Meaning Through Structure
The Basic Structure
(Image by PublicDomainPictures from Pixabay)
Synopsis
āā
In this learning unit we look at the basic structure of the gospel. Although Mark’s Greek isn’t very refined, he was a genius when it came to structuring his gospel. Today, scholars study the text to try to identify the structures he used. They look for things like repetitions, changes in location, groupings, etc. Some proposeā the following outline based on changes in theme:
āā
-
Introduction to the Gospel (1:1–13)
-
Main Body
-
Part 1: The Revelation of Jesus as the Messiah (1:14–8:30)
-
Part 2: The Revelation of Jesus as the Suffering Messiah and Son of God (8:31–16:8)
-
-
Longer ending (16:9–16:20)ā
ā
We will use this structure to analyze the text. Other propose a slightly different structure based on changes in geography:
āā
-
Introduction to the Gospel (1:1–13)
-
Main Body
-
Part 1: Jesus in Galilee (1:14–8:30)
-
Part 2: Jesus on the way to Jerusalem (8:31–10:52)
-
Part 3: Jesus in Jerusalem (11:1–16:8)
-
-
Longer ending (16:9–16:20)
āā
We should see these two proposals as complementary, rather than contradictory.
āā
āā
Learning Objectivesā
āā
You will have successfully completed this learning unit when you can:
āā
-
Describe the outlines of the gospel based on changes in theme or geography.
-
Explain how the first and second parts can each be divided into three sections.
-
Analyze and interpret the text using this structure.
ā
ā
Layers of Structure
ā
Writing about Mark, the Church Father Papias said:
Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. (as quoted by Eusebius, Ecclesiastical History 3.39.15)
ā
This means that Mark wrote things down accurately, though not in chronological order because he organized his gospel according to his own structure. According to Papias, “Mark committed no error” by doing this.
Ancient authors used structure to communicate their message more effectively. However, if there are no visible elements in ancient manuscripts—such as chapter headings, verse numbers, bullet points, or highlighted text—that indicate this structure, how can we identify it? Scholars attempt to do so by looking for things like repetition, parallels, changes in style or setting, etc. When we analyze Mark’s gospel in this way, it becomes evident that it is very structured. In fact, it has layers of structure. One way to understand this is by comparing the gospel to the human body.
(Image by Gerd Altmann from Pixabay)
Just as we can identify layers of structure in the body (e.g., skeleton, cardiovascular system, digestive system, etc.), so too, can we identify layers of structure in the gospel. In this section we will study the structures Mark used, starting with the most basic one, equivalent to the skeleton. As we study these structures, ask yourself how he used them to communicate his message more effectively.
ā
ā
The Basic Structure
The Skeleton of the Gospel
ā
What is the basic structure or skeleton of the gospel? Our answer will depend on what we consider to be more important. We can divide the gospel into parts according to theme or geography. A thematic structure would follow the order of the opening verse:
ā
The beginning of the gospel of Jesus Christ, the Son of God. (Mk 1:1)
ā
We have already seen how Mark wrote his gospel to show us that Jesus is the Christ and the Son of God. When we analyze the text, it appears that he structured it according to these ideas. We read in chapter 8:
ā
And he [Jesus] asked them, “But who do you say that I am?” Peter answered him, “You are the Christ.” (Mk 8:29)
And then, towards the end, we find another profession, this time by a Roman soldier.
And when the centurion, who stood facing him, saw that he thus breathed his last, he said, “Truly this man was the Son of God!” (Mk 15:39)
So, it appears that Mark starts his gospel by stating what he wants to show and then goes on to do just that. This allows us to divide the body of the gospel into two parts. The first part ends with the revelation of Jesus as the Christ or Messiah, and the second part ends with the revelation of Jesus as the suffering Messiah and Son of God.
These two parts are preceded by an introduction and followed by a longer ending. Based on these observations, we could organize the gospel in the following way:
-
Introduction to the Gospel (Mk 1:1–13)
-
Main Body
-
Part 1 (Mk 1:14–8:30): The Revelation of Jesus as the Messiah
-
Part 2 (Mk 8:31–16:8): The Revelation of Jesus as the Suffering Messiah and Son of God
-
-
Longer ending (Mk 16:9–16:20)ā
(Map of Mark's gospel according to theme. Click to enlarge.)
However, we can also divide the gospel according to geography. We read that Jesus begins his public life in Galilee, then he travels from Galilee to Jerusalem, and finally he spends the last week of his life in that city. A structure based on this geography would look like this:
-
Introduction to the Gospel (Mk 1:1–13)
-
Main Body
-
Part 1 (Mk 1:14–8:30): Jesus in Galilee
-
Part 2 (Mk 8:31–10:52): Jesus on the way to Jerusalem
-
Part 3 (Mk 11:1–16:8): Jesus in Jerusalem
-
-
Longer ending (Mk 16:9–16:20)
(Map of Mark's gospel according to geography. Click to enlarge.)
