Tom Thomas –
The term evokes something that one normally eats in a hurry, on the go. Grabbing something maybe at lunch time in between work or as a snack, not a whole meal by itself. But something that generally can keep one going, to get through the day.
It seems unusual to relate sandwiches to Scriptural studies. And yet that is what one comes across if the Gospel of Mark is looked at closely. As part of our weekly Bible studies in our Bible study group, we are focussing on Mark for the past few weeks, after studying Mathew. The differences are quite stark. Mark delivers mainly short sentences at a fast pace, sometimes almost making us breathless. At only 16 Chapters, Mark is the shortest Gospel too. Maybe Mark is what is needed for this hectic digital life of ours nowadays, with no time for almost anything, including reading the Bible.
Mark employs a unique literary construct in his Gospel to deliver key messages. This technique is something that Bible Scholar James Edwards calls a Sandwich. Essentially, there is a story beginning (A1), and another seemingly unconnected story ( B), wrapped up in the first story ending (A2). Just like how a Sandwich is made up of maybe two pieces of bread, and some meat/cheese/vegetables as the filling in between. The whole thing together makes for a tasty bite, a key takeaway or message for us as we seek to follow Him on this path of Christian discipleship.
Let us look at some of the Markan sandwich examples:
Mk Chapter 5
A1 Jairus pleads with Jesus to save his daughter, v 21-24
B Woman with a haemorrhage touches Jesus, v 25-34
A2 Jesus raises Jairus’s daughter, v 35-43
Lesson imparted: Absolute Faith in Him
The healing of the woman with a Haemorrhage and the Raising of the daughter of Jairus show Jesus as extraordinary healer of the sick and raiser from the dead. In the evangelist’s composition two miracles are linked together, the healing of the woman and the raising of the daughter of Jairus by the laying on of hands. As he is on his way to Jairus’ house a woman touches him in the crowd, is healed of the flow of blood. The interruption which this causes to the story serves to prepare us for a new phase: the daughter of the ruler of the synagogue has meanwhile died and Jesus meets with loud lamentation at the house. Thus, the healing of the sick turns into a raising from the dead. A climax of his ministry as giver of life.
The Evangelist has consciously led his narrative up to this point. One need not suppose that the woman with the haemorrhage was healed precisely on this occasion; it is the art of the narrator to heighten the tension and lead up to a new climax. The two miracles, however, are painted in such original and fresh colours that one cannot doubt their good tradition.
Mk Chapter 6
A1 Mission of the Twelve, v 7-13
B Martyrdom of John the Baptist, v 14-29
A2 Return of the Twelve, v 30
Lesson Imparted: The Mission and Cost of Discipleship
The return of the disciples gives the impression that their mission had been successful. This seems to explain the great thronging of people. It is, however, noticeable that they only report in general terms “all that thy had done and taught” The whole item is meant to reflect the future picture of Christian missions. The disciples are “apostles” here, perhaps, in the original sense of “those sent forth” but the later permanent designation “apostle” for Christian missionaries is already evoked. Now we hear that they ‘taught’. They exercise the same activity so often ascribed to Jesus and which remains of significance for the later community. In the ministry of Jesus and of his first disciples there occurs as source and parable what the young church is charged with.
Thus, the request of Jesus to go to a lonely place and rest for a while will also have a significance transcending the situation. Indeed, it fits outwardly well into the framework and is underlined by the reason given which follows. Viewed historically, however, the escape of Jesus to the quiet eastern shore is not quite transparent. According to Matthew Jesus withdraws intentionally because he had heard of Herod’s action. Luke only speaks generally of Jesus withdrawal to the territory of Bethsaida, and he later records a statement according to which Jesus will definitely not allow Herod to influence him in relinquishing his task (13:31-33). Mark mentions still further withdrawal attempts of Jesus (6:45; 7:24; 8:10). So yet another tendency is implied here: Jesus wants to get away from the Galilean people because they cannot produce faith he expects of them. He gradually withdraws into the circle of disciples. The latter becomes the image of the later community, in which, besides missionary work, there is room for inner recollection and reflection. Two things, outward activity and inward retreat, belong to the Christian life (Lk 10:38-42).
Here is one more Markan sandwich:
Mk Chapter 11
A1 Cursing of the fig tree, v 12-14
B Clearing of the temple, v 15-19
A2 Withering of the fig tree, v 20-21
The first reading of the verse Mk 11:12 seems rather harsh as the fig tree is cursed for not bearing fruits out of season, but only having leaves. How could He have expected figs out of season? The fig tree seems to have been cursed for no fault of its own. Can we expect similar treatment from the Lord if He comes looking for fruits in us ahead of time? The Lord cleans the temple in Mk 11:15 and this is also a pointer that our temples, our bodies, need to be cleaned of all that is not from Him.
We are to bear fruits at all times, fruits of the Holy Spirit.
The link between all these becomes clear in Ez 47:12, “Their leaves will not wither, nor their fruit fail, but they will bear fresh fruit every month, because the water for them flows from the sanctuary. Their fruits will be for food and the leaves for healing.”
Here is a symbolic action. Jesus is protesting and demonstrating against profanation of the Jewish sanctuary and that the Jewish leaders thereupon seek to destroy him (v.18), it must concern the judgment on unbelieving, “barren” Judaism. Most likely it is an allusion to a passage in Jeremiah, not far from the passage referred to at the cleansing of the temple by the phrase “den of robbers” (Jer 7:11): “Behold my anger and my wrath will be poured out on this place, upon man and beast, upon the trees of the field and the fruit of the ground; it will burn and not be quenched” (7:20). God’s wrath is already unleashed against obdurate Judaism, in particular against its leaders, the “chief priests and the scribes” (v. 18), who do not understand Jesus’ action in the temple and shut their hearts in unbelief. In this case, Jesus’ symbolic action is primarily an expression of the rejection of the unbelieving Jews, and only remotely a threat of the external judgment. Much worse is the inner withering, the atrophy of true faith, which despite all external piety, despite all splendid liturgy, makes it barren and reprehensible in God’s eyes. (From THE GOSPEL ACCORDING TO MARK” BY: RUDOLF SCHNACKENBERG, PG 218)
Lesson Imparted: Bearing fruit always by being clean inside and outside.
Have a close reading of the Gospel of Mark to see how many more Markan sandwiches you can find. These sandwiches provide us with spiritual snacks with key takeaways to dip into as we move forward in this fast-paced digital world.
This saying attributed to actor Keanu Reeves seems apt: “Life is good when you have a good sandwich.”
Thank you, Mark, for highlighting key messages for our Christian life in such a unique manner through these good spiritual sandwiches.