Mad Max: A Modern Retelling of the Bible Exodus

Fall, Exodus, Sojourn, and Redemption in a Post-apocolyptic Wasteland

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***SPOILER ALERT –  This is a film analysis examining the spiritual implications of events in the movie and will give away the conclusion.***

The fourth motion picture release in a franchise known for tapping into the savior motif, director George Miller says Max’s prior “international acceptance had drawn aside the veil of reality and revealed a collective unconscious.” [1]  Channeling this universal unconscious acknowledgement that existential brokenness demands a redeemer, Mad Max: Fury Road is a post-apocalyptic (post-lapsarian) narrative packed with theological themes that pits savior figures in a good versus evil battle to free captives and redeem the suffering through a race across the desert to a land of hope.  Reading the last page first, the writers’ motives are easily discerned.

“Where must we go . . . we who wander this wasteland in search of our better selves?” – The First History Man

Drawing clear ties to broken humanity’s mere existence (as opposed to flourishing) in this fallen world, living under the shadow of the sin of history’s first man, Adam, the closing quote appears to be an esoteric conception of writer/director George Miller that likely points to the work of Francis Fukuyama’s The End of History and the Last Man and its treatment of the democratic peace theory first popularized by Immanuel Kant.  Clearly evident, beyond Fury Road’s ten time Academy Award nominated production, lies a script bold in political commentary.  While expressing a measured restraint, the dialogue remains robust in the incorporation of concepts that find their roots in the Bible and Western Christian literature.  The Road unfolds in four distinct phases, fall, exodus, sojourn, and redemption, which mirror the biblical metanarrative.

The Fall

As the movie opens the main character recounts the events which brought about the present condition. “My world is fire and blood. . . . As the world fell, each of us in our own way was broken.”  Random voices relay that, “Mankind has gone rogue, terrorizing itself . . . the earth is sour . . . our bones are poisoned . . . we have become half-life.”  The setting and character development communicate that the world of Mad Max exists in the shadow of a great fall.  A post-apocalyptic war for guzzoline, aqua cola, produce, mother’s milk, and bullets rages.  The surviving human population is spiritually and intellectually barren.  Max is one of the few free residents in this wasteland where precious resources are monopolized by the tyrant, Immortan Joe.  Max was once a cop, an upholder of justice, and a person with a righteous cause.  Now Max cannot discern whether he is less crazy than anyone else.  He is haunted by visions of innocents who cry out to him for salvation.  The freedom Max possesses is rare, and a sign of the elevated stature granted him by his physical and intellectual gifts.  Like Moses, who said, “I am slow of speech and tongue . . . please send someone else” (Exod. 4:10, 13), Max is a reluctant hero of few words.  He repeatedly attempts to flee the call to save others, distancing himself from society for the sake of self-preservation.  The villain emperor, Immortan Joe, is introduced when Max is taken captive by a cohort and brought to the citadel.  In the citadel the Immortan governs a caste system that drives the oppressed population’s dependence on their overlord.  Like many historical tyrants the Immortan has used the depressed social dynamic to exalt himself as deity.  Max, in a nod to the Jewish hero type he represents, is enslaved in a dungeon and receives a systematic tattooing like the holocaust victims at Auschwitz.  Max is labeled a type O-negative “blood bag,” and likened to something subhuman as he is chained and fitted with an iron muzzle.

Those privileged to be crusading warrior pawns worship in the “cult of the V8,” an automobile worshipping religion of “chrome” seekers.  This false religion drives them to “karmakrazee” sacrifice for the conquest of their Immortan.  As the war boys martyr themselves on Fury Road, they cry out, “Witness me!”  This statement finds its etymology in the Koine Greek (the language of the New Testament) word “martyr” which means witness.  The war boys cry out for recognition of their witness to “the one who grabbed the sun.”  They believe, as one war boy exclaims, “I live; I die; I live again!”  This beckons images of wicked religious extremists who see war, murder, and death as crucial expressions of spirituality.  These young warriors believe they “will be lifted up” by the hand of the Immortan as they are “awaited in Valhalla” for dying “historic on Fury Road.”  The Immortan, calling himself the “redeemer” and claiming that “by his hand the people will rise from the ashes of this world,” promises his “half-life war-boys” a future glory where they “ride with [him] eternal.”  This bears striking resemblance to the manipulating practices of historic evil dictators, as well as Satan, the deceiver and author of evil himself.  False religion serves as the tool by which young boys who seek glory become an “old man’s battle fodder.”

