32-45) and ends with Jesus’ of the Soils with Jesus’ call at its outset to giving sight to blind Bartimaeus (10:46- “Listen!” (4:3) and his appeal at its close, 52). The two episodes of Jesus’ giving sight “Let the one who has ears to hear listen!” to blind eyes form an inclusio around (4:9). This brief inclusio signals hearers 8:27-10:45. Because Mark entangles his epi- about the importance of hearing the par- sodes this way it is diffi cult to outline the able for understanding. One who heeds Gospel with fi rm literary boundaries. Jesus’ call to listen recognizes that the par- While the baptism episode (1:1-13) is able is about hearing and various levels of discernable as the prologue and can be impaired hearing. Thus, one who hears 75 does not need to ask for an explanation narrative? Crucial as the resurrection of the parable. The fact that the Twelve narrative is to the full story of Jesus, Mark ask Jesus for an explanation indicates that does not feature it within the Gospel or as their hearing is yet impaired. his literary inclusio or by giving it much Two examples of inclusio that span length.30 With numerous catchwords and longer narratives are (1) giving sight to synonym phrases that link the baptism the blind man at Bethsaida (8:22-26) with and crucifi xion narratives, Mark features giving sight to blind Bartimaeus in Jeri- Christ’s crucifi xion, not his resurrection, cho (10:46-52) enclosing the narrative of as the climax of the story, placing the Jesus’ three announcements to the Twelve burial and resurrection episodes beyond concerning his impending death while the featured climax. The manner with traveling toward (8:27-10:45); which Mark ends his Gospel in a kind of and (2) the widow who, from her pov- narrative suspension has long impelled erty, places all her wealth into the temple readers to look for a suitable story cli- treasury (12:41-44) with the woman who max.31 Mark’s inclusio identifi es the cli- anoints Jesus with extravagant max to be Christ’s crucifi xion as his glory (14:1-11) bracketing Jesus’ Mount of and enthronement as the Son of God. For Discourse that calls for watchfulness and it is here that one properly recognizes and perseverance to remain loyal disciples confesses Jesus’ true character, identity, (13:1-37). and mission. It is as the crucifi ed Son of Inclusio, similar to sandwiching (also God that Jesus receives subjects into his called framing), is Mark’s built-in inter- kingdom, where enemies yield and are pretive assistance for his readers that made confessing subjects like the centu- calls attention to the literary relationships rion who acknowledges, “Truly this man among the enclosed narrative episodes. was the Son of God.” Mark’s narrative of Jesus’ baptism fore- Signifi cant as Christ’s resurrection is, shadows the crucifi xion narrative with Mark’s Gospel features the crucifi xion catchwords and synonym phrases not in both the inclusio and the narrative for literary curiosity nor even for literary bounded by the inclusio. Each of the three beauty but for theological understanding. announcements of Jesus’ approaching Mark forges these intra-textual verbal death in Jerusalem provides increasing links to signal readers that Jesus’ bap- detail concerning the manner of his tism and his crucifi xion are theologically death with the same attachment, “after inseparable and that these two bookends three days he will rise again” (kai meta bind the whole narrative together so that, treis hēmeras anastēsetai; 8:31; 9:31; 10:34). without them, what lies between them Mark’s feature of the crucifi xion is evident will not be properly read or understood. from the midsection of the Gospel, as Yet, the literary relationship is mutual, for hinted at in the earlier discussion of the proper understanding of Jesus’ baptism literary arrangement of :22-10:52. and of his crucifi xion receives its fullness This, the heart of Mark’s Gospel, is where from the narrative encased within Mark’s we fi nd catchwords and synonym phrases literary book covers. from the baptism and crucifi xion episodes All this prompts a question: Why does intersecting. Jesus’ triple announcement the inclusio not enclose the resurrection of