Aslan 15

Available as an E-book to Patreon Backers right now. 

Will appear as a series of essays here in Due Course. 

Hard copies also forthcoming.

Mark 8: 22 - 33

and he cometh to Bethsaida; ; 

and they bring a blind man unto him, 

and besought him to touch him

and he took the blind man by the hand, 

and led him out of the town; 

and when he had spit on his eyes, 

and put his hands upon him, 

he asked him if he saw ought.

and he looked up, 

and said, "I see men as trees, walking."

after that he put his hands again upon his eyes, 

and made him look up: 

and he was restored, 

and saw every man clearly.

and he sent him away to his house, saying, 

"Neither go into the town, 

nor tell it to any in the town".

Out on the lake, Jesus pronounced his disciples to be deaf and blind. And the first thing that happens when they get back to the land is that he heals blind man.

But for the first time, Jesus powers appear to be fallible. He tries to heal the man and it doesn't work. So he has another go; and on the second attempt the blind man is healed.

Some people conclude that this is a primitive passage. The historical Jesus must have been something more like a shaman or a wizard -- performing rituals which sometimes worked and sometimes didn't. Or, at any rate, that's what the very, very early Christians thought he was like. The later Church cleaned up the stories so that merely touching Jesus clothes produced an instantaneous transfer of miracle-juice. But that only poses a new question. Why did Mark present the raw version of this miracle but clean up the others so they fitted in better with the official, theological idea of Jesus? 

We are trying to read Mark on his own terms. How does the two-stage healing fit into his story?

"Well, in a very real sense, each time Jesus does a healing it is slightly different; and helps us see that God's ways are above our understanding, and that he resists any attempt to systematize him; and that he regards us all as individuals and ministers to us in the way we personally need."

I think we can do better than that. But we will have to get there by an indirect route. 

In the story, the blind man is brought to Jesus by some friends. And in the story the friends of the blind man believe that Jesus's touch will heal him -- in the way that it healed the woman with the bleeding problem, and brought Jairus's daughter back to life. So this isn't a "primitive" story. The people in the story know about the other healings. This particular story is different for some reason. 

We have been told that wherever Jesus goes he is been followed by people who just want to touch his clothes, or be touched by him -- that the roads are now lined with such people. But in this particular case, Jesus takes the blind man away by himself, and performs some kind of medical procedure. He spits in his eyes, and touches him: the man says he can see a little bit, but very imperfectly. Jesus  touches his eyes. This time the man can see perfectly. It's very similar to the story about the deaf man in the previous chapter. Jesus took him away from the crowd; performed a procedure involving saliva; spoke special Aramaic words; and he could hear again. 

The idea of deafness and blindness permeate the first half of Mark's Gospel. On four different occasions Jesus has concluded his teaching with the phrase "If any man hath ears, let him hear". He deliberately frames the parables so that "seeing, they may not see, and not perceive; and hearing they may not hear and not understand". And a moment ago, when the disciples couldn't understand the numerological meaning of the loaves, he told them they were deaf and blind. 

And then, this happens: 

And Jesus went out, and his disciples 

into the towns of Caesarea Philippi

and by the way he asked his disciples 

saying unto them, 

"whom do men say that I am?"

And they answered

"John the Baptist

but some say, Elias 

and others, one of the prophets."

and he saith unto them, 

"but whom say ye that I am?" 

and Peter answereth and saith unto him, 

"thou art the Christ."

and he charged them that they should tell no man of him.

There was an old pulp hero called The Shadow. He probably inspired Batman. In the first novellas he is very mysterious indeed, popping out of the darkness to save his agents from the forces of Crime and disappearing into the night. After about a hundred episodes, there was a special story called The Shadow Unmasks in which we finally learn his secrets. (He is an aviator named Kent Allard who crashed in Tibet and learned the secrets of mesmerism from the mystics there. If you thought he was Lamont Cranston, that's because you have only heard the radio version. I digress.) For several decades more, this was the established backstory: most readers didn't know of a time when the Shadow's identity was mysterious. Something very similar happened to Doctor Who.

Clearly, it would frivolous to the point of sacrilege to suggest that this following passage could be subtitled "Jesus Unmasks." 