Furiosa, the Immortan’s imperator, comes from “the clan of many mothers.” Like Max, Furiosa is also a person of elevated status.  She is an imperator who (also like Moses) abandons her privilege to free the captives.  Furiosa, also resembling Eve, wears the results of the fall physically with a  missing arm as a memento of the brokenness, imperfection, and fragility resulting from her having been stolen from the “green land.”  Where Max is physically superior and self-centered, Furiosa is virtuous but physically impaired.  The two collaborate to represent the Exodus savior type while each of the characters and scenes bears the marks of the fallen existence.

The Exodus

The Immortan first becomes aware that an Exodus is under way when Furiosa’s tanker truck veers off route and makes a break across the desert.  The rig secretly houses the Immortan’s harem who refuse to bear future warlords, and are forsaking their former lives and risking all in search of “hope.”  Furiosa on the other hand is in pursuit of “redemption.”  The wives of Immortan Joe, the most exalted of all the women under his reign, are treated as mere chattel in a world of men’s wars.  Furiosa represents not merely the savior of this random band of people, but the savior of femininity.  Furiosa is a savior who values the “mother of all the living,” knows the equality of women in the created order, and seeks to bring about new life through love, hope, and redemption.

Infuriated by the exodus, Immortan Joe rallies the troops in full pursuit of the runaway tanker.  Like the Pharaoh of Egypt he leads his war boys in a furious chase, racing their hot rods across the desert like post-apocalyptic battle chariots.  Strapped to the grill of the war boys’ hot-rod, Max, the type O negative “blood bag,” is intravenously imparting blood to the “half-life.”  A “universal donor,” Max has blood capable of providing life for all.

In a scene resembling the parting of the Red Sea, Furiosa and the fleeing unit pass through a wavelike desert sandstorm that topples the V8 war chariots allowing Furiosa and the “breeders” to escape.  The muzzled blood bag arrives on the other side of the storm still chained to the war boy Nux.  Max and Nux are introduced to the female group for the first time as they find them cleansing themselves with water in an unwitting baptism.  The women, clothed in white and clean of the desert sand and grease, contrast their fallen surroundings as an image of purity, innocence, and freedom.  Max requests the water, and splashing it on Nux and himself, the group becomes consecrated together in this unwitting baptism.  Furiosa provides Max with a file he uses to free himself from his muzzle.  Having been set free from bondage, Max is increasingly compelled to help the group escape their pursuer and find their promised land.

As “The People Eater” approaches, the wives comment that he is “coming to count the cost.”  An accountant, he keeps a ledger and is seeking compensation for the debts accrued by the rebels.  It is the wives, however, who will soon come to learn it is they who will be counting the cost of renouncing their former existence.  Having put their hand to the plow, there will be no turning back.  The cost for the heart-hardened Immortan will also be high.  When Immortan Joe and his cohorts catch up to the rig and threaten to put an end to the wives’ exodus, the violence throws one of the pregnant wives from the rig and beneath the wheels of Immortan Joe’s vehicle.  In a moment drawing parallels to Pharaoh, the heart-hardened emperor suffers the loss of a son by the consequence of his own stubborn pride.

