For Proper 11 in Year B, the year of Mark, the Gospel has only two snippets. The first has Jesus taking his disciples to a deserted place only to be followed by crowds of people. Jesus has compassion on them “because they were like sheep without a shepherd.” (Mk. 6: 34) This reference to shepherding echoes the reading from Jeremiah where the prophet rails against the shepherds who destroy and scatter God’s sheep. (Jer. 23: 1) The other snippet comes at the end of chapter 6 where Jesus heals many people who are being brought to him.
Passed over are the Feeding of the Five Thousand and the stormy crossing of the Sea of Galilee where Jesus walks on the water and calms the storm. I can understand why the lectionary compilers made these cuts. There are six narratives of Jesus feeding a multitude in the wilderness in the four Gospels and many stormy crossings of the Sea of Galilee. These repetitions give us a sense of been there done that and there is only so much a preacher can say about them. I’m not going to say all that much about these stories, either. Rather, I’m going to use this week’s scattered Gospel as an opportunity to look a bit at the bigger picture in Mark’s narration.
In his pioneering study of the literary patterns in Mark, the great English theologian Austin Ferrer noted many doublets among other patterns in the Gospel. In Mark 6, we have the first feeding in the wilderness and the second stormy crossing. A second feeding of a crowd in the wilderness takes place at the beginning of chapter 8. Why these doublets? Ferrer notes that the first mass feeding takes place in Jewish territory and the second in Gentile territory. That is, Mark is foreshadowing the union of Jew and Gentile in the Christian missions that take place after Jesus’ death. Given this appearance of peaceful unity, I was startled that Robert Hamerton-Kelly said that these doublets are a multiplication of mimetic doubles that move towards the crucifixion of Jesus. Hamerton-Kelly is applying Girard’s thought to the Gospel where mimetic rivals become mirror images of each other. But when I thought further on the matter, it made sense to me. First, the two feedings happen separately. Jews and Gentiles have not yet been brought together. Second, preceding the first mass feeding is the first stormy crossing of the Sea towards Gentile territory. The second stormy crossing in the same direction occurs before the second mass feeding. The intertwining of stormy crossings with the two feedings suggest that uniting Jew and Gentile does not come easily. The episode with the Syro-Phoenician woman who Jesus curtly tried to dismiss precedes the second feeding, suggesting that Jesus may have had his own struggles in the matter. The disciples, of course, don’t understand the feedings at all.
In Ephesians, Paul writes about the union of Jew and Gentile as a done deal. He writes to the Ephesians that they are “no longer strangers and aliens” but are “members of the household of God.” (Eph, 2: 19) This union sounds easy and peaceful until we note that Jew and Gentile have “been brought near by the blood of Christ.” (Eph. 2: 13) That is, the storm of Jesus’ crucifixion brings the two peoples together. In Mark, along with the other Gospels, we see that the act of crucifying Jesus banded the Jews and Gentiles together for the first time. In Acts, Jews and Gentiles are again brought together through repentance and forgiveness. All this time, Jesus has been gently shepherding two separate flocks into one flock.
What may have looked like a pedantic look at literary structure in Mark actually leads us deeply into the midst of the storms that keep us humans apart from other humans. We live in these tensions as we seek to let the Good Shepherd lead us from far away to near at hand where we will feed each other in one great multitude.