his impending crucifi xion features his 76 sacrifi cial death as his glorious enthrone- Peter confesses, “You are the Christ!” ment and thus the climax of Mark’s Gos- (8:29), he, with the other disciples, imme- pel. We will focus attention upon two diately shows how faintly he hears and pericopes: Jesus’ transfi guration (9:2-13) how dimly he sees Jesus’ true identity and James and John’s unusual request (cf. 8:31-33). Like the blind man at Jesus’ (10:35-45). fi rst touch, their senses lack clarity and The inclusio of Jesus’ giving sight to defi nition. Accurate as Peter’s confession blind eyes bounds Mark 8:22-10:52 which is, it lacks completeness, which Jesus features him giving instruction three begins to make plain by saying that he times to all his disciples concerning the will suffer and die at the hands of the purpose of his impending death and a religious leaders and will rise again after fourth time privately to three disciples three days. Peter’s patronizing and swift at his transfi guration. As shown earlier, rebuke exposes the inadequacy of his con- Jesus’ opening eyes at Bethsaida is as fession.32 To acknowledge Jesus without literarily linked to his gifts of speech accounting for his crucifi xion at the hands and hearing to the deaf mute (7:31-37) as of the religious leaders is inadequate and to his giving sight to Bartimaeus (10:45- in need of further instruction. 52). By healing impaired hearing and Beginning in the baptism pericope and speech (7:31-37) and vision (8:22-26) Jesus running throughout Mark’s Gospel is a symbolically dramatizes his teaching role “voice (phōnē) motif” with words express- with the Twelve. Several features make it ing recognition of Jesus as God’s Son, for, clear that Jesus designed these two signs in part, the plotted confl ict the narrative to represent symbolically the disciples captures develops around rival voices. “A with their dull ears, imperceptive eyes, voice crying in the wilderness” appointed and their inability to announce with clar- to “prepare the way of the Lord” (1:3) is ity Jesus’ true identity. The disciples are joined by a “voice from heaven” saying, like these two men whom Jesus heals. As “You are my Son, the beloved one; in you I with these two men, Jesus also has drawn am well pleased” (1:11). This private divine the Twelve aside from the crowds to give of Jesus with the title “Son of special attention to them to unstop their God” fi nds rival voices from who deaf ears and to open their blind eyes (cf. seek to preempt Jesus’ self-disclosure in 4:11-12; 7:17ff). Like the deaf and mute the appointed time by publishing his man, the Twelve hear only faintly what identity openly. “And crying out with a Jesus is teaching about himself. Their loud voice, he said, ‘What do you have to impaired speech fails to confess plainly do with me, Jesus, Son of the Most High who Jesus truly is because their ears are God? I adjure you by God, do not torment not properly hearing what Jesus has been me!’” (5:7). Even though demons correctly saying (cf. 4:10ff; 7:17ff). Jesus performs identify him as God’s Son (cf. 1:23-26, 34), his sign with the blind man before the Jesus consistently rebukes them because disciples’ eyes, but they fail to perceive he intends to unveil his own identity with its true signifi cance (cf. 6:52; 8:17-21). The his own voice in his appointed time and disciples perceive only dimly who Jesus manner. is. They hear only faintly what Jesus is So, Mark features at the center of his teaching concerning himself. Even after Gospel the transfi guration of the Son of 77 Man when the divine voice comes from (9:7; egeneto nephelē episkiazousa autois). the cloud to identify Jesus unambiguously The cloud foreshadows the darkness that as “Son of God.”33 Other features besides comes upon the whole earth at midday the divine voice link the transfi guration when Jesus is crucifi ed (15:33). The voice episode (9:2-13) with the baptism account heard at Jesus’ baptism speaks again. (1:1-13) and with the crucifi xion narrative Mark’s narrative echoes are unmistak- (15:33-41). These three accounts report- able. In the wilderness at Jesus’ baptism ing apocalyptic events literarily form a the voice comes out of heaven (1:11). On the chiasm (A-B-A1; see Table 3). mountain at Jesus’ transfi guration the voice