Caesarea Philippi is about 40 miles north of Nazareth. It's the furthest Jesus has taken the disciples. The conversation happens "by the way" -- while they are still on the road. But it also seems to have happened "by the way" in a colloquial sense. This isn't a major teaching session. They are talking on the road, and suddenly everything comes to a head. 

Big questions often come up that way. Thank you for dinner. I enjoyed the movie. Oh, and while I think of it, would you like to marry me? 

The disciples' answer is the same as Herod's. The people are saying that Jesus is a prophet. This is no trivial claim. A prophet is someone who God talks to. Prophets wrote the Bible. Moses and Elijah were prophets. Prophets get to tell kings when they mess up. It's just about the biggest thing a human being can be. And the people don't just think Jesus is any old prophet. They think he is a super-prophet. Maybe a recently beheaded prophet come back to life. Maybe an ancient prophet come back to earth. 

All right, says Jesus. That's what the people are saying. But what do you think? 

Peter comes right out and says it. "You are christos". 

We can easily miss the force of this. We are prone to think of "Christ" as a surname. Mark introduced his book as "The Gospel of Jesus Christ"; people who follow Jesus are called Christians. But apart from that opening rubric, the word "Christ" has not been used before in Mark's Gospel. Demons have called Jesus "the son of the Most High" and Jesus has referred to himself as "son of Man". But Peter is the first one to call him Christ. 

Christos comes from chrio, to anoint. It is a direct translation of the Hebrew mashiach: the one who has been anointed. There is no mundane or secular sense in which Peter could be using the word. The only people who get anointed are kings. The mashiach is the king who is going to arise at some point in the future and make Israel Top Nation. We usually render it messiah, but that makes everyone think of Life of Handel. Or possibly Life of Brian.

Mark's Gospel is very old. The idea of it being dictated directly by the historical Peter is a bit romantic, but 60 - 80 CE seems to be the consensus date. 30 - 50 years since Jesus lived and died. The early date puts it as close to Jesus as we are to Bill Clinton's first term"; the late date puts it as close to Jesus as we are to Watergate. It may not be reportage; but it's too ancient to be folklore or legend. There has not been much time for Christian Theology to develop. 

I can't prove this. But it is the conviction I reach as I study the book. That I am reading something old; something primitive; something frighteningly close to the events; so close that awkward bits have not yet been smoothed out. Mark is speaking to a world which remembers Jesus;  a world where "who is Jesus?" remains an unsettled question.

Who do people say that I am? What is the consensus position? If you went out into the street and asked one of Mark's contemporaries what they thought of Jesus, what would they have said? I think that they would have still been saying that Jesus was John the Baptist, or Elijah, or one of the Prophets. Mark writes to correct what he sees as a popular misconception. His Gospel is not stating an orthodoxy, but throwing down a gauntlet. This is the good spiel that Jesus is the Messiah and the Son of God.

and he began to teach them, 

that the Son of man must suffer many things, 

and be rejected of the elders, 

and of the chief priests, 

and scribes, 

and be killed, 

and after three days rise again.

and he spake that saying openly. 

and Peter took him, and began to rebuke him

but when he had turned about 

and looked on his disciples, 

he rebuked Peter, saying, 

"get thee behind me, Satan: 

for thou savourest not the things that be of God, 

but the things that be of men."

We have talked about the word anistémi before. It means to "get up" or "stand up" or simply "get out of bed". When Jesus was first staying in Peter's house and we were told that he "woke up" very early to avoid the crowds, this was the word Mark used. It is perhaps understandable that the disciples didn't get this. "Waking up from among the dead" was not a familiar religious idea for them. 

We have also talked about the phrase "Son of Man". Jesus has used it twice before. It might mean "The Man"; it might be an idiomatic way of referring to himself ("this guy"); but it seems mostly to be a royal designation: the title Jesus uses when claiming exceptional authority. The Son of Man can forgive sins. The Son of Man gets to decide what you can and can't do on the sabbath. But now The Son of Man is going to be rejected and killed. 

I suppose that the announcement that Jesus was the Messiah caused some excitement among the disciples. Was there a moment when visions of Jesus on Big Herod's throne, ruling Israel with piety and a simple word-worker's wisdom danced through their heads? (With them, doubtless, as councilors and officers.) If so, the mood doesn't last more than a few seconds. The religious authorities will never accept Jesus as king. They are going to kill him. 

