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Binding the Strong Man
Since its publication in 1988, Binding the Strong Man has been widely recognized as a landmark in contemporary biblical criticism. Applying a multidisciplinary approach called "socio-literary method," Myers integrates literary criticism, socio-historical exegesis, and political hermeneutics in his investigation of Mark as a "manifesto of radical discipleship."
500 pages, Paperback
First published December 1, 1988
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Displaying 1 - 26 of 26 reviews
March 17, 2020
This book came highly recommended to me, and I was very excited to read it. I think it’s basic premise is good, and there’s a lot of truth in it that will challenge westerners in an important way. However, I felt that the book was less a commentary on Mark and more Ched Myers personal political manifesto read into the Gospel. It was full of very one sided political rhetoric and grandstanding. Also I found that the author’s personal political viewpoint infiltrated the narrative way too much causing him to put a whole lot of his assumptions off onto Mark. Many things were presented as obviously what Mark was doing that, while possibly true and definitely worth considering, were not necessarily fact. I found Myer’s habit of boldly proclaiming what an unknown author who lived two millennia ago was doing in a passage somewhat hard to swallow. Ultimately, as is often the case with this sort of interpretative reading, I think I learned more about Myers than I did about Mark.
February 21, 2017
Incredible. Currently reading 'Who Will Roll Away the Stone?', and will write a research paper on both (for my M.A.) and I'll share it here.
May 24, 2017
Ched Myers’ masterful overview of the social situation of the Gospel of Mark rings as true thirty years later as the day it was published. Myers carefully, sweepingly, and stirringly reads Mark as a call for the fledgling community to resist both withdrawal and violence as tools for resisting the domination of Empire, and to follow Jesus’ way of active nonviolence instead. Jesuit activist Daniel Berrigan summarizes well in the foreword: “Myers of course brings his own bias to the text; he is quite forthright about it. The ‘bias’ amounts in his case to an attentive analysis of the politics of Jesus; to that Way of defiance, loving, albeit courageous, toward the worldly powers that in His time and ours ravage the world and legalize high crime.” In a twenty-first century where Empire increasingly celebrates the rich and the powerful by entrenching themselves behind the military industrial complex, Myers reminds us that Jesus calls his disciples to a radically new way of seeing reality.
Myers displays several key strengths as a writer and a scholar. Firstly, the organization of his argument is carefully laid-out and easy to follow, a model for students of every level. Second, his study spans the entire gospel, closely reading every sentence and every word to mine it for its significance in understanding Mark’s socio-economic location. Secondly, he has a keen grasp of the variety of interpretive options available to readers of Mark, and carefully recounts them while also vigorously pointing out their deficiencies. For example, he accurately critiques the methodological limitations of the search for the “historical Jesus” while also firmly rejecting interpretations that focus only on Jesus’ death and resurrection while ignoring the call to a Christian ethic in life. Finally, Myers has a particularly stirring way with words, especially when calling people to discipleship: “If we identify with any of the characters in Mark’s story, it can legitimately be only that of the rich man (10:17-22) and the scribe (12:32-34). Like the former, we North Americans are preoccupied with the religious prospects of ‘eternal life’—and are summoned instead to discipleship. Jesus’ call comes to us too as a specific challenge to turn from our privilege and restore justice to the poor. And we should take careful note that this is precisely what the rich man found too hard to do….We North Americans must begin where Mark begins: with the call to repentance (metanoia, 1:4,15). Everything else in the discipleship narrative is predicated upon our response to that call, which, of course, presupposes a consciousness of sin. This must be understood not in our modern sense, as strictly personal angst or guilt, but in the Hebrew sense, as the admission of our solidarity with historical injustice.” (450)
Myers’ method of locating Mark in its socio-economic and theological context exhibits a paradigmatic example of what good biblical study should be. It looks at the text, examines its world, and draws connection with other scholarship and with our own modern experience. This book is recommended for individual scholars, for lay believers, for church study groups, and for doctoral-level seminars – in short, for everyone. In an era where Empire continues to dominate our politics, our economics, and our society, following Jesus demands commitment to nothing less.