Six days after Jesus’ first explicit comes out of the cloud (9:7). The cloud that announcement of his God-appointed once shrouded (Exod 24:15- crucifi xion, he takes Peter, James, and 16), that covered the wilderness tabernacle John to a high mountain for a private as the glory of the Lord inhabited it (Exod apocalyptic disclosure, signifying visita- 40:35), and that later filled ’s tion of God is at hand. On the mountain temple (1 Kings 8:10-11) now overshadows he is joined by two signifi cant characters the transfi gured Jesus, his ancient com- from Israel’s past, and Elijah. Just panions, and three disciples, signifying as God had visited Israel in the presence and glory of God. Heaven on Mount Sinai (Exod 24:15-18; 1 Kings and earth converge in Jesus; in him God 19:8), so Jesus momentarily lifts the veil dwells bodily among .35 On the of his humanity to shine with radiant high mountain the Son of Man is visibly splendor while speaking with Moses and and audibly revealed as the Son of God Elijah, indicating that the time of and witnessed by three of his disciples prophesied by the Law and the whom Jesus forbids to tell anyone of has now come in Jesus. what they had seen until the Son of Man Echoes from Jesus’ baptism narrative would rise from the dead (9:9). On the reverberate in the transfi guration episode. mountain Jesus’ divine designation and Likewise, the transfi guration narrative his heavenly glory starkly contrast with foreshadows elements found in the cruci- his plain speech of humiliation that “the fi xion account. The glory of Jesus’ trans- Son of Man must suffer many things and fi guration becomes shrouded with a cloud be rejected by the elders and the chief that comes overshadowing everyone present and the scribes, and be killed, and 78 after three days rise again” (8:31). the coalescence of Moses’ presence, of the The presence of Elijah with Moses cloud of the Lord’s presence, of the words bears signifi cance subtly developed in spoken by the divine voice, and of the Mark’s Gospel for all who have eyes to glorious display of the Son of God bears see and ears to hear.36 Elijah’s presence great signifi cance. It foreshadows what with the Son of God on the mountain is takes place when Jesus breaths out his last an echo from the baptism episode. John, loud cry from the cross and the temple the last days Elijah (cf. 6:14-29), foretold of curtain is torn from top to bottom. Likely, the Coming One “who is more powerful the torn curtain refers to the outer veil, than I.” Likewise, in the presence of the between the Court of Israel and the outer transfi gured Son of Man, Elijah yields to courts, visible to the Gentile centurion.37 the Son of God whom he and all the great If so, this divine tearing signifi es a triple line of prophets in Israel that followed him fulfi llment. It fulfi lls Isaiah 56:6-7, speak- foreshadowed and prophesied. Jesus con- ing of , “these I will bring to my fi rms the signifi cance of Elijah’s presence holy mountain, and make them joyful in on the mountain as he responds to the dis- my house of ; their burnt offerings ciples’ question during the descent, “Why and their sacrifi ces will be accepted on my do the teachers of the law say that Elijah ; for my house shall be called a house must come fi rst?” (9:11). Jesus recasts their of prayer for all peoples” (ESV). Tearing question of curiosity about Elijah. “When of the curtain fulfi lls Jesus dramatized Elijah comes fi rst he restores all things. prophecy concerning the temple’s doom And why then is it written that the Son (11:15-33) during which he quotes Isaiah of Man must suffer much and be rejected? 