Analyzing the Text According to its Structure
Once we have identified the supporting structure we can then use it to interpret the text. For example, Mark places almost all of Jesus’ miracles in the first part, before Peter recognizes him as the Christ. This suggests that for Mark, Jesus’ miracles serve to gradually reveal his identity. After Peter’s confession, Mark then moves on to other themes so he doesn’t use miracles any more for this purpose.
ā
The last two miracles occur after Peter’s confession, as Jesus and his disciples are on their way to Jerusalem. The tone of this part of the gospel differs dramatically from that of the first part. Jesus is no longer the miracle worker drawing large crowds of people. Instead, he repeatedly announces that he is going suffer and die. The disciples follow him, but from a distance, because they are afraid. It appears, therefore, that these miracles have more to do with the nature of discipleship than Jesus’ divine identity.
Although we know that Jesus did perform miracles in Jerusalem—for example, John tells us that he healed a paralytic there—Mark doesn’t tell us about them. Instead, he describes three of Jesus’ actions—the entry into Jerusalem on a donkey, the cursing of a fig tree, and the cleansing of the temple. Scholars call these symbolic or prophetic actions because they convey a message. They also provoke a series of controversies between Jesus and the Jewish authorities that eventually lead them to kill him. Jesus’ Passion is the main theme of the latter part of the gospel.
ā
ā
Going One Level Deeper
ā
When we analyze the text in more detail, we can discover that Mark divides each of the parts into smaller sections. For example, the two parts of the thematic structure seem to be divided into three sections, quite like a triptych in art. We will now look at this structure.
(Photo by Jonathan Borba from Pexels)
The Structure of Part 1
We can identify the internal structure of this part by looking for repetitions and changes in style. Each of its three sections begins in a similar manner: Mark gives a generic description of Jesus’ activity.
ā
Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel.” (Mk 1:14–15)
Jesus withdrew with his disciples to the sea, and a great multitude from Galilee followed; also from Judea and Jerusalem and Idumea and from beyond the Jordan and from about Tyre and Sidon a great multitude, hearing all that he did, came to him. And he told his disciples to have a boat ready for him because of the crowd, lest they should crush him; for he had healed many, so that all who had diseases pressed upon him to touch him. And whenever the unclean spirits beheld him, they fell down before him and cried out, “You are the Son of God.” And he strictly ordered them not to make him known. (Mk 3:7–12)
ā
And he went about among the villages teaching. (Mk 6:6b)
ā
Notice how these three passages, although different in length, are quite similar. They describe Jesus going about teaching, but they don’t give us the details of what he said or did. This style differs from the text that immediately follows each of these passages.
ā
And passing along by the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea; for they were fishermen. And Jesus said to them, “Follow me and I will make you become fishers of men.” And immediately they left their nets and followed him. And going on a little farther, he saw James the son of Zebedee and John his brother, who were in their boat mending the nets. And immediately he called them; and they left their father Zebedee in the boat with the hired servants, and followed him. (Mk 1:16–20)
ā
And he went up into the hills, and called to him those whom he desired; and they came to him. And he appointed twelve, to be with him, and to be sent out to preach and have authority to cast out demons: Simon whom he surnamed Peter; James the son of Zebedee and John the brother of James, whom he surnamed Boanerges, that is, sons of thunder; Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Cananaean, and Judas Iscariot, who betrayed him. (Mk 3:13–19)
ā
And he called to him the twelve, and began to send them out two by two, and gave them authority over the unclean spirits. He charged them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; but to wear sandals and not put on two tunics. And he said to them, “Where you enter a house, stay there until you leave the place. And if any place will not receive you and they refuse to hear you, when you leave, shake off the dust that is on your feet for a testimony against them.” So they went out and preached that men should repent. And they cast out many demons, and anointed with oil many that were sick and healed them. (Mk 6:7–13)
ā
Notice again how these passages are similar amongst each other. If the previous passages were more generic, providing only a general summary, these are very detailed, and they all involve the apostles: Mark mentions their names, describes what they were doing, and gives us Jesus’ instructions for them.
Finally, the sections ends in the following way.
ā
The Pharisees went out, and immediately held counsel with the Herodians against him, how to destroy him. (Mk 3:6)
ā
He went away from there and came to his own country; and his disciples followed him. And on the sabbath he began to teach in the synagogue; and many who heard him were astonished, saying, “Where did this man get all this? What is the wisdom given to him? What mighty works are wrought by his hands! Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?” And they took offense at him. And Jesus said to them, “A prophet is not without honor, except in his own country, and among his own kin, and in his own house.” And he could do no mighty work there, except that he laid his hands upon a few sick people and healed them. And he marveled because of their unbelief. (Mk 6:1–6a)
ā
And he asked them, “But who do you say that I am?” Peter answered him, “You are the Christ.” (Mk 8:29)
ā
Can you see what these passages have in common? Those who come into contact with Jesus must form an opinion about him. The first two opinions are negative: the Pharisees decide to destroy Jesus and his family take offense at him. But in the third, Peter confesses that Jesus is the Christ. The following table can help us visualize this information:
(Map of the structure of part 1. Click to enlarge.)