Myers displays several key strengths as a writer and a scholar. Firstly, the organization of his argument is carefully laid-out and easy to follow, a model for students of every level. Second, his study spans the entire gospel, closely reading every sentence and every word to mine it for its significance in understanding Mark’s socio-economic location. Secondly, he has a keen grasp of the variety of interpretive options available to readers of Mark, and carefully recounts them while also vigorously pointing out their deficiencies. For example, he accurately critiques the methodological limitations of the search for the “historical Jesus” while also firmly rejecting interpretations that focus only on Jesus’ death and resurrection while ignoring the call to a Christian ethic in life. Finally, Myers has a particularly stirring way with words, especially when calling people to discipleship: “If we identify with any of the characters in Mark’s story, it can legitimately be only that of the rich man (10:17-22) and the scribe (12:32-34). Like the former, we North Americans are preoccupied with the religious prospects of ‘eternal life’—and are summoned instead to discipleship. Jesus’ call comes to us too as a specific challenge to turn from our privilege and restore justice to the poor. And we should take careful note that this is precisely what the rich man found too hard to do….We North Americans must begin where Mark begins: with the call to repentance (metanoia, 1:4,15). Everything else in the discipleship narrative is predicated upon our response to that call, which, of course, presupposes a consciousness of sin. This must be understood not in our modern sense, as strictly personal angst or guilt, but in the Hebrew sense, as the admission of our solidarity with historical injustice.” (450)
Myers’ method of locating Mark in its socio-economic and theological context exhibits a paradigmatic example of what good biblical study should be. It looks at the text, examines its world, and draws connection with other scholarship and with our own modern experience. This book is recommended for individual scholars, for lay believers, for church study groups, and for doctoral-level seminars – in short, for everyone. In an era where Empire continues to dominate our politics, our economics, and our society, following Jesus demands commitment to nothing less.
June 8, 2024
To propose a political reading of scripture is immediately to pick an argument with a whole spectrum of exegetical schools...A well-established rival is the tradition of theological hermeneutics, both scholastic and pietist. This tradition has exposited the Gospels in a way analogous to mining for precious metals: the "gold" of timeless and universal theological principle or churchly dogma is carefully extracted from the "ore" of historical or social particularities, which are sluiced away. Wrested away from history and practice, the kerygma thus becomes the domain of abstract thought or "spiritual" reflection--that is, the domain of the theologians! This "theological ideology which is ever-already at work in bourgeois exegesis" reads the text from the "idealistic site of interiority" rather than the "bodily site of exteriority" (Belo, 1981:259). Such a suppression of the fully human, concretely socio-historical character of the Gospel is nothing less than a perpetuation of the docetic heresy.
Ched Myers has a definite chip on his shoulder throughout his exegetical opus Binding the Strong Man: A Political Reading of Mark's Story of Jesus. Simply, he argues most Christians, especially American ones, are rooted in the structures of "empire" and hence unable or unwilling to embrace the political discipleship program Mark's gospel narrative advocates. Armed with Marxist critical theory and inspired by liberation theologists, Myers conducts a careful, close analysis of the narrative structure of the gospel, viewing everything within a political, sociological perspective. Sounds downright dull, right?
Actually, despite Myers' sententious prosody--I mean, the man has to say "itinerate" rather than travel or walk--, Myers' commentary unveils and reveals a lot of the internal structure and symbolics (another favorite Myers word) at work within Mark's narrative. At many points during his commentary I was surprised to find alternative readings for passages whose relevance and meaning I once thought was clear, incontrovertible: The elderly widow placing a penny in the church fund, Nicodemus requesting the body of Jesus be entombed prior to the sabbath. The standard take, given how Mark organizes his material, may not be what we believe. The elderly widow demonstrates how the temple is bleeding people dry and is not a case of selfless, pious generosity. Nicodemus wants the body of Jesus off the cross quickly to avoid uprisings; he does not provide the body of Jesus with a decent funeral--that's why the ladies show up with the necessary materials the next day.
This book is difficult to read and digest, but, trust me, perseverance pays off. While I don't always agree with Myers, his method yields unique insights into Mark's gospel which warrant reflection. Myers is cognizant of alternative critical systems and is vigilant in maintaining that his critical methodology is superior. When he's talking critical theory, we can tune him out. But when he's talking about Mark, we should listen. He sticks close to the text, close to careful readings which demonstrate that Myers is definitely onto something here. I may not always agree, but I cannot deny his methodology unveils new, viable ways of understanding a story we all thought we already understood.