56:7. Ironically the tearing of the curtain But I say to you that Elijah has come, and also fulfi lls the twisted prophecy reported they did to him whatever they desired, by false witnesses at his mock trial (14:58) just as it is written of him” (9:12). and used by mockers at his crucifi xion The signifi cance of Moses’ presence is (15:29).38 confi rmed by the divine voice from the For our purposes one pericope in cloud: “This is my Son, whom I love. Listen Mark’s Gospel remains for consideration to him!” (9:7; cf. 1:11). The voice does not before drawing this discussion to a speak to Jesus as at his baptism (1:11) but conclusion. :35-45 is crucial for to the three disciples. The words “Listen to understanding the signifi cance of Mark’s him!” are a clear allusion to Deuteronomy whole-Gospel inclusio. Each of the three 18:15—”The Lord your God will raise up times Jesus announces his impending for you a like me from among crucifixion with increased detail, his your own brothers. You must listen to disciples exhibit their lack of understand- him.” The “prophet like me” that Moses ing (8:31-34; 9:33-37; 10:35-45). Following prophesied has come, and he is greater his plainly spoken announcement of his than Moses. He is also greater than the sufferings and death in Jerusalem, James institutions that came through and John make a request—“Bestow to us Moses, including the tabernacle and its that we may sit one on your right side and successor, which had been fi lled with the one on your left in your glory” (10:37).39 cloud of the Lord’s presence from which This request serves as an occasion for God’s voice came. Thus, on the mountain, Jesus to provide further instruction about 79 his death and its ramifications for his a sense somewhat different from his use disciples. of them with reference to himself. For Evidently James and John think that him, the cup and baptism entail his God- Jesus, whom they know to be allotted role as one who is not served but (8:27-30), is going to restore to Jerusalem serves by giving his own life as a ransom the glory of the fallen of for many (10:45), a clear allusion to Isaiah by unseating the Romans and driving 53:10. For his disciples, the imagery pair of them out. Jesus’ response is sharp and the cup and of baptism refers to persecu- rebuking in riddle form: “You do not tion that is appointed to them as Christ’s understand what you are asking. Are followers. you able to drink the cup that I drink or Jesus’ riddle-like response to James and be baptized with the baptism with which John concerning baptism verbally echoes I am baptized?” (10:38). Their affi rmative the narrative of his baptism in the Jordan response draws yet another riddle: “The River and foreshadows his crucifi xion cup that I drink, you will drink, and the with synonym phrases. Mark’s mention baptism with which I am baptized, you of the two robbers crucifi ed with Jesus, will be baptized, but to sit at my right “one on his right and one on his left” or my left is not mine to bestow but for (Mark 15:27), recalls James and John’s those to whom it is prepared” (10:39-40). request: “Let one of us sit at your right The cup of wine is a common imagery and the other at your left in your glory” of divine allotment, particularly as here (Mark 10:37). The irony of the request and for God’s wrathful judgment (cf. Ps of Jesus’ response should now become 75:8; Isa 51:17-23; Jer 25:15-28). That Jesus clear. The “glory” of enthronement the speaks of the anguish of his death under disciples expected ironically turns out divine judgment is evident in his use of to be Jesus’ crucifi xion. The shameless the imagery twice again in Mark. This mockery heaped upon Jesus, by the imagery appears when he institutes his Roman soldiers in their mock , memorial meal—“And he took a cup. . . . by the criminal charge inscribed against ‘This is my blood of the covenant, which him (“Jesus of Nazareth, the of the is poured out for many,’” (14:23, 24) and ”), by mocking passersby, and by the then later when he prays, “Take this cup chief priests, turns out to be Jesus’ glory, from me!” (14:36). his enthronement. They intend insult, but Though the imagery of baptism for their insults speak truths they neither being “overwhelmed with something” is intend nor understand. They unwittingly not as prominent within the Greek Old fulfi ll God’s purpose of enthroning the Testament, it is present (LXX Isa 21:4). Son of God, for the Father’s approval— Shades of this sense are present in John’s “You are my Son, whom I love; with you announcement: “I baptize you with water, I am well pleased!”—will be Jesus’, only but he will baptize you with the Holy if he drinks fully “the cup” appointed for Spirit” (Mark 1:8). In Mark 10:38-39 Jesus him (cf. 10:38 and 14:35f). speaks of being overwhelmed with sor- row and with suffering as he speaks of Conclusion the manner of his death. Jesus invests the Mark’s Gospel is punctuated through- imagery of the cup and of baptism with out with irony that is both verbal and 80 situational. Irony is present within the darkness departs only with Jesus’ passage individual pericopes of the inclusio, in the from this life, ripping the temple veil, an interplay of the two pericopes of the inclu- apocalyptic sign of the temple’s destruc- sio, and in the way the inclusio interfaces tion and the opening of “the way of the with the whole of Mark’s narrative. This Lord” for Gentiles. irony intensifi es with Jesus’ crucifi xion. As religious, civic, and military offi cials ENDNOTES in Jerusalem mock Jesus as “King of the 1E. Trocmé, The Formation of the Gospel Jews” they proclaim the truth and ironi- according to Mark, trans. Pamela Gaughan cally enthrone him as king upon the cross. (London: SPCK/ Philadelphia: Westmin- Blinded by religious zeal, apart from the ster, 1975), 72. Gentile executioner, they fail to recognize 2David Rhoads and Donald Michie, Mark the apocalyptic signs from heaven that as Story: An Introduction to the Narrative signal God’s visitation in judgment and of a Gospel (Philadelphia: Fortress, 1982). salvation. mocking acclamation Cf. David Rhoads, Joanna Dewey, and and divine judgment converge upon the Donald Michie, Mark as Story: An Intro- Son of God. Paradoxically, Jesus’ baptism duction to the Narrative of a Gospel, 2nd ed. with darkness is his glory, his enthrone- (Minneapolis: Fortress, 1999). ment. 3Rhoads, Dewey, and Michie, 47-62. Jesus, who receives the exalted inves- 4Scholars name this variously as inter- titure of “Son” from his Heavenly Father calation, framing, sandwiching, even as he is anointed for his mission at his dovetailing. See :20-21, 22-30, baptism and again at his transfi guration, 31-35; 4:1-9, 10-12, 13-20; 5:21-24, 25-34, endures another baptism that brings his 35-43; 6:7-13, 14-29, 30-44; 11:12-14, 15-19, earthly mission to its God-appointed 20-25; 14:1-2, 3-9, 10-11, 17-21, 22-26, 27- goal. Crucifi ed upon the cross he is over- 31, 53-54, 55-65, 66-72; 15:40-41, 42-46; whelmed with anguish and suffering as 15:47-16:8. Cf. J. R. Edwards, “Markan he gives his life as a ransom for many. The Sandwiches: The Signifi cance of Inter- heavenly voice is silent. The cloud of God’s polations in Markan Narratives,” Novum presence and glory that overshadowed Testamentum 31 (1989): 193-216; and Tom those on the mountain signifi ed heavenly Shepherd, Markan Sandwich Stories: Nar- approbation. Now the cloud descends as ration, Defi nition, and Function (Andrews the darkness of God to enshroud Jesus, University Doctoral Dissertation Series signifying heavenly reprobation and iden- 18; Berrien Springs, MI: Andrews Uni- tifying him with the whole earth under versity Press, 1993). divine wrath and judgment. Jesus does 5Rhoads, Dewey, & Michie, 52-53. The not cry, “Abba, Father,” as in the Garden episodes take the following arrange- (14:36), for the end has come. The dark- ment: ness of apocalyptic judgment has fallen A Healing of the paralytic (2:1-12) upon him with divine estrangement and B Eating with tax collectors and sin- wrath. Instead, he laments with a loud ners (2:13-17) voice, “My God! My God! Why have you C Eating on a day of (2:18- forsaken me?” Passage of time does not 22) dispel this apocalyptic darkness. This B1 Eating by plucking grain on 81 the (2:23-28) 9Ibid. Finally both stories tell how new life A1 Healing of the man with the 10Ibid. The two portions read schizo- springs up in these places of death, withered hand (3:1-6). menous tous ouranous (1:10); to kata- in the fi rst through the baptism, in 6For example, see M. Philip Scott, petasma tou naou eschisthē (15:38). the second through the resurrection “Chiastic Structure: A Key to the 11Ibid. from the dead” (21). Interpretation of Mark’s Gospel,” 12See Stephen Motyer, “The Rending 15See, e.g., Augustine Stock, The Biblical Theology Bulletin 15 (1985): of the Veil: A Markan Pentecost?,” Method and Message of Mark (Wilm- 17-26. Cf. Bascom Wallis, Mark’s New Testament Studies 33 (1987): ington: Michael Glazier, 1989); Memory of the Future: A Study in the 155-157; and David Ulansey, “The and Wallis, 20ff. I have suggested Art of Theology (Richland Hills, TX: Heavenly Veil Torn: Mark’s Cosmic elsewhere that Mark 1:1 should not BIBAL Press, 1995), 10, 219, for a Inclusio,” Journal of Biblical Literature be treated as a title, disconnected chiastic arrangement of the whole 110 (1991): 123-125. from the fl ow of the text because of Gospel and 36 for identifi cation of 13William L. Lane, The Gospel accord- kathōs. See A. B. Caneday, “Mark’s the chiastic arrangement of two of ing to Mark (New International Provocative Use of Scripture in Jesus’ proverbs. For example, see Commentary on the New Testa- Narration: ‘He Was with the Wild :27: ment; Grand Rapids: Eerdmans, Animals and Angels Ministered to A The Sabbath 1974), 576. Though dated, Lane’s Him,’” Bulletin of Biblical Research 9 B was made for humankind, work endures as a classic. (1999): 21. See also A. B. Caneday, B1 and not humankind 14Van Iersel states, “The words ‘des- “He Wrote in Parables and Riddles: A1 for the Sabbath. ert’ and ‘tomb’ refer to places which Mark’s Gospel as a Literary Repro- 7For a restrained example, see Bas in the experience of the reader are duction of Jesus’ Teaching Method,” van Iersel, Reading Mark, trans. W. in many ways interrelated: they Didaskalia 10 (1999): 40-41. H. Bisscheroux (Edinburgh: T. & T. do not form part of the inhabited 16Wallis, 21-22. Clark/Collegeville, MN: Liturgical world, people do not settle in them, 17Wallis argues, “Both of the gar- Press, 1988), 20-21. Van Iersel sum- and they are therefore preemi- ments are eschatological symbols. marizes the structure of Mark as nently suitable as dwelling-places John’s camel hair recalls Elijah, follows: for demons. . . . But not only are and at the tomb, the ’s white Title (1:1) the places referred to by the words apparel echoes the epiphanies in (A 1) In the desert (1:2-13) ‘desert’ and ‘tomb’ related to each Hebrew Scriptures and in intert- (y 1) fi rst hinge (1:14-15) other; both parts of the story taking estamental literature. In the trans- (B 1) In Galilee (1:16-8:21) place there show more remarkable fi guration scene, Jesus’ garments (z 1) blindness — sight similarities. In both a messenger become ‘dazzling white, such as (8:22-26) appears, John and a young man, no one on earth could bleach them’ (C 1) On the way (8:27- whose dress is mentioned in each (9:3)” (22). Wallis, as others, does 10:45) case (which is exceptional in Mark), not regard Mark’s mention of Jesus’ (z 2) blindness — sight and both speak of local movements grave clothes (15:46) as having any (10:46-52) of Jesus, his coming after the Baptist signifi cance. (B 2) In Jerusalem (11:1-15:39) and his going on before the dis- 18Juel, 116. (y 2) second hinge (15:40- ciples, respectively. In both parts 19Ibid. 41) also the ‘way’ of Jesus is an impor- 20Cf. especially Motyer, 155f. Luke (A 2) At the tomb (15:42-16:8) tant theme, referred to in the former 23:46 uses ekpneō with the under- 8Donald H. Juel, A Master of Surprise: through the quotations in 1:2-3 and standing that it signifies Jesus’ Mark Interpreted (Minneapolis: For- in the latter through Jesus going on voluntary yielding of his spirit tress, 1994), 34. before his disciples to Galilee (16:1). with Jesus’ quotation of Psalm 82 31:5—“Father, into your hands I ment Studies 37 (1991): 621-629. As Israel, the prototype of Jesus’ commit my spirit.” 