Kata Markon

["Rikki E. Watts" <rwatts AT interchange.ubc.ca>]

In my book ISAIAH'S NEW EXODUS AND MARK (Mohr-Siebeck, 1997; to be
republished by Baker this fall), I argue that as per the gospel's opening
sentence (1.1-3; cf. Isa 40.3 and Mal 3.1/Ex 23.20), its larger theological
and literary structure derives from:

(a) Isaiah 40-66's long awaited hope of a new Exodus, and hence the
three-part Markan structure reflecting the basic exodus pattern of
deliverance 1.14/15 - 8.22/27 (e.g. Isa 49:24ff), journey of the blind along
the way, 8.22/27 -  10/45/11.1 (e.g. Isa 42.16), and arrival in Jerusalem
10.45/11.1 - 16.8) ...

and (b) the warning inherent in Mal 3.1 where, due to Israel's condition,
Yahweh's coming might occasion not blessing but judgment (Mal 3.2-5, 18;
4.1-5, ET).  For Mark Israel was not ready and the official rejection of JB
(= Malachi's Elijah, 1.6, 14; 9.13; Mal 4.5 ET) ultimately means that the
land is cursed (Jesus' cursing of the fig tree as per Mal 4.6 ET; and his
highly significant response to the hierarchs' questioning of his actions in
the Temple, Mk 11.27ff).

With this in view, I've included my last brief section on 16.8 (minus
footnotes and including transliterated Greek) ..

a) ŒFor they were afraid Š¹
The sudden and almost anti-climactic ending of Mark continues to be a source
of fascination and has spawned an immense literature.  Although we do not
intend entering this debate in any detail, we will nevertheless briefly
mention an interesting parallel with the message of Isaiah 40-55.

Generally Isaiah 40-55 is seen as announcing Israel¹s deliverance from
exile, and this is borne out by the prologue and the content of the various
oracles, proclamations, and hymns which announce, detail, and celebrate the
nation¹s imminent salvation. But, as we have argued elsewhere, there is also
an on-going and increasingly polarized altercation between Yahweh and
Jacob-Israel concerning his power, his faithfulness, and his wisdom. One of
the issues underlying this tension seems to be Jacob-Israel¹s fear as is
evident in the constant refrain of Œfear not¹ as Yahweh encourages his
people to trust him and to accept that their salvation is near (Isa 40:9;
41:10, 13, 14; 43:1, 5; 44:2, 8; cf. 51:7, 13; 54:4, 14). We also argued
that it was ultimately because of Jacob-Israel¹s Œfear¹ and refusal to
accept, to believe, and to act on the Œgood news¹ of the prophet¹s message
that the new Exodus was delayed.  [cf. Watts, ŒConsolation or Confrontation?
Isaiah 40-55 and the Delay of the New Exodus,¹ TynBul 41 (1990) 31-59.]

Apparently not much had changed in Malachi¹s day nor, if our reading is
correct, in that of the Markan Jesus.  If we are right in seeing Mark¹s
Jesus as the one who inaugurates the long-awaited Isaianic new Exodus it is
perhaps not surprising, as Chris Marshall has shown, that the question of
Œfaith and unbelief¹ is a central issue for Mark [FAITH AS A THEME IN MARK'S
GOSPEL]. It figures prominently in Jesus¹ opening invitation to repent and
believe, and also in the unbelief and lack of repentance that characterizes
Israel¹s leadership.  The disciples, too, respond in a mixture of Œfaith¹
and Œfear¹. In commenting on the latter in Mark 4:34 Marshall observes that
Œwhen believers fail to act in faith, they are not merely "small in faith";
they are actually succumbing to the power of the "genea apistos" that stands
opposed to God¹s rule¹ [see 9.19]. Nevertheless, their unbelief does not
prevent Jesus exercising his authority, even in the face of what appears to
be a demonically inspired onslaught.  Jesus calms the fearfully chaotic sea
just as he heals the demonized lad.

If we are on the right track, this may explain why Mark¹s gospel concludes
rather abruptly with a statement about Œfear¹ which results in silence.  At
the outset of the Isaianic new Exodus¹s announcement, there is the urgent
command to proclaim, to not hold back, to not be afraid in announcing the
Œgood news¹ (Isa 40:9; cf. 52:7-9).  But in the end, it was Œfear¹ that
threatened the full realization of Yahweh¹s promised deliverance.  Perhaps
Mark, in recalling that these first witnesses of true Israel¹s
Œresurrection¹ where silenced by their fear, also has in mind the
possibility that members of his audience might also be tempted, out of fear,
to be silent, to succumb to the unbelief of the Œfaithless generation¹.  On
the other hand, Mark has already explained that it was in Galilee (cf. 16:7)
that Jesus prevailed over the power of the watery deep (4:35ff), with all of
its deathly connotations, and this in spite of the fear of the disciples.

Perhaps, then, in addition to the warning, there is also a word of
encouragement to his audience.  Even if they too have been tempted to be
silent, they need to recognize that Jesus has still conquered.  And if, for
Mark, Œdiscipleship evidently involves a continuing struggle for the victory
of faith over unbelief¹ (Marshall, 224; and we would add Œfear¹), then maybe
being reminded of Jesus¹ great victory will provide the added strength and
encouragement they need to proclaim the gospel in the face of hostility and
rejection.


> From: Mike Parsons <Mike_Parsons AT baylor.edu>
> Reply-To: "Kata Markon" <gmark AT franklin.oit.unc.edu>
> Date: 30 Jun 00 08:02:46 -0600
> To: "Kata Markon" <gmark AT franklin.oit.unc.edu>
> Subject: [gmark] RE: On Mark 16:8
> 
> Reply to:   RE: [gmark] On Mark 16:8
> i'm not sure the following works investigate "the more sardonic and ironic
> reading of Mark in light of 16:8" but you would want to check, Frank 
> Kermode,
> The Genesis of Secrecy (who may come close--it's been a while since i read
> that) and Magness, something like Suspended Endings, which examines mark 16 
> in
> light of other 'open-ended' texts from antiquity. closure vs. anti/closure 
> was
> for a while a 'hot' topic literary studies; i think esp. of m. torgovnick,
> closure in the novel, and the more postmodern work by d.a. miller.
> cheers,
> mikeal parsons
> 
> 
> 
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