Sojourn

Like the biblical Exodus, the Fury Road journey transitions from the fleeing of captivity to a prolonged Sojourn towards a new land of hope and flourishing.  The Sojourn quickly becomes a desert wandering wrought with struggle, doubt, and murmuring.  One of the wives, disenfranchised with the new existence far from home, desires to return to the comforts of her former captivity.  She says, “The stupid green place.  We don’t even know where to find it.”   Another wife similarly wishes to return to her former captivity saying, “We were protected.  He gave us the high life.  What’s wrong with that?”  This wife is told, “Wring your hands!”  This is perhaps a reference to Isaiah 8:9 (MSG) which says, “Listen all of you, far and near.  Prepare for the worst and wring your hands.  Yes, prepare for the worst and wring your hands!  Plan and plot all you want – nothing will come of it.  All your talk is mere talk, empty words, because when all is said and done, the last word is Immanuel – God-With-Us.”  This suggests that this wife should not turn back in the face of trial.  Difficult as the pursuit of promised hope may be, recommitment to faithfully following the savior to the promised green land is the better way.  Again playing into the role of the Moses figure, Furiosa instructs the grumbling followers, “Out here everything hurts,” but if “you want to get through this then do what I say.”  Furiosa’s call to “follow me” will bring the company salvation through obedient faith in the savior figure’s commands.

The plot twists when the group meets the “tribe of many mothers.”  These former inhabitants of the green land have been relegated to an existence as desert nomads.  The mothers inform the seekers that the green land has been laid waste, and is now an uninhabitable land of desolation.  In this time of “already but not yet,” the group finds themselves free, the recipients of new life, but wandering from a home.

Redemption and Life through Sacrifice

The travelling band soon comes to find that the land of their future promise is actually the land from which they fled.  The former locus of their suffering will become their land of hope fulfilled.  Found hiding on the rig is the war boy, Nux, who after failing in his aspirations for “shine” through “karmakrazee” mission, has experienced a real disenfranchisement with his former calling.  Nux says he should be “McFeasting with the Immorta,” which sounds more like a drive-thru value meal than a holy communion.  This McFeasting reflects the cheapness of the empty promises of false religion.  One of the wives, in a moment of rare compassion in a brutalized wasteland, replies to Nux’s disappointment over his failure to enter the gates of Valhalla, saying, “I’d say it was your manifest destiny not to.”  It is the compassion and mercy of this wife that brings the softening of Nux’s heart.  What is seen is that this warrior is not beyond the reach of conversion, but merely a lost soul who has never experienced real love.  The wife, in an act counterintuitive to Fury Road, does not return evil with evil, but instead overcomes evil with love.


In an overtly philosophical moment, while taking inventory of the weaponry, the women discuss the guns in an oddly sexual way.  In contrast to the love and life associated with righteous sex, they refer to the guns in a phallic sense in which they shoot “antiseed.”  Juxtaposed to the organ that shoots a seed of life, the gun is an organ that shoots seeds of death.  “Plant one and watch the thing die,” one wife says.  Later, while residing amongst the clan of mothers, this theme is revisited and the message is clarified.  One of the mothers shows her collection of plant seeds from the green land.  The mother explains that she plants the seeds when she finds soil that might be capable of supporting life.  When people become seed planters, there becomes no need to kill because the harvest becomes abundant.  Where the wives had an earlier discussion about bullets being seeds of death, here a message is communicated that scattering seeds of life brings healing and chokes out evil.  Christ likewise taught that the sword brings death, but the gospel of the Kingdom is the seed of life.  In the gospel of Matthew, the sower scatters seed such that a harvest of life would be abundant.  This harvest is plentiful but the laborers are unfortunately few.  With these two scenes director George Miller clearly argues that violence is not the way to flourishing, but that he who lives by the sword dies by the sword.  Prosperity is instead found in planting seeds of life.  When a person seeks the prosperity of those around her, amidst their prosperity she too shall prosper.