To read and reread Mark takes us ever deeper into the ongoing struggle to promote the practice repentance and resistance in the locus imperium. Philip Berrigan has likened this struggle to the biblical parable of Jonah. Like the beleaguered prophet, we have been, most of us, in full flight from out vocation to "cry against the great city" (Jon 1:1). It is only when we have abandoned--or are thrown overboard from--the metropolitan "ship-of-state," so to speak, that we are able to awaken to imperial reality in the "belly of the beast." Only there do Christians realize that "those who pay allegiance to vain idols forsake their true loyalty" (Jon 2:8). Our task, in the well-known words of the nineteenth-century Cuban anti-imperialist writer Jose Marti, is to live "inside the monster and know its entrails."
January 17, 2021
Ched Myers' "Binding the Strong Man" is exactly what the subtitle of the book claims it to be: "A Political Reading of Mark's Story of Jesus." From the very beginning, Myers does not try to claim objectivity or try to hide the biases which he brings to the Gospel of Mark, and for this I am thankful. Far too often do interpreters of the Scriptures claim objectivity and seek to hide or conceal their own biases and lenses; rather than respectfully welcoming readers into their own journeys into the sacred text, they claim to have the angle on "truth" and do not allow for other voices to speak a helpful or constructive word. Myers is clear that his is a "socio-literary" hermeneutical approach to the Gospel of Mark and that the story is specifically filtered through a political lens. I appreciated this about Myers' work.
"Binding the Strong Man" is an impressive work and a helpful study on the political implications of the Jesus tradition as picked up and told by Mark. Because of the "political" lens through which Myers reads the Gospel of Mark, many fascinating emphases and implications are drawn out to the forefront of the text that would not be brought forth in other commentaries. I especially found the second chapter about the historical and political situation of Jesus (30s AD) and of Mark (Myers posits that Mark was written in 69 AD, immediately before the destruction of the temple) extremely helpful. To recognize that Jesus was among a number of other "prophets," "reformists," "revolutionaries," and "messiahs" is helpful; it brings clarity to the distinct way of Jesus as presented in the Gospel of Mark. The way of Jesus is not "reformist" as much as it is "revolutionary" and "apocalyptic." The Son of Man has come and a new age has begun. In the words of Jesus, "the Kingdom of God is at hand; repent, and believe in the good news." (Mark 1:15).
Yet, because of the specific lens through which Myers has chosen to read the Gospel of Mark, there are a number of crucial points that are unfortunately stuffed away, minimized, or left out entirely. At other times, it seems as though Myer's political lens forces him to draw unique--and somewhat unbelievable--conclusions. For Myers much of the significance of the life, ministry, death, and resurrection of Jesus can be found in the new community he forged and the new way of radical discipleship based on nonviolence that he delivered via teaching and practice. He recognizes that the death of Jesus somehow affected "the Powers" (visible and invisible), but does not offer any concrete reasons for how the cross changed things. The main enemies of the Markan narrative for Myers are not spiritual forces of evil that enslave not only the poor and the destitute and the possessed but also the religious elites and political tyrants; rather, the main enemies in the story are Jerusalem and Rome. It is apparent that Jesus had qualms with both Jerusalem and with Rome; there should be no doubt about that. Yet, if that is where the story ends, then we are in a sorry condition. The true enemy is the "strong man"; the true enemies are the Powers of Sin and Death. If these are not adequately dealt with, then the "strong man" has won.
In conclusion, I found Myers' work stimulating and insightful in many regards. I would recommend it to anyone interested in the political ramifications of the "good news" of Jesus of Nazareth with the qualification that some things should be taken with a grain of salt. Another work that would be a helpful companion alongside "Binding the Strong Man" is John Yoder's "The Politics of Jesus," which in my opinion does a much better job of grasping the political significance of Jesus' life and message, while at the same time not stretching the text too far.
