A colleague peered at the subtitle of this book, and enquired: ‘What other kind of commentary might there be, that is not oriented towards the text and its reader?’ And he has a point, although nowadays one understands what is meant. One of the strengths of this new commentary is that it takes seriously the challenge to construct the ‘implied reader’, with occasionally quite illuminating results. It is translated from the Swedish by the author, and occasionally, one must admit, it feels like it. The commentary is aimed at students of theology, pastors, and the ordinary person in the pew, which is perhaps just too wide a range, although it can certainly be safely put in the hands of first-year undergraduates studying theology. The strength of this book lies in its recognition that Mark is literature, aimed at the ears of his contemporary congregation, so it is rooted in a particular time and place, and Hartman allows the ensuing strangeness simply to be strange. His translation of the text of Mark is refreshing and interesting, with a sensible system of ‘Notes’ on detailed matters of scholarship, then ‘Analysis’, showing how the pericope is organized, and finally ‘Exposition’: what the text might have meant to the earliest readers. Hartman also includes some very useful references to relevant portions of Greek literature, on which he is decidedly knowledgeable; he is very much at home in the Hellenistic and Jewish worlds. His competence in Greek also enables him to defend his translation of the original when it strays from the conventional. He is, too, unafraid to face head-on the kind of question that might be raised by readers today, such as whether God can be said to intervene ‘miraculously’, and to what extent Jesus might be said to have done so. Not all of his ‘notes’ cover the issues that at least this reader would have liked to see covered, but you cannot do everything (and this is already a very long book). There are some very useful Excursūs, especially perhaps no. 8 on the ‘Son of Man’ and no. 13 on ‘Jesus and Mary’. Hartman makes some very perceptive remarks, notably, I thought, on the similarities between Mark 3:20–5 and 4:1–34, and in his Exposition on the Transfiguration. There are some detailed expositions of stories, with some very interesting angles, such as those on the Feeding of the 5,000 and the Walking on the Water. If I have a general criticism, I should have to say that he gives us too much. I found it hard, for example, to grasp what he was saying in his explanation of the notoriously difficult Mark 4:10–12. The book could have done with some paring-down in the copy-editing stage, in his exposition of the Bartimaeus pericope, or on Mark 11:1 – 12:12, which is in many respects quite brilliant, but in which I found hard to know quite what the author was saying, so much material does he offer. For a similar reason, that of offering too much, he does not quite do justice to the astonishing encounter with the scribe in 12:28–34. His English is idiosyncratic in places, too; I observed a fondness for the use of ‘verisimilar’, which jarred a bit, and for the impersonal pronoun ‘one’. But one must not be churlish; this is a useful book, perhaps best employed for dipping in, rather than for reading all the way through at a single sitting; it may be helpful for sorting out what the reader thinks of a particularly difficult passage. There is an admirable overview of the gospel as a whole (pp. 672–85); and, though it is far from easy reading, I should class it as safe to put in the hands of an inexperienced student.
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