The road back to the citadel is fraught with strife, but even as the crew begins to suffer losses at the hands of the enemy their joy grows.  The more each gives to the group mission of redemption, the more they truly begin to live.  As they lose their lives they begin to find life.  Progressively each loses the identifying marks of the past (the muzzle, engine grease, pasty grey skin tone), and each begins to show more outward signs of their inner glow.  Their hardened expressions become warm smiles and their skin tones warm.  By the end of the movie even the pasty grey war boy is beginning to look like a full-life.

In a high-throttled fury road battle chase back to the citadel, many of the crew lose their lives.  Most notably, Nux stays behind to drive the rig as the others climb aboard the lead car.  In the climax scene, Nux lovingly sacrifices his own life for the life of his friends, flipping the rig to effectively jam the pass and disallow the pursuing enemy to give chase.  As he does this, the war boy locks eyes with the red-headed wife whose compassion overcame his evil, and he mouths the words, “Witness me.”  In this moment, the fruit of his conversion blooms.  His desire to die furiously for the false and murderous cause of Immortan Joe, is now transformed into a perfect peace in selfless sacrifice for the life of his friends.  Having been severely wounded, Furiosa simultaneously lies lifeless, losing massive amounts of blood.  In an impromptu blood transfusion, Max literally saves her by his blood.  The sacrifice of Nux, and the universal blood bag’s transfusion, crudely combine to reflect the work of Jesus Christ.  Jesus gave His life on the cross, and poured out His blood for many to provide salvation from enslavement to sin and eternal life in Him.

Arriving back at the citadel, in a moment reminiscent of Colossians 2:14, Max declares victory over evil and death, parading the dead body of Immortan Joe on the hood of his own truck.  The rulers and authorities are disarmed and put to shame.  The triumphant heroes are hoisted on a lift, ascended to the throne above, and the water stores are cut loose giving life back to the people.  His work complete, Max returns to the place from whence he came.

At the conclusion of Mad Max, the captor, oppressor, and ambassador of death is defeated.  The water of life rains down from above.  The poor and oppressed are blessed, and the captives are set free.  The ruling class is destroyed and put to shame.  A new existence is established in which the dividing walls of the social caste system are pulverized.  The resources are abundant and freely distributed, and humanity is restored to fullness of life by the affirmation of equal dignity for all.

Conclusion

Present in the midst of this high-throttle, heavy metal, shoot ‘em up is an unassuming post-fall redemption narrative laden with theological themes that portray collaborating savior types leading a chosen group in a good versus evil sojourn to redeem humanity by freeing the oppressed and bringing about a new world of flourishing.  Some of these connections may seem less than obvious. The film’s director, however, affirms that his writing samples liberally from ancient “mythologies” and religious themes, and this suffices to say that these themes are worthy of investigation.  While eschewing the inclusion of a director’s commentary, and having yet to be completely forthcoming with details about the film’s intended message, George Miller instructs, “The audience tell[s] you what your film is.” [2]  The themes of false worship, idolatry, salvation, desert wandering, promised-land, salvation by blood, and pouring forth life-giving waters are uniformly prominent in the Bible.  Given the director’s freedom to interpret the film’s meaning, I contend that Mad Max: Fury Road is a story of fall, exodus, sojourn, and redemption in a post-apocalyptic wasteland.

[1]James Douglas, “For Mad Max’s George Miller, All Roads Lead to Myth and Music.” The Dissolve. May 15, 2015. Accessed April 1, 2016. https://thedissolve.com/features/exposition/1026-for-mad-maxs-george-miller-all-roads-lead-to-myth-/.

[2]“‘Mad Max’ Director George Miller: The Audience Tells You ‘What Your Film Is'” NPR. February 8, 2016. Accessed April 01, 2016. http://www.npr.org/2016/02/08/465989808/mad-max-director-george-miller-the-audience-tells-you-what-your-film-is.

**I would like to add that this post is not an endorsement of the graphic content or unrighteous themes of the movie, Mad Max:  Fury Road, nor is it an endorsement of the movie as a theological guide. Rather, this post is an attempt to shine the light of Biblical Truