The Theological Intentions of Mark's Literary Devices: Markan Intercalations, Frames, Allusionary Repetitions, Narrative Surprises, and Three Types of Mirroring by Dean B. Deppe

Abstract

Reviewed by: The Theological Intentions of Mark's Literary Devices: Markan Intercalations, Frames, Allusionary Repetitions, Narrative Surprises, and Three Types of Mirroring by Dean B. Deppe Adam Z. Wright dean b. deppe, The Theological Intentions of Mark's Literary Devices: Markan Intercalations, Frames, Allusionary Repetitions, Narrative Surprises, and Three Types of Mirroring ( Eugene, OR: Wipf & Stock, 2015). Pp. xvi + 567. Paper $64. As the title suggests, this book is an attempt to elucidate various literary devices found in Mark's Gospel. The book is neatly divided into nine chapters that each cover a different device: two-level interpretations of Mark's Gospel, intercalations, Marcan framework, allusionary repetition, narrative surprises, temporal mirroring, geographical mirroring, ritual mirroring, and symbolic use of miracle stories. Each chapter is forty to fifty pages in length and is divided into subsections that are easy to follow. Deppe opens his first chapter with a discussion about the difficulties surrounding the interpretation of Mark's Gospel, especially what he calls the Marcan "irregularities" (p. 9), that will underlie the methodology of the book. D. posits that these irregularities can be explained when one considers how symbolism works in Mark's Gospel and that such symbolism can be explained only when one considers the literary devices outlined above. Such symbolism also allows Mark to communicate on what D. calls two layers: the historical layer and the Jesus-tradition layer––the former affirming the historicity of the Gospel and the latter reflecting the ideological positioning of the Marcan community (p. 16). With regard to the Marcan community, D. argues that Mark's content largely reflects the struggles of the earliest church, and he details four major struggles: the resistance of Jewish communities to belief in a crucified Messiah; enduring suffering as discipleship; the acceptance of gentiles into the church; and differences of interpretation between Jewish and gentile Christians with regard to ceremonial regulations (pp. 26-28). Each of these struggles addresses the ways in which the earliest Christians ought to respond to Jewish Scripture and ceremony in the light of their new beliefs. Mark's symbolism also places his Gospel into a category similar to that of John's Gospel, which aims to explain a more "profound symbolic plane" (p. 19). The parables in both Gospels are allegorical in nature, which allows the crowds (and reader) to ponder the things Jesus says both literally and symbolically, something that extends into themes such as blindness, bread, fig trees, and the temple. This establishes a two-level reading of Mark and John that can be interpreted only when one considers how the narrative devices operate. This book offers an interesting examination of various literary devices present in Mark's Gospel. I appreciate D.'s desire to explain a number of the apparent anomalies in this Gospel that have confused Marcan scholars for a long time. In particular, I enjoyed the ways that D. promotes a two-level reading that can elucidate the struggle of early Jewish Christians to establish their beliefs in light of their long-standing relationship with Judaism. This is clearly portrayed in D.'s discussion of Jewish purity laws and Jesus' attitude and actions in regard to them. In addition, this method makes clear the struggles of establishing and promoting Christian beliefs in a time when the temple institution was under duress, especially after the temple was destroyed in 70 c.e. Despite the book's many positive aspects, there are some potential issues with D.'s method. He claims that his method does not undermine the historical authenticity of the Gospel (p. 17), but one cannot be sure at which point history ends and Marcan redaction begins. This creates a problem for his two-level interpretation. Although D.'s exegesis is [End Page 520] quite convincing in places, the issue of Marcan redaction may create problems for those readers who accept the Gospels as a historical account of Jesus' life and ministry. In addition, I find D.'s explanation of certain aspects of Marcan elements lacking. For example, he outlines the challenges that a suffering Messiah posed to a Jewish community (p. 28). I expected a much larger discussion of the Son of Man sayings that relate to...