"Binding the Strong Man" is an impressive work and a helpful study on the political implications of the Jesus tradition as picked up and told by Mark. Because of the "political" lens through which Myers reads the Gospel of Mark, many fascinating emphases and implications are drawn out to the forefront of the text that would not be brought forth in other commentaries. I especially found the second chapter about the historical and political situation of Jesus (30s AD) and of Mark (Myers posits that Mark was written in 69 AD, immediately before the destruction of the temple) extremely helpful. To recognize that Jesus was among a number of other "prophets," "reformists," "revolutionaries," and "messiahs" is helpful; it brings clarity to the distinct way of Jesus as presented in the Gospel of Mark. The way of Jesus is not "reformist" as much as it is "revolutionary" and "apocalyptic." The Son of Man has come and a new age has begun. In the words of Jesus, "the Kingdom of God is at hand; repent, and believe in the good news." (Mark 1:15).
Yet, because of the specific lens through which Myers has chosen to read the Gospel of Mark, there are a number of crucial points that are unfortunately stuffed away, minimized, or left out entirely. At other times, it seems as though Myer's political lens forces him to draw unique--and somewhat unbelievable--conclusions. For Myers much of the significance of the life, ministry, death, and resurrection of Jesus can be found in the new community he forged and the new way of radical discipleship based on nonviolence that he delivered via teaching and practice. He recognizes that the death of Jesus somehow affected "the Powers" (visible and invisible), but does not offer any concrete reasons for how the cross changed things. The main enemies of the Markan narrative for Myers are not spiritual forces of evil that enslave not only the poor and the destitute and the possessed but also the religious elites and political tyrants; rather, the main enemies in the story are Jerusalem and Rome. It is apparent that Jesus had qualms with both Jerusalem and with Rome; there should be no doubt about that. Yet, if that is where the story ends, then we are in a sorry condition. The true enemy is the "strong man"; the true enemies are the Powers of Sin and Death. If these are not adequately dealt with, then the "strong man" has won.
In conclusion, I found Myers' work stimulating and insightful in many regards. I would recommend it to anyone interested in the political ramifications of the "good news" of Jesus of Nazareth with the qualification that some things should be taken with a grain of salt. Another work that would be a helpful companion alongside "Binding the Strong Man" is John Yoder's "The Politics of Jesus," which in my opinion does a much better job of grasping the political significance of Jesus' life and message, while at the same time not stretching the text too far.
March 28, 2018
What a magnificent commentary on Mark. Myers has proposed a very provocative viewpoint on Jesus and the type of revolution Jesus is leading. In doing so, he contributes startlingly interesting claims about various texts and episodes.
Mark has long been my favourite Gospel and the commentaries I've read this time around have only contributed more layers to understanding this fascinating narrative.
Mark has long been my favourite Gospel and the commentaries I've read this time around have only contributed more layers to understanding this fascinating narrative.
July 23, 2011
As I already mentioned when I reviewed Ched Myers popular level remix on this commentary entitled ""Say to this Mountain: Mark's Story of Discipleship"" this is a watershed commentary and quite literally a radical re-visioning of this incredibly well loved story. Walter Wink said that this is "quite simply, the most important commentary on a book of scripture since Barth's Romans."
As Myers makes clear from the beginning, this is a political reading of Mark where he attempts to discern the ideology reflected in the narrative. He applies strong critical skills (e.g. historical and literary criticism, sociological exegesis) when reading Mark and the results are nothing less than amazing.
He begins setting up for us (the readers) what his reading site and strategy is for Mark. Then he proceeds to elucidate the socio-historical site of Mark's story of Jesus, and only then does he proceed with commentary. After he finishes with his commentary he closes out the book with a section that explores what all this means in terms of radical discipleship. In other words this is where he tries to bridge the horizons of the ancient and modern worlds.
The one thing I did not like about the book was how he structured the commentary. He tried to hold a certain tension between chronology and theme but the result was less coherence and more confusion. It would have been simpler to just stick with chronology and literary units.
Nonetheless, a fine commentary from a perspective that is all too often dismissed outright. If you are open to what a liberation theologian has to offer in terms of exegesis, history, and hermeneutics then give Myers' incredible commentary a try.
As Myers makes clear from the beginning, this is a political reading of Mark where he attempts to discern the ideology reflected in the narrative. He applies strong critical skills (e.g. historical and literary criticism, sociological exegesis) when reading Mark and the results are nothing less than amazing.
He begins setting up for us (the readers) what his reading site and strategy is for Mark. Then he proceeds to elucidate the socio-historical site of Mark's story of Jesus, and only then does he proceed with commentary. After he finishes with his commentary he closes out the book with a section that explores what all this means in terms of radical discipleship. In other words this is where he tries to bridge the horizons of the ancient and modern worlds.