23Based largely upon the text-critical wilderness temptation, endured 21See Rhoads, Dewey, & Michie, 60-61. work of P. M. Head who contends God’s testing to uncover what was Verbal irony occurs when an actor that the original text probably did ‘in your heart’ (Deut 8:2), so Jesus in a narrative purposely uses words not have huios theou (see ibid.), Earl was tempted forty days to prove his that express one thing but mean the S. Johnson, Jr. argues that the Roman character, faithful to his Father.” See opposite. For example, the soldiers centurion’s confession is altogether Caneday, “Mark’s Provocative Use speak the truth unintentionally too ambiguous to lend any support of Scripture in Narration,” 31. as they mock Jesus, saying, “Hail, to the claim that Mark’s 26On the significance of the wild King of the Jews!” (Mark 15:18). reaches its climax in 15:39 (“Mark animals and the presence of angels Likewise, the inscribed charge 15:39 and the So-Called Confession see ibid., 19-36. Cf. Jeffrey B. Gib- against Jesus sarcastically reads, of the Roman Centurion,” Biblica 81 son, “Jesus’ Wilderness Temptation “King of the Jews,” but is in fact [2000]: 406-413). Contrast P. Davies, according to Mark,” Journal for the the truth. Situational or dramatic “Mark’s Christological Paradox,” Study of the New Testament 53 (1994): irony occurs when there is confl ict Journal for the Study of the New 3-34; and , “Jesus between what an actor in the drama Testament 35 (1989): 3-18. See also and the Wild Animals (Mark 1:13): expects to happen and what actu- Edwards, Mark, 480-483. For a text- A Christological Image for an Eco- ally takes place. For example, the critical defense of the reading huios logical Age,” in Jesus of Nazareth: chief priests and scribes ridicule theou in 1:1, see Daniel B. Wallace, Lord and Christ. Essays on the Histori- Jesus, saying, “He saved others; “Does Mark 1:1 Call Jesus ‘God’s cal Jesus and New Testament Christol- he cannot save himself.” Little did Son’?—A Brief Text-Critical Note,” ogy, eds. J. Green and M. Turner they know the truth they spoke, for n.p. [30 September 1999] Online: (Grand Rapids: Eerdmans/Carlisle: were he to save himself, he could http://www.bible.org/docs/soap- Paternoster, 1994), 3-21. See esp. not save others. box/mark1-1.htm. Edwards who takes the wild beasts 22The centurion’s confession is ironic 24Compare Edwards, Mark, 34-35, as an allusive reference to Christ’s “along with other ironic statements who cites T. Levi 18:6-8, showing being thrown to the wild Roman at the foot of the cross” (Earl S. John- that Jewish tradition expanded beasts (Mark, 41). son, Jr., “Is Mark 15:39 the Key to upon Isaiah’s prophecies, refl ecting 27Mark’s description of “all the Mark’s Christology?” Journal for the an expectation fulfi lled in Mark’s Judean countryside dwellers and Study of the New Testament 31 [1987]: episode of Jesus’ baptism. Cf. T. all the Jerusalemites” being bap- 16). Concerning the centurion’s Jud. 24:1-3. On Isaiah 63 (LXX) as tized by John seems to have a dual ironic confession, some dispute its the background for Mark’s account function in the narrative. First, authentic nature. For example, Juel of Jesus’ baptism, see also Rikki E. from among all who came to be regards the confession a taunt “in Watts, Isaiah’s New Exodus in Mark baptized by John, one stands out. accord with the rest of the taunts (Tübingen: Mohr [Siebeck], 1997; He does not confess sins; his Father in the account of Jesus’ trial and Grand Rapids: Baker, 2000), 102ff. acclaims him as his Son in whom death” (74, note 7). Contrast James Watts effectively shows that Mark’s he is pleased. Second, Messiah does R. Edwards, The Gospel according to use of schizō instead of the LXX’s not come from Jerusalem or Mark (Pillar New Testament Com- anoigō seems more accurate to ren- but from Galilee, a likely allusion to mentary; Grand Rapids: Eerdmans/ der Isaiah’s qr’. Isaiah 9:1-2 (cf. Matt 4:12-16). Leicester: Apollos, 2002), 483; and 25Mention of “forty days” signifi es 28Likely, the bystanders “willfully P. M. Head, “A Text-Critical Study that Jesus “replicates Israel’s expe- misinterpreted” Jesus’ cry (Lane, of Mark 1.1. ‘The Beginning of the riences in the wilderness, but he 573). Van Iersel hypothesizes that Gospel of Jesus Christ,’” New Testa- does so as God’s ‘well-pleasing’ Son. “The bystanders who apparently 83 have no Aramaic mistake ‘Eloi’ for his large chiasm that constitutes enters Jerusalem. Cf. J. P. Heil, “A Elijah. . .” (189). Strangely, T. Boman his Gospel (“Chiastic Structure: A Note on ‘Elijah with Moses’ in Mark suggests that Jesus cried, “you are Key to the Interpretation of Mark’s 9:4,” Biblica 80 (1999): 115. my God” (’eli ’atah, Ps 22:11), but the Gospel,” Biblical Theology