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  "PageContent": "Musings on biblical studies, politics, religion, ethics, human nature, tidbits from scienceI have been intrigued by the idea that the Gospel of Mark narrates Jesus as a personification of the ideal Israel. What prompted the author to write about Jesus this way?The answer to that question is found in the documents of the second century. (Bear with me: I am of the view that the Gospel of Mark was most likely written in the middle of the second century, post the Bar Kochba war, post Marcion — and in response to both.)Justin Martyr, writing around the same time, wrote that the Jewish Bible declared the Messiah was to bear the name of “Israel”. He was referring to a prophecy in Isaiah about the Suffering Servant. A little later Heracleon, a student of Valentinus, made a similar point on the Gospel of John, that Jesus was understood to be a symbol, this time of the church.Justin in Dialogue with Trypho, 123:9I continued: “Again in Isaiah, if you have ears to hear it, God, speaking of Christ in parable, calls Him Jacob and Israel. He speaks thus: ‘Jacob is my servant, I will uphold Him; Israel is mine elect, I will put my Spirit upon Him, and He shall bring forth judgment to the Gentiles. He shall not strive, nor cry, neither shall any one hear His voice in the street: a bruised reed He shall not break, and smoking flax He shall not quench; but He shall bring forth judgment to truth: He shall shine, and shall not be broken till He have set judgment on the earth. And in His name shall the Gentiles trust.’Heracleon (170s CE) is cited by the third century Origen as declaring that Jesus’ resurrection is the foreshadowing of the Church and its resurrection. Origen agrees, but this is a much easier link to make since it is based on the clearly symbolic motifs in the Gospel of John.As for the Gospel of Mark, what interests me is that the idea of the messiah embodying the suffering servant of Israel was part of the discussion around the time of Marcion.Now Marcion’s messiah or christ was not a “type” of Israel but an antithesis of everything to be found in the Jewish bible. If one had in mind to counter Marcion’s gospel, one could not do better than portray a christ who was embedded in a prophecy in Isaiah.Hence the Gospel of Mark’s Jesus, like Israel in symbolic form, experiencesan exodus through the waters40 days in the wilderness, temptedgiving life and healing, including to nearby gentilesthe proclaiming of the divine messageis conquered by enemies — crucified — destroyed (the rock-hewn tomb of Jesus recalls another Isaianic text about the destruction of the temple)Many studies demonstrate this Gospel’s comprehensive intertextuality with Isaiah.One might even think of the author quilting a life of Jesus from themes and images in Isaiah (and other OT books). Why? As a rebuttal to Marcion? As an attempt to find a new meaning in the wake of the wars against the Judeans climaxing in the years of Bar Kochba? I suspect so. Marcion’s efforts have been interpreted as inspired by the same motivation, but he went too far in opposition to the OT for some.It is surely clear that interpreting the Gospel of Mark’s Jesus this way is not a modern concoction. It surely emerged in a time when that notion of Christ was part of the broader discussion.",
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