The one thing I did not like about the book was how he structured the commentary. He tried to hold a certain tension between chronology and theme but the result was less coherence and more confusion. It would have been simpler to just stick with chronology and literary units.
Nonetheless, a fine commentary from a perspective that is all too often dismissed outright. If you are open to what a liberation theologian has to offer in terms of exegesis, history, and hermeneutics then give Myers' incredible commentary a try.
July 22, 2008
One of the books that made me want to work in a church. I reference this book all the time.
September 26, 2012
Just started. Read "Say to This Mountain," and attended a week-long Mark study with Ched at the Bartimaeus Institute.
Good book.
Good book.
May 16, 2014
My pastor referred this book to me. This is a go-to book for Mark.
January 21, 2020
Read my review here: https://joeburnham.com/review/binding...
March 5, 2021
A great political indepth interpretation of the then given contextual potical thought patterns and social fabric of that time
February 10, 2021
Incredible commentary
Binding the Strong Man: A Political Reading of Mark's Story of Jesus is a truly great commentary from the 80’s that holds up today. It might be even more relevant now due to the times we are living in when the gospel in North America has been so watered down and colluded with Empire. This commentary on the Gospel of Mark truly helps us to recapture the Countercultural implications of being disciples of Jesus and the radical call to discipleship that is found within the oldest Gospel. Myers unearths symbolism that is as foreign to most of us as the symbolism that is found in much of the book of Revelation and makes the book of Mark come alive in a fresh and exciting way. If you only have one commentary on Mark, make sure it is this one.
Binding the Strong Man: A Political Reading of Mark's Story of Jesus is a truly great commentary from the 80’s that holds up today. It might be even more relevant now due to the times we are living in when the gospel in North America has been so watered down and colluded with Empire. This commentary on the Gospel of Mark truly helps us to recapture the Countercultural implications of being disciples of Jesus and the radical call to discipleship that is found within the oldest Gospel. Myers unearths symbolism that is as foreign to most of us as the symbolism that is found in much of the book of Revelation and makes the book of Mark come alive in a fresh and exciting way. If you only have one commentary on Mark, make sure it is this one.
February 3, 2024
I'm usually not a fan of 'political' readings of the Bible, but this one was rooted so deeply within the politics of the first century that I couldn't help but be fascinated by it. Myers ably weaves the politics of the Roman occupation and the inter-Jewish struggles for power into the text, but then on top of that he shows a keen eye for the conflict between the early church and its synagogical context when the Gospel was written a generation later. I'm sure I'll return to this as a resource again.
December 19, 2022
Still my favorite commentary on the Gospel of Mark.
March 17, 2024
This book brings up some interesting points and perspectives. However, it is an academic and rather dry read.
August 16, 2024
A bit out in left field at times, but definitely thought provoking and good for me to read and consider a commentary outside my theological circles.
October 11, 2016
What a phenomenal and important piece of commentary. One of the most important books I have ever read.
November 10, 2013
OH WOW> Amazing. This book has been on our shelf forever. It's big. It's daunting. But I started and here's what's amazing: it's readable. Very.
And it's important. I can see how this book has influenced our thought for the last 25 years. He summarizes theological development succinctly and makes such a powerful argument for HOW to read the Gospel of Mark. I think I shall never be the same.
Later> p.146 “Quite the contrary: I mean action whose fundamental significance, indeed power, lies relative to the symbolic order in which they occurred.”
This is the genius of the man: that he can load this otherwise incomprehensible sentence with such meaning that I weep. I remember this to be true on our wedding day when I felt our vows in the privacy of my body.
This is a heady text. It is the first book which I have ever read simultaneously in three different parts. I’m reading from the beginning, as is normal, I suppose, but then (since that is tough going, even the Ched himself recommends skipping ahead) so I am reading from the beginning of chapter 3 as well and then because my own personal reading in Mark is further ahead, I am reading from Chapter 5. And going forward in all 3 sections so that I am as of today on pages50, 158, and 183. I’m tempted to read from the rear forward as I often do as well.
(Is this reading style influenced by reading linked passages on the internet?)
It is curious that I am reading this book in conjunction with its polar opposite in every way but faith - Untie the Strong Woman.
