To conclude this series of blogs about the beginning of the good news of Jesus, chosen one, the narrative which we know as the Gospel according to Mark, let us review the structure of the Passion Narrative in the Gospel of Mark.
See https://johntsquires.com/2021/03/19/1-where-has-mark-gone/, https://johntsquires.com/2021/03/20/2-mark-collector-of-stories-author-of-the-passion-narrative/, and https://johntsquires.com/2021/03/22/3-mark-placing-suffering-and-death-at-the-heart-of-the-gospel/
Here, we will note that the Passion Narrative is not only about who Jesus was; it is also about the way of Jesus, how those who follow Jesus are to live their lives in the light of Jesus’ example and pattern. This is conveyed through the narrative structure.
There is a careful symmetry in the structure of the Passion Narrative. Almost every scene is balanced by another scene.
The two scenes of the Prelude balance the two scenes of the Postlude. In each case, Jesus is attended by his faithful followers, both men and women. The scenes in Gethsemane and Golgotha also balance each other. Memories of the “great distress and trouble” of Jesus as he prays in Gethsemane (14:33) are evoked by the “loud voice” (15:34) and “great cry” (15:37) of Jesus as he dies at Golgotha.
The core of this narrative revolves around the distress and agony of Jesus—an emphatically human depiction of Jesus—with the cry, “why have you forsaken me?” (15:34) at the very heart of Mark’s depiction of Jesus.
The balancing of scenes continues in the two trial scenes. At the centre of both narratives stands the central issue of the identity of Jesus.
To the question of the High Priest, “Are you the Christ, the Son of the Blessed?” (14:61), Jesus replies quite directly, “I am, and you will see the Son of Man…coming with the clouds of heaven” (14:62). To Pilate’s enquiry, “Are you the King of the Jews?” (15:2a), Jesus responds, somewhat enigmatically, “You have said so” (15:2b).
Both trials also include direct agitation against Jesus: the Council hears false witnesses concerning the destruction of Temple (14:56) whilst the chief priests agitate the crowd to call for Pilate to release Barabbas rather than Jesus (15:11).
Both trials show the leader of the trial moving outside the regular processes: at 14:63, the High Priest says “why do we still need witnesses?”, contrary to the requirements of Jewish justice (Deut 19:15); whilst at 15:15, Pilate bends in order to “satisfy the crowd”, which is not in accord with Roman justice!
Both trials end with a clear call for death of Jesus: “they all condemned him as deserving death” (14:64) and “crucify him” (15:13,14). Each is followed by acts in which Jesus is tormented (14:65; 15:19) as well as by words in which Jesus is mocked for his impotency: “prophesy” (14:65), and “Hail, King of the Jews” (as Jesus is dressed in mock regalia; 15:18).
In between these two trials scenes, there stands the centrepiece of the whole Passion Narrative: the account of Peter’s denial (14:66–72). This is the only scene that is not balanced against another scene. The story of Peter’s denial is a powerful story which stands alone as the heart of the narrative. It takes us to the very centre of the way of Jesus.
In this scene, Peter exemplifies the disciples’ consistent failure to understand Jesus. Mark has pointed to this failure on many occasions. Even after Jesus’ had twice fed large crowds of people (6:30–44; 8:1–10), the disciples doubt his capacity to provide food (8:17–21). After Jesus first speaks of the fate in store for the Son of Man in Jerusalem (8:1–10), Peter fails to understanding what Jesus means (8:32–33).
After the second such prediction (9:30–31), all the disciples demonstrate their lack of understand (9:32). After the third and most extensive prediction of the sufferings due to the Son of Man (10:32–34), James and John show their selfish ignorance when they seek heavenly power for themselves (10:35–40).
Once in Jerusalem, there is a series of further misunderstandings by the disciples: the false bravado of Peter and “all of them” (14:29,31), the failure of three disciples to watch and pray (14:37), and then the ultimate act of desertion by all the disciples (14:50). Peter’s increasingly vehement denials (14:68,70,71) thus climax the sequence in a devastatingly dramatic manner!
This is the story which sits at the very heart of the account of Jesus’ betrayal, trials, crucifixion and death. The story sets the failure of Peter into stark contrast with the faithfulness of Jesus. The model for believers is to be Jesus, the righteous sufferer, rather than Peter, the evasive denier.
What Peter did, by denying Jesus, was what other followers of Jesus are not to do. Instead, they are to walk the way of Jesus, following him as he endures suffering. This is the potent message of the beginning of the good news of Jesus, the Gospel according to Mark, written for those struggling under Roman occupation and yearning for the release of God’s rule.
The way of Jesus, according to Mark, was the way of suffering obedience and faithful discipleship.
This material was drawn from MARKING THE GOSPEL: an exploration of the Gospel of Mark, by Elizabeth Raine and John Squires (self-published 2014).
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