Kata Markon

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

on 27/12/2001 9:00 PM, Kata Markon digest at gmark AT franklin.oit.unc.edu
wrote:

> (So, Rikki, what is the
> connection between Isaiah's new exodus and the Gospel of Mark?

> David Watson
> Graduate Program in Religious Studies, Ph.D. 4
> Southern Methodist University
> (214) 696-8481
> 
Briefly the basic argument is that Mark's literary theological perspective
is largely governed by his concern to show that Jesus is the fulfillment of
Isaiah's long-awaited new exodus.  The opening sentence (vv.1-3) citing
Isaiah 40.3 and Mal 3.1/Ex 23.20 and in keeping with ancient convention lays
out the basic themes of the gospel.  Isa 40.3 evokes the idea of Yahweh's
return to Jerusalem (your God reigns) and Israel's release from captivity,
the Mal 3.1/Ex 23.20 mix evokes warnings as to negative consequences if
Israel is unprepared.  Mark's three part structure reflects the basic exodus
pattern of deliverance, journey, and arrival in Jerusalem (Jesus' mighty
deeds of deliverance, a journey of the "blind" disciples along the Messiah's
way of cross-bearing discipleship [holiness], and arrival in Jerusalem).  On
the other hand, John the Baptist functions as Malachi's Elijah and his
rejection by the Temple hierarchs occasions Yahweh's judgement on the temple
(cursing of the fig-tree, Mark 13).


For those who'd like a bit more (and to save me writing it out again) I've
included a couple of pages from the conclusion of the book.  (I apologize
for the length):

1. In keeping with ancient literary practice, Mark¹s introductory sentence
(1:1-3) announces his Gospel¹s conceptual framework. In the light of their
contextual meaning and use in contemporary Jewish literature, the texts in
Mark¹s opening composite citation evoke two different but related schemata.
Isaiah 40 evinces Israel¹s great hope of Yahweh¹s coming to initiate her
restorational new exodus.  Malachi 3/Exodus 23, recalling the delay of
Isaiah¹s new exodus, sounds a warning that an unprepared nation will undergo
judgement.  These twin themes of promise and possible judgement provide the
basic thematic contours of the gospel.

2. Mark's prologue reflects both concerns.  The nominal form, euanggelion
(1:1, 14) is consistent with Isaiah¹s vision of Yahweh¹s Warrior-Shepherd
new exodus deliverance of Israel.  The rending of the heavens and descent of
the Spirit (1:10), echoing Isaiah¹s lament over the new exodus¹ delay (63:7
- 64:11), signals the beginning of Yahweh¹s saving intervention.  The divine
attestation (1:11), particularly given the descent of the Spirit, designates
Jesus as Israel¹s messianic-Œservant¹ deliverer (cf. Ps 2:7 and Isa 42:1).
However, the Œmy son¹ language along with the Exodus echoes of passing
through the water and the subsequent journey into the desert (1:10-12)
designate Jesus as Yahweh¹s Œtrue¹ son Israel (cf. Ex 4:22).  The
convergence of these two identifications is Isaianic. The enigmatic
Œservant¹ motif -- alluded to in the voice and the descent of the Spirit
(cf. Isa 42:1) -- enables Jesus to be at once true Œservant¹-Israel and
Œblind-and-deaf¹ Jacob-Israel¹s Œmessianic¹ healer and deliverer. Finally,
the language of Jesus¹ programmatic announcement (1:14-15) is also fits an
Isaianic new exodus hermeneutic, being construed in terms of the Œmessenger¹
tradition of Isaiah 61:1.

In terms of Malachi¹s warning, John the Baptist (1:6) is Malachi¹s Elijah
(cf. 9:13) to whom Israel must respond if she is to participate in the
long-delayed new exodus.  While many respond, that Jesus¹ preaching (1:14a
and 14b) is so closely tied to John¹s imprisonment does not bode well.