This is not quite news. The Pharisees have been against him from the beginning, and they have been planning to kill him since chapter 3. The announcement that he is King may make us think for a second that Jesus is going to win. But the message comes through loud and clear -- not couched in parables and analogies. He is not going to win. He is going to lose. 

There is some irony in the fact that, immediately after declaring him to be king, Peter starts to tell Jesus what's what -- to rebuke him. It's the same word that was used to describe the calming of the storm. Peter tells Jesus off. We don't hear what he said, but I suppose we can imagine it. He won't accept the idea that the person he has just declared to be Messiah is going to be killed.

So now it is Jesus's turn to tell Peter off. The English word "savour" is a bit of an odd choice here: it means "taste". The Greek word is phreneo: to think, or to have in mind. "You aren't thinking of God's things; you are only thinking of human things." 

If Jesus talks about bread, the disciples think he just means bread. If Jesus talks about kings, Peter assumes he just means kings. He takes everything as literally as possible. He can't see that there could be a different way of looking at things. Of seeing things.  

"Who does everyone else think I am."

"They think you are a prophet. A dead prophet come back to life; a legendary prophet come back to earth, or, well -- just a prophet. 

"Who do you think I am?"

"I think you are King."

"The religious bosses won't accept that. They will turn against This Guy, and kill him. But three days later This Guy he will stand up."

"No, no, no, your majesty. You read that bit wrong. That's not what happens to kings. Kings rule. They establish their thrones in Jerusalem and all the foreigners come and pay homage and..."

"Go away, Satan! That's what kings look like to humans. Not what kings look like to God..."

[continues]

I'm Andrew. I like God, Doctor Who, Star Wars, Wagner, folk-music and Spider-Man, not necessarily in that order. I have no political opinions of any kind.

If you are enjoying my essays, please buy me a "coffee" (by dropping £3 in the tip jar)

Or consider supporting me on Patreon (by pledging $1 for each essay)

Mark 8 1-21

in those days 

the multitude being very great, 

and having nothing to eat, 

Jesus called his disciples unto him, 

and saith unto them,

"I have compassion on the multitude 

because they have now been with me three days 

and have nothing to eat

and if I send them away fasting to their own houses

they will faint by the way

for divers of them came from far."

and his disciples answered him,

"from whence can a man satisfy these men with bread here in the wilderness?"

and he asked them, "how many loaves have ye?" 

and they said, "seven".

and he commanded the people to sit down on the ground

and he took the seven loaves 

and gave thanks, 

and brake, 

and gave to his disciples to set before them; 

and they did set them before the people.

and they had a few small fishes 

and he blessed

and commanded to set them also before them.

so they did eat

and were filled

and they took up of the broken meat that was left seven baskets.

and they that had eaten were about four thousand

and he sent them away.

Stop me if you have heard this one before.

There is a big crowd. Jesus is in a "desolate place". The disciples have only a small amount of bread. Jesus blesses the bread; the disciples distribute it; all the people have enough to eat and there is plenty left over.

A few pages ago, we had the Feeding of the Five Thousand. Now, Jesus performs the same miracle again: the Feeding of the Four Thousand. This is not an editorial mistake; Mark has not accidentally included two versions of the same story. It is important part of the narrative that the same miracle happened twice. In a few verses, Jesus will refer to the two miraculous feedings as two different events. Five thousand and four thousand: the numbers are important in some way. 

The last time Jesus asked his disciples how many loaves of bread they had, they shamefacedly admitted "five". This time they rather proudly say "seven". That was another of Alec McGowen's laugh-lines.

and straightway he entered into a ship with his disciples, 

and came into the parts of Dalmanutha.

and the Pharisees came forth, 

and began to question with him, 

seeking of him a sign from heaven, 

tempting him

and he sighed deeply in his spirit, 

and saith, 

"why doth this generation seek after a sign? 

verily I say unto you, 

there shall no sign be given unto this generation"

and he left them, 

and entering into the ship again departed to the other side

No-one knows where Dalmanutha is. In Matthews's version, the incident takes place at Magadan, but no-one knows where that is either. After this encounter, Jesus goes to "the other side" of the lake and ends up in Bethsaida, but since no-one knows where Bethsaida is either, that isn't much help.

