Meaning Through Structure

The Markan Sandwich

Photograph of a peanut butter and jelly sandwich

Synopsis

One last structure that Mark uses is the “Markan sandwich.” It is called this way because its form is similar to a sandwich. Just as the sandwich pictured above consists of peanut butter and jelly placed between two slices of bread, so too, in a Markan sandwich, a story (called story B) is “sandwiched” inside another story (called story A). By structuring the stories in this way, Mark is alerting us that these two stories are related and should be read and interpreted together. For example, the story of Jesus cursing the fig tree helps us understand why he cleansed the temple.

In this learning unit, we will identify 9 Markan sandwiches found in the gospel.

Learning Objectives

You will have successfully completed this learning unit when you can:

Explain what a Markan sandwich is.

List and describe the 9 Markan sandwiches mentioned in this learning unit.

Interpret Jesus’ cursing of the fig tree in the light of his cleansing of the temple (and vice versa).

Markan Sandwiches

Attentive readers of the gospel will notice that Mark has the habit of interrupting a story with another apparently unrelated story. This A–B–A’ structure is called an “intercalation” or more popularly a “Markan sandwich” because it is similar in form to a sandwich. Just as the peanut butter and jelly sandwich pictured above consists of peanut butter and jelly placed between two slices of bread, so too, in a Markan sandwich, story B is “sandwiched” inside story A.

Scholars disagree on the exact number of sandwiches in the gospel because some of them are not easy to identify, but the following is a list of 9 possible sandwiches found in the gospel.

Jesus is home with family and friends (3:19b–21)
The scribes accuse Jesus of being possessed by Beelzebul (3:22–30)
Jesus is home with family and friends (3:31–35)

The parable of the sower (4:1–9)
Jesus explains why he teaches in parables (4:10–12)
The parable of the sower explained (4:13–30)

Jesus restores Jairus’ daughter to life (5:21–24)
Jesus heals the woman with the hemorrhage (5:25–34)
Jesus restores Jairus’ daughter to life (5:35–43)

Jesus sends the apostles on a mission (6:7–13)
Herod kills John the Baptist (6:14–29)
The apostles return from their mission (6:30–31)

Jesus curses a fig tree (11:12–14)
Jesus cleanses the temple (11:15–19)
The fig tree is withered (11:20–24)

The chief priests and scribes plot to kill Jesus (14:1–2)
A woman anoints Jesus (14:3–9)
Judas agrees to betray Jesus to the chief priests (14:10–11)

Jesus foretells that Judas will betray him (14:17–21)
The Institution of the Eucharist (14:22–25)
Jesus foretells that Peter will deny him (14:26–31)

Peter follows Jesus into the high priest’s courtyard (14:53–54)
The chief priests and the council condemn Jesus to death (14:55–65)
Peter denies Jesus (14:66–72)

Mary Magdalene, Mary the mother of James, and Salome stand under Jesus’ cross (15:40–41)
Jesus is buried (15:42–47)
Mary Magdalene, Mary the mother of James, and Salome go to Jesus’ tomb (16:1–8)

This structure is not a mere coincidence. Mark used this literary device to communicate an important theological message. By structuring the stories in this way, he is notifying his readers that they should be read and interpreted together. For example, we should read the story of Jesus’ cleansing of the temple in the light of his cursing the fig tree.

The Meaning of the Cleansing of the Temple

Jesus went up to the fig tree looking for figs but instead only found leaves, so he cursed it. In the Old Testament, the fig tree is a symbol for the people of Israel. God expected them to produce fruits of good works, but, unfortunately, this was not the case.

Like grapes in the wilderness,

I found Israel.

Like the first fruit on the fig tree,

in its first season,

I saw your fathers.

But they came to Baal-peor,

and consecrated themselves to Baal,

and became detestable like the thing they loved. (Hos 9:10)

When I would gather them, says the Lord,

there are no grapes on the vine,

nor figs on the fig tree;

even the leaves are withered,

and what I gave them has passed away from them. (Jer 8:13)

Just as Jesus judged the fig tree, so too does he judge the temple. Remember Malachi’s prophecy about the day of the Lord.

Behold, I send my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple; the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts. But who can endure the day of his coming, and who can stand when he appears?

For he is like a refiner’s fire and like fullers’ soap; he will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, till they present right offerings to the Lord. Then the offering of Judah and Jerusalem will be pleasing to the Lord as in the days of old and as in former years.

Then I will draw near to you for judgment; I will be a swift witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hireling in his wages, the widow and the orphan, against those who thrust aside the sojourner, and do not fear me, says the Lord of hosts. (Mal 3:1–5)

Jesus entered Jerusalem and the temple as judge, looking for the fruit God expected to find there: true devotion and good works. But, as with the fig tree, he only found a thick foliage of sterile rituals covering its lack of fruit. Jesus’ cleansing of the temple was its judgment and condemnation. Forty years later, the temple would be destroyed by the Romans in retaliation for the Jewish rebellion. This was the historical background, but the theological cause of its destruction was that it was no longer needed. Jesus had replaced it with a new temple, of which he was the cornerstone.

The very stone which the builders rejected
has become the head of the corner;
this was the Lord’s doing,
and it is marvelous in our eyes. (Mk 12:10–11)

As far as we can tell, Mark invented this sandwiching technique, as we can’t find other examples of it in earlier literature. It is true that there are cases of one story interrupting another story, for example in Book 19 of Homer’s Odyssey. This also happens in the Old Testament. But when we analyze these occurrences, we see that they were done to heighten the dramatic tension, but not so that one story be interpreted in the light of the other, as Mark does. That is why we call this structure the “Markan” Sandwich.

Mark may not have won any prizes for his Greek, but his overall use of structure throughout the gospel reveals his literary and theological genius.

Assignments

What is a Markan sandwich and what purpose does it serve?

List and describe the nine Markan sandwiches mentioned in this learning unit.

Interpret Jesus’ cursing of the fig tree in the light of his cleansing of the temple (and vice versa).

Map out the Markan sandwiches. You can use the attached files for this in Excel or PDF formats (click icon to download).

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