3. The Gospel¹s basic literary structure is consistent with the Isaianic new
exodus schema.  A survey of numerous analyses reveals two widely recognized
Œbreaks¹ in Mark¹s narrative, 8:21-27 and 10:45 - 11:1, which suggest that a
three-part macro-structure.  These three sections describe a) Jesus¹
Œevangelistic¹ ministry of mighty words and deeds in Galilee and beyond, b)
a journey with his Œblind¹ disciples along the way of holiness, and c) the
arrival of Jesus the Warrior-Shepherd in Jerusalem.  They correspond to the
Isaianic new exodus schema of a) Yahweh¹s deliverance and healing of the
exiles, b) his leading blind Israel along a way of deliverance she does not
know, effected by the suffering of the servant, and c) Yahweh and his
peoples¹ arrival in a restored Jerusalem.

Alongside this the Malachi/Exodus schema is reflected in a) Mark¹s opening
account of Elijah-like John and his rejection, and b) the concluding crisis
precipitated by Jesus¹ action in Jerusalem which is characterized by the
intercalation of the cursing of the fig-tree (Mal 3:24 MT) with the
Œcleansing¹ judgment of the Temple.

4. Jesus¹ Œevangelistic¹ ministry of mighty words and deeds in Galilee and
beyond.  In Mark¹s first section, his presentation of Jesus¹ exorcisms,
healings, and storm-stilling/sea-walking recapitulate the images and actions
associated with Yahweh¹s new exodus deliverance of exiled Israel.  The
concentration of Jesus¹ mighty deeds in this section also accords with their
distribution in the Isaianic new exodus.  As the hallmark of Jesus¹ mighty
deeds, his exorcisms (1:21-28, 34, 39; 3:10f, 15, 22ff; 5:1-20; 6:13;
7:24-30, 9:14-29) are also conceived in terms of the Isaianic Yahweh-Warrior
(Isa 49:24f in Mk 3:27).  But whereas in Isaiah the enemy was Babylon and
her idols, in Mark it is the unclean spirits/demons, the powers behind the
idols, who oppress Israel.  For Mark, Jesus¹ exorcisms constitute Yahweh¹s
promised release of the exile.  As Yahweh in Isaiah appealed to the
Chaoskampf to demonstrate his ability to effect the new exodus, Mark¹s
Exodus-like juxtaposition of the storm-stilling and the drowning of the
demonic legion demonstrates Jesus¹ power to effect the Isaianic new exodus
and his identity (4:35 - 5:20). The healings of the blind, deaf, and lame
likewise echo Yahweh¹s healing of the exiles (Isa 35:5-6). Finally, the
feedings evoke Yahweh¹s provision for his people in the Exodus and its
Isaianic transformation (6:34-44; 8:1-10).  Although expected to occur in
Mark¹s ŒWay¹ section, their Œdisplacement¹ indicates that genuine
participation in the Isaianic new exodus requires more than mere involvement
in the signs of its presence.  One must follow him on the ³Way² (see below).

At the same time, Mark¹s presentation of the religious authorities¹
hostility toward Jesus continues the threatening undercurrent implicit in
Malachi¹s warning and John-as-Elijah¹s rejection.  After a series of
confrontations (2:1 - 3:6), the blasphemy warning in the climactic Beelzebul
controversy (3:22-30) is reminiscent of Isaiah 63 (cf. Mk 1:10f) and
rebellious Israel¹s Œgrieving¹ the Spirit during the first Exodus.  Now, as
then, Yahweh becomes their enemy (Isa 63:10 cf. Mk 3:28f). The immediately
following and programmatic material on the purpose of the parables (4:1-34)
then cites the hardening text of Isaiah 6 (4:12) where rebellious Israel is
created, in an act of judgment, in the image of the blind and deaf gods she
worships (Pss 115, 135) which leads to their destruction.  Likewise, the
rebellious Jerusalemite leaderships¹ rejection of Jesus results in their
being blinded and subsequent destruction (cf. Mk 12:1ff; 13).  The same
theme continues in the only other place outside of Jerusalem where Jesus is
confronted by leaders Œfrom Jerusalem¹ (Isa 29:13 in Mk 7:6f; interestingly
Isa 29 describes the beginning fulfillment of Isa 6).  In keeping with the
later chapters of Isaiah (espec. Isa 65:1-15), a bifurcation is now effected
within Israel.  Those who adhere to Jesus¹ teaching are Œinsiders,¹ Œtrue¹
members of his family, and hence true Israel (4:11, cf. 3:13-19, 20-21,
31-35).  The leaders who have ranged themselves against him (4:11b-23; cf.
3:22-30) are Œoutsiders¹ and are being hardened to destruction.  In between
stand the as-yet-undecided crowds whose fate depends on how Œcarefully¹ they
Œhear¹ (4:1, 3, 9, 23, 33).

5. Journey along the Way.  Turning to Mark¹s second section, Jesus¹ leading
his Œblind¹ disciples along the ŒWay¹ of the suffering SoM echoes the action
of Yahweh and his true Œservant¹ on behalf of Œblind¹ Jacob-Israel in the
second part of the Isaianic new exodus (Isa 49-53).  Just as in the Isaianic
new exodus the Œway¹ of return involved two components, spatial -- to
Jerusalem -- and sapiential -- accepting Yahweh¹s holy wisdom, so also in
Mark the ŒWay¹ to Jerusalem is also the ŒWay¹ of instruction, namely, the
Messiah¹s self-giving suffering as the paradigm of true holiness (note the
presence of Moses and Elijah, cf. Mal 3:22f, MT). Continuing the imagery of
Isaiah 6 in Mark 4, Mark¹s Œblindness¹ language invokes the Yahweh¹s polemic
against exiled Jacob-Israel¹s idolatrous refusal to accept the
unconventional nature of his plan for her deliverance (Isa 42:18f; 43:8).
Symbolizing the disciples¹ condition (4:13, 41; 6:52; 7:18f; 8:14-21),
Mark¹s only healing-of-the-blind miracles bracket his ŒWay¹ section
(8:22-26; 10:46-52) and thereby evoke the Isaianic picture of Yahweh leading
the Œblind¹ along a path they do not know (cf. Isa 42:16). Just as in Isaiah
Yahweh¹s purposes were ultimately to be accomplished through the astonishing
career of a suffering Œservant¹, so in Mark the influence of Isa 53 (and 50)
on the three-fold passion predictions (8:31; 9:31; 10:33-34; cf. 9:12)
emphasizes that the way of wise Yahweh¹s new exodus deliverance is the ŒWay¹
of a crucified faithful Œservant-son¹ Israel-SoM-Messiah (Isa 53 in 10:45).

6. Arrival in Jerusalem.  In Mark¹s final section the two motifs introduced
by his opening sentence come to their respective conclusions.  Jesus¹
messianic and celebratory entry into the city, having just strengthened and
healed blind Bartimaeus (son of uncleanness), echoes the arrival of the
victorious Warrior-Shepherd Yahweh on the way of holiness in Jerusalem (Isa
35:3-6, 10). He becomes the Œcornerstone/capstone¹ of the new
Jerusalem/temple (12:1-11). In keeping with the ancient genre of the
parousia of the victorious warrior, Jesus goes immediately to the Temple to
claim his own and face his insurrectionist enemies.

Since the rebellious leadership had earlier rejected John¹s preparatory
baptism (1:14a; 11:30-33) it is not surprising that they should despise the
entry of Jesus the Temple¹s Lord and their messianic king, questioning his
authority (11:28; cf. 3:6, 22).  Consequently, the land is cursed
(11:12-25) and the Temple, intended to be a house of prayer for all nations
(Isa 56:7) but now a den of thieves (Jer 7:11), is placed under sentence of
destruction (13:1ff; cf. 11:23).  Yahweh¹s vineyard is to be given to others
(Isa 5 in 12:1-12) and this mountain, which has steadfastly resisted
Yahweh¹s coming will be cast into the sea (11:23; cf. Isa 40:4).

7. Conclusion.  After a brief account of the resurrection, Mark concludes
with a final warning to his hearers: Isaiah¹s new exodus was delayed because
of Israel¹s fearful refusal to believe (Isa 40:9; 41:10, 13, 14; 43:1, 5;
44:2, 8, 11; 51:12; cf. 51:7, 13; 54:4, 14), Jesus¹ followers are in danger
of making the same mistake (16:8).



Dr. Rikki E. Watts (Cantab)         Ph.     (604) 224 3245
Associate Professor of NT           Fax.    (604) 224 3097
Regent College
5800 University Boulevard, Vancouver, V6T 2E4