The location doesn't matter very much. They are back in Galilee, somewhere near the lake. Jesus feeds another crowd; gets into a boat; travels some distance; and gets out. Some Pharisees ask him a question; he won't answer it. Instead he gets back in the boat and goes away again. Mark is building up a picture of what the Galilean ministry was like. Jesus criss-crosses the lake, doing miracles and arguing with Pharisees.

What do the Pharisees mean by a sign? They know that Jesus can do miracles -- they just object to him doing them Saturday mornings. They know he can cast out demons -- they just aren't sure of who gave him the authority to do so. The want some sort of additional sign; a sign from heaven; a sign which would prove something. 

But what do they need proof of? Up to now, Jesus has avoided making direct claims. He has kept his identity largely a secret. They can hardly be saying "Prove to us that you are the Messiah!" because Jesus hasn't yet claimed to be so. They can't be saying "Prove you are the Son of God!" because only the demons know that he is.

But Jesus has insinuated that he is somehow above the law -- and certainly above the Pharisee's own teachings. He has said in their hearing that he can change the rules about the Sabbath if he wants to; that people don't have to fast as long as he is around; and that he himself has the authority to forgive sins. So perhaps that is all they are after. Prove to us that you have the authority to do all this stuff. Tell us definitively who you are claiming to be.

Why does Jesus refuse? Is he stating a general principle: "I offer no proofs to anyone", or a more specific one "I offer no proofs to Pharisees."

Jesus has consistently tried to keep his miracles quiet, but lots of them -- the healing of the woman with the issue of blood; the healing of the man with a withered hand -- have been done in public. People know that he can do this stuff. 

Jesus says that he is not in the business of giving out signs. Not right now. Not to the present generation. It must follow that the miracles of Jesus are not to be taken as signs. One is tempted to write "they are not significant". If you want to know who Jesus is, you have to look elsewhere. Evangelists who tell us to trust Jesus because he healed cripples and lepers are have evidently not read this passage.

now the disciples had forgotten to take bread, 

neither had they in the ship with them more than one loaf.

and he charged them saying 

"take heed, beware of the leaven of the Pharisees, 

and of the leaven of Herod"
and they reasoned among themselves, saying, 

"It is because we have no bread."

and when Jesus knew it, he saith unto them, 

"Why reason ye, because ye have no bread? 

perceive ye not yet, 

neither understand? 

have ye your heart yet hardened?

having eyes, see ye not? 

and having ears, hear ye not? 

and do ye not remember?

when I brake the five loaves among five thousand, 

how many baskets full of fragments took ye up? 

they say unto him, "twelve."

"and when the seven among four thousand, 

how many baskets full of fragments took ye up?" 

and they said, "seven."

and he said unto them, 

"How is it that ye do not understand?"

"It is because we have no bread" say the disciples, who have messed up on this front twice before. And again the audience laughs.

I think the laugh may give us a way in to this very obscure story. The disciples have witnessed two amazing miracles of feeding -- two reruns of one of the Prophet Elijah's best stunts. And the main thing they have taken away -- the thing they are still fretting about -- is "Silly us! How incredibly embarrassing! We keep misjudging the catering arrangements!" It's like they've spotted the least important thing and made that the whole point of the story. And that's quite funny. How could anyone be that silly?

The Pharisees and (although we have not heard very much from them ) the Herodians are different Jewish sects; both expecting a new Jewish King but disagreeing about who is is going to be. The Pharisees are hoping for a bona fide descendant of David; the Herodians, more realistically, want to see the dynasty of Big Herod restored.

Leaven is yeast. At the feast of Passover the faithful eat matzos, bread made with no yeast. The Torah has a lot of instructions about not allowing yeast to get into places where it isn't meant to be. For a whole week around Passover you aren't allowed to have any of the stuff in your house; and bread made with yeast can't be sacrificed to God under any circumstances ("Go and sin!" says the prophet Amos "And then sin some more! And while you are at it, sacrifice some yeasty bread to God, why don't you?") So Jesus is alluding to the practice of searching and cleaning houses of every trace of yeast before Passover. A small bit of yeast gets into everything. If you let even a speck of yeast get into a cooking pot then the whole stew is unclean. So the message is not very obscure. "Search very carefully for anything related to the Pharisees and the Herodians. Even a tiny amount will make you impure."