Analyzing the Text According to the Structure
ā
We can once again use the structure we have just identified to interpret the text. In the body of the first section of the triptych (Mk 1:21–3:5), we find Jesus exercising his ministry in public places such as the synagogues, where everybody—both the people as well as their leaders such as the Pharisees and scribes—witness his actions and teachings. The simple people and sinners are amazed and glorify God. Jesus progressively reveals his true identity, not just as the Messiah but as God as well. The educated people like the Pharisees begin to understand this about him and are so offended by it that they reject him and want to destroy him. In this, Mark portrays Jesus as sharing a common human experience with us: rejection.
In the second section of the triptych, after being spurned by the Pharisees, Jesus starts avoiding public places. Instead of going to the synagogues, we find him at the sea of Galilee, preaching from a boat. He also teaches in the hill country. Jesus spends much time alone with the disciples. Of course, he cannot avoid the crowds altogether because the people follow him. However, as in the previous section, he is rejected, this time by his family.
Having been shunned twice, Jesus withdraws even more to be alone with his apostles. In the third section of the triptych, we find them constantly on the move and often travelling by boat to avoid the crowds. He teaches them privately, as they travel together. They also leave Israel to go to foreign places like the region of the Gerasenes, Tyre, Sidon, and Caesarea Philippi. On the way, he asks his disciples, “But who do you say that I am?” Finally, this third time, he receives a positive answer. Peter replies, “You are the Christ.” Jesus’ patience and work are beginning to pay off. This is one of the most important passages in the whole gospel. Everything up to now has been leading up to this. Although Peter’s answer is correct, there is still a danger that he and the other apostles will misunderstand who Jesus really is. That is why he charges them to tell no one about him.
ā
The Structure of Part 2
ā
After Peter’s confession, Mark moves into the second part of the gospel, which can also be divided into three sections. This structure is easier to identify than in the previous part. In the first section, we find Jesus on the way to Jerusalem. He continues to teach his apostles, but he no longer performs miracles to reveal his identity. Instead, he begins to teach them that although he is the Christ, he will have to suffer and die. He says this three times, but his apostles don’t understand him and are afraid. That is why he must also teach them about the nature of discipleship. He tells them that they must take up their cross and follow him.
The second section of the triptych takes place in Jerusalem, and more specifically in or near the temple, which is a destination on Jesus’ way. Like the prophets before him, he performs a series of symbolic actions: he enters Jerusalem on a donkey, condemns a fig tree, and cleanses the temple. These actions reveal his authority. He has come as the judge and Lord of the temple. Of course, this produces another series of controversies with the Jewish authorities, which eventually lead them to rejecting and killing him. We read about Jesus’ passion, death, and resurrection in the third section of the triptych.
āā
(Map of the structure of part 2. Click to enlarge.)
Conclusion
Many people study individual passages on their own, isolated from the rest of the text, and never worry about identifying the basic structure of the gospel. However, without this skeleton, it would appear that Mark just strings together a series of miracles, with little relationship between them. Knowing the structure helps us understand the narrative Mark is constructing. It can also help us understand the purpose and meaning of Jesus’ miracles, as told by Mark.
This structure also helps us interpret Jesus’ actions. He starts his ministry by preaching and healing in public places, like the synagogues. While the people are amazed and praise Jesus, the authorities are alarmed and eventually decide to kill him. Faced with this initial rejection, Jesus starts avoiding these public places. He withdraws to more isolated areas and spends more time with his family and relatives until they also reject him. Finally, Jesus withdraws even more, he wants to be alone with his disciples so that he can teach them in private.
Once the apostles begin to recognize that Jesus is the Messiah, he changes strategy and heads for Jerusalem to die. On the way, he prepares them for this. They follow him because they believe he is the Christ, but reluctantly, because they still don’t understand what he means about suffering and dying. In Jerusalem, Jesus performs a series of actions which reignite the controversies with the authorities and ultimately lead to his condemnation and death.
This, in a nutshell, is the outline of Mark’s gospel which we can identify by studying the way he structured his text.
ā
ā
Assignments
-
Which basic structure do you prefer (based on theme or geography)? Explain why.
ā
ā
-
Read through the gospel and map out all of Jesus’ miracles so you can visualize where Mark has placed them. You can use the attached file for this in Excel or PDF formats (click on icons to download). Please read the “Suggestions for Students” section in the “Getting Started page” if you don’t understand what you are supposed to do.