Bulletin 15 37As Heb 9:3 indicates, there were taunting bystanders heard “Elijah [1985]: 17-26). two curtains hanging in the temple come!” (’eliya tah) (“Das letzte Wort 34Ben Witherington III suggests a in Jerusalem. The second curtain Jesu,” Studia theologica 17 [1963]: similar understanding of the rela- is more familiar. It divided the 103-119). tionship of the three passages (The Holy Place from the Most Holy 29Lay Mark’s accounts in 7:31-37 and : A Socio-Rhetorical Place (Exod 26:31-37; cf. ’ 8:22-26 side by side. Be awed by the Commentary [Grand Rapids: Eerd- description in War 5.219). The fi rst correlating features of Jesus’ two mans, 2001], 398). He refers to C. curtain, less familiar, segregated signs. By his literary arrangement Myers, Binding the Strong Man: A the Court of Israel (also called the Mark shows that Jesus designed Political Reading of Mark’s Story of Holy Place) from the outer courts. these two signs for the Twelve, to Jesus (Maryknoll, NY: Orbis, 1988), Josephus describes this curtain as expose their impairment of hear- 391. an embroidered Babylonian tapes- ing, of speaking, and of seeing, 35Cf. Edwards, Mark, 267. try that depicted the earth, the sea, something that becomes manifest 36Mark’s reverse historical order— and the heavens as it “typifi ed the immediately after Peter’s accurate “Elijah appeared with Moses” (ēlias universe” (War 5.210-14). Though but inadequate confession (8:27- sun mōusei, 9:4), though placed in Mark’s word (to katapetasma) is the 30). proper sequence by Peter (9:5)—is same as used in (6:19; 9:3; 30Mark features the crucifi xion nar- worthy of note. It likely suggests 10:20) and in the LXX (Exod 26:31- rative over the resurrection episode that Moses, whose presence might 37) for the second curtain. A differ- by its length (15:21-41 have 371 be expected, is the primary visitor ent word (to kalluma) is used of the words; 16:1-8 have 169 words). The and that Elijah accompanies him. fi rst veil (Exod 27:16; Lev 16:2, 12). inclusion portion alone (15:33-41) Some take Mark’s order to signify Nevertheless, it is likely that Mark contains 149 words, only 20 fewer “that Moses is playing a subsidiary refers to the fi rst and not the second than the resurrection narrative. role” (e.g., Morna Hooker, The Gos- curtain, for he links the tearing with 31On the literary nature of the end- pel according to St. Mark [Black’s New the centurion’s confession. Only the ing of Mark’s Gospel see J. D. H. Testament Commentaries; London: outer curtain could be seen by the Amador, “Dramatic Inconclusion: A. & C. Black/Peabody, MA: Hen- Gentile centurion. See Edwards, Irony and the Narrative Rhetoric drickson, 1991], 216). Cf. R. T. France, Mark, 477-479. Cf. also Ulansey, of the Ending of Mark,” Journal for The Gospel of Mark: A Commentary 123-125. the Study of the New Testament 57 on the Greek Text (New International 38Mark 11:15-33 consists of three (1995): 61-86. For a discussion of Greek Testament Commentary; portions—11:15-19; 20-26; 27-33— textual evidence for the ending of Grand Rapids: Eerdmans/Carlisle, forming a framed episode. Jesus’ Mark’s Gospel see Edwards, Mark, Paternoster, 2002), 351. Mark’s men- purging of the temple (vv. 15-19) 497-504. tion of Elijah fi rst likely fi ts the order and disputing with the chief priests, 32By “patronizing” I refer to Peter’s of his narrative with Elijah fi guring the scribes and the elders (vv. 27-33) reversal of roles. Imitating Jesus (cf. prominently in the fi rst half of his frame Jesus’ cursing of the fi g tree :33; 8:23), Peter took Jesus Gospel in connection with John (1:4- (vv. 20-26). aside (8:32) to instruct him. 8; 6:14-29; 8:28) and Moses having 39Jesus’ response to James and John’s 33Of interest is the study by M. Philip greater prominence in the second initial request—“What do you want Scott who identifi es the transfi gura- half in connection with the temple me to do for you?” (10:36)—fore- tion narrative as Mark’s center of and institutions of the Law as Jesus shadows the same question asked 84 of blind Bartimaeus who responds as the two disciples should have, “, that I might see again!” (10:51).

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