More great quotes:
pg. 255:"What is the meaning of Resurrection? ...is it not the exorcism of crippling unbelief, which renders us dead in life (Mark 9:22) rather than alive in our dying (8:35)?"
pg. 255, down a few lines, " To pray is to learn to believe in in a transformation of self and world, which seems, empirically, impossible. (11:23). What is unbelief but the despair, dictated by the dominant powers, that nothing can really change...." p.256 "Is not prayer the intensely personal struggle within each disciple, and among us collectively, to resist the despair and distractions that cause us to practice unbelief, to abandon or avoid the way of Jesus?"
And it's important. I can see how this book has influenced our thought for the last 25 years. He summarizes theological development succinctly and makes such a powerful argument for HOW to read the Gospel of Mark. I think I shall never be the same.
Later> p.146 “Quite the contrary: I mean action whose fundamental significance, indeed power, lies relative to the symbolic order in which they occurred.”
This is the genius of the man: that he can load this otherwise incomprehensible sentence with such meaning that I weep. I remember this to be true on our wedding day when I felt our vows in the privacy of my body.
This is a heady text. It is the first book which I have ever read simultaneously in three different parts. I’m reading from the beginning, as is normal, I suppose, but then (since that is tough going, even the Ched himself recommends skipping ahead) so I am reading from the beginning of chapter 3 as well and then because my own personal reading in Mark is further ahead, I am reading from Chapter 5. And going forward in all 3 sections so that I am as of today on pages50, 158, and 183. I’m tempted to read from the rear forward as I often do as well.
(Is this reading style influenced by reading linked passages on the internet?)
It is curious that I am reading this book in conjunction with its polar opposite in every way but faith - Untie the Strong Woman.
More great quotes:
pg. 255:"What is the meaning of Resurrection? ...is it not the exorcism of crippling unbelief, which renders us dead in life (Mark 9:22) rather than alive in our dying (8:35)?"
pg. 255, down a few lines, " To pray is to learn to believe in in a transformation of self and world, which seems, empirically, impossible. (11:23). What is unbelief but the despair, dictated by the dominant powers, that nothing can really change...." p.256 "Is not prayer the intensely personal struggle within each disciple, and among us collectively, to resist the despair and distractions that cause us to practice unbelief, to abandon or avoid the way of Jesus?"
October 19, 2012
This book was definitely one of the more difficult reads that I have ever done. It is extremely dense in thought. It is very difficult for me to do a reading of the NT Gospels and to not see plainly the strong political themes. You see Jesus overthrowing the religious order of his day. He overthrows the social castes of the time. He appears to women first after his resurrection and a former prostitute at that. He speaks to gentiles. He speaks and heals lepers and the untouchables of His time. This is something that you don't see in the current church as much.
What I like about this book is that it really challenged me to see through that lens although it was a lens that I was all too familiar with. At the same time I was doing an internship for 8 months downtown winnipeg, interacting frequently with street people and I swore that I saw God work through those people and reveal humanity to me during that time in ways that I will never forget.
So, I definitely thank this book for helping me come to process these things. I you want to be disturbed by Jesus' actions and words, read this book.
What I like about this book is that it really challenged me to see through that lens although it was a lens that I was all too familiar with. At the same time I was doing an internship for 8 months downtown winnipeg, interacting frequently with street people and I swore that I saw God work through those people and reveal humanity to me during that time in ways that I will never forget.
So, I definitely thank this book for helping me come to process these things. I you want to be disturbed by Jesus' actions and words, read this book.
November 15, 2015
Excellent! Political hermeneutics is used to look at this gospel. By using a political lenses to examine this gospel the reader can see better why this gospel is good for the marginalized now. This book is for someone who is used to studying the bible from a critical perspective. A classic book on Mark for the non-violent Christian activist to read and savor.
August 22, 2008
I'd give it a better score, but the analysis could get long and dry. Great material though.
February 13, 2012
I thoroughly enjoyed this. Myers does an excellent job of showing the "nonalignment" of Jesus with the powers of his day.
April 3, 2013
Simply one of the most influential books I have read. It's been a major part of reorienting my image of Jesus. I've read it three times with small groups.
July 30, 2017
Ched Myers' effective commentary on the Gospel of Mark through a political reading of the narrative.
July 30, 2008
Very challenging to read --- very scholarly!
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