THE MARKAN SANDWICH

 There is a rather unique literary technique practiced by Mark in his Gospel account. Hooker notes the importance in Mark of connections between adjacent paragraphs. This is especially in evidence in the phenomenon variously called intercalation or, somewhat less elegantly, “the Markan sandwich.” (R.E. Brown) This method of story telling consists of interrupting the narrative in order to tell another story before resuming the first one, thus forcing the reader to consider the thematic connections between the two narratives. Intercalation differs from a simple symmetrical ABA pattern in that the last unit continues the action of A and is not just parallel to it. It likewise differs from a simple framework or inclusio pattern in that opening and closing units are usually just as lengthy as the intervening unit. Some previously identified examples of intercalation in Mark's Gospel are given below:

            3:20-21                       3:31-35   concern of Jesus' family and friends

    3:22-30                      conflict with the scribes

Marcus explains that the phrase, “He has gone out of his mind” in the Greek literally reads “He has stood outside” (of normal human sanity). “The verb is a compounded form of histemi = 'stand,' which is used in 3:24-26 of Satan's dominion; for Mark, then, the true instability resides not in Jesus' personality but in the devil's rule. In the next verse the scribes accuse Jesus of demonic possession; this juxtaposition is probably deliberate, since insanity was often attributed to demonic influence, as in John 10:20: 'He has a demon and is insane.'”

5:21-24                     5:35-43     healing of Jairus' daughter

                            5:25-34                      healing of woman with flow of blood

Horsley says, “The healings of both the woman who had been hemorrhaging for twelve years and the almost dead twelve-year old woman are also symbolic of Jesus' renewal of Israel. The young woman, at twelve approaching marriage, appears to be dead, yet Jesus restores her to life and, presumably, the ability to reproduce new life in and of Israel.” I would add two comments to that:

One could also say the same thing of the hemorrhaging woman since she apparently had been bleeding ever since her first menstrual cycle and could thus not get pregnant. But after being healed, she would have still been young enough to conceive.

In support of Horsley's contention that the two women are symbolic of Israel, it should be pointed out that the number 12 has definite symbolic overtones in the Bible as standing for the people of God.

            6:7-13                 6:30      disciples sent out two by two

6:14-29                death of John the Baptist

Mann states categorically, and incorrectly in my mind, “There is no note of time here, and there is no necessary connection with Herod's apprehension in next pericope.” On the other hand, Hugh Anderson asks, “But why has the Evangelist connected the account of John's execution with the sending out of the Twelve on mission? In facing the menace of the world's might, the prophet and his disciples in their weakness appear to be quite ineffective. As the archetypal missionary himself had to endure the repudiation of his claim in Nazareth (6:1-6), so his missionary followers must encounter the severest setbacks, the opposition of a hostile world being what it is (6:17-29). But there is hope: in verses 14-16 Mark shows that the world is not easily rid of its prophets like John, and so challenges his readers to recognize that the mission of the Church is guided and inspired by the risen Jesus.”

11:12-14                 11:20-25     cursing of the fig tree

    11:15-19                    cleansing of the temple

Lane states that “in the Gospel of Mark Jesus' action in the Temple is firmly embedded within the fig tree incident. The a-b-a structure of ch. 11:12-21 (fig tree-cleansing of the temple-fig tree) serves to provide a mutual commentary on these two events. Just as the leaves of the tree concealed the fact that there was no fruit to enjoy, so the magnificence of the Temple and its ceremony conceals the fact that Israel had not brought forth the fruit of righteousness demanded by God. Both incidents have the character of a prophetic sign which warns of judgment to fall upon Israel for honoring God with their lips when their heart was far from him.”

Mann explains it in a slightly different way: “Mark uses the narrative [of the fig tree] here because in his order Jesus is about to perform a challenging acted parable in the temple, and the challenge of the advent of the New Age must be explained.”

14:1-2                     14:10-11     plot to arrest Jesus

     14:3-9                       woman anoints Jesus

“We treat this paragraph as a whole, because vv. 10,11 are directly connected with vv. 1,2, and the intervening story of the anointing has evidently been introduced here by Mark with the twofold purpose of throwing into relief the treachery and avarice of Judas and of showing that the incident was at least one factor in his turning traitor. For here he heard Jesus speak quite plainly of His burial, and perhaps at last realized that his cherished hopes of material power and advancement were doomed.” (Swift)

14:54                     14:66-72     Peter's denials

14:55-65                       Jesus' trial

Just as there are comparisons and contrasts at the start of the Gospel message between Jesus and John the Baptist, so here at the end of the story we see the contrast between the way Jesus faced his trial without opening his mouth to defend himself while Peter faces his trial carried on at the same time by lies and curses. It is a moot point whether Mark purposefully juxtaposed these two accounts for thematic reasons or simply told the story in chronological order since the other Synoptic accounts present the two stories in the same order.