The disciples don't understand what Jesus is on about, and say so. Jesus reminds them of the two miracles of the loaves. He particularly draws their attention to the numbers of a loaves involved, and the numbers of fragments which came back. They don't understand. And neither, I have to admit, do I. 

Aha. Laughed at the disciples for missing the point? Not so clever now, are you?

Five loaves shared between five thousand people left twelve baskets of left-overs. Seven loaves shared between four thousand left seven baskets. That's a ratio of 1 basket to 417 people in the first case, and 1 basket to 571 in the second. In the first case, each individual got one one thousandth of a loaf of bread, or approximately 0.8 grams each; in the second each person got about one six hundredth of a loaf, or maybe 1.4 grams.

This doesn't help. 

But maybe there is some general point: the less you have to start with, the more is left over? God prefers to work with limited resources? Bread goes further if you add fish to it?

Perhaps we should be reading the numbers magically. Allegorically. Five loaves represent the five books of Torah; seven loaves represent the seven days of creation. So the first miracle is about the feeding of Jews, and the second is about the feeding of the whole universe. Twelve baskets represent the twelve tribes of Israel; seven baskets represent the Amorites, the Hittites, the Jebusites, the Hivites, the Perizzites and the Girgashites who Jacob's descendants kicked out of the Promised Land. (Paul talks about the Israelites defeating "the seven nations", as if that is a number we ought to know about.) It is certainly true that in the troubling story of the Cyro-Phoenician woman, Jesus healing power is likened to bread. But the point of that story is that the pagans are going to get to pick up abundant, plentiful scraps -- not that they are going to go somewhere else and have a feast of their own.

And what does any of this have to do with yeast?

It is obviously true that Jesus is speaking spiritually and the disciples are obstinately understanding him materially. You would have to be very clueless indeed to read this passage and think that Jesus is telling us that if a Herodian gives us a matzo it might be ritually unclean. Preachers sometimes talk as if this misunderstanding is the whole message of the passage. "Jesus once spoke to his disciples about spiritual, metaphorical bread; but they misunderstood him and thought that he meant literal bread. And in a very real sense, isn't that often true of each and every one of us...."

But this doesn't explicate the passage one little bit. In what way does "Remember how much there was left over when I multiplied actual physical bread to feed an actual physical crowd?" lead to "In this case, when I say 'yeast' I am not talking about literal yeast"?

"When Jesus fed two huge crowds with hardly any bread, there was plenty left over. Once you have understood this, you will understand what it means to avoid Pharisee yeast." It makes no sense at all.

When faced with very difficult passages like this in Mark, I am tempted to "cheat" and see what Matthew made of them. But that doesn't help very much in this case. Matthew tells Mark's story pretty much in Mark's words, but he adds that the disciples eventually worked out that by "yeast" Jesus meant "teaching". And that's a good enough reading of Jesus remark about the yeast: avoid the teaching of the Pharisees as scrupulously as you would avoid yeast at Passover. But it doesn't bring us any closer to seeing the significance of the numbers of people involved in the miracles of the loaves. "Once the disciples thought about how much food went into doggy bags after the miraculous feedings, they understood that they should scrupulously avoid the teachings of the Pharisees." The allegorical readings are open to the same interpretations. "The two healing miracles contain a cryptic numerology which shows that God will eventually feed both Israel and the Nations: this tells you in what way the Pharisees' teaching is like yeast."

So: according to our normal procedure, let us simply observe that the literary or artistic effect of this passage is to be leave everyone baffled. The important thing to take away is not that Pharisaical teaching is yeast-like. The important thing to take sway is that Jesus keeps saying things that the disciples don't understand. And neither do we. And that makes Jesus angry:

"Do you not yet perceive nor understand? Do you have your heart hardened? Having eyes, do you not see? And having ears, do you not hear?"

Do you nor see? Do you not hear? The disciples are blind and deaf. Deaf and blind. And so are we.

And that sets up everything else which happens in this pivotal chapter.

I'm Andrew. I like God, Doctor Who, Star Wars, Wagner, folk-music and Spider-Man, not necessarily in that order. I have no political opinions of any kind.

If you are enjoying my essays, please buy me a "coffee" (by dropping £3 in the tip jar)

Or consider supporting me on Patreon (by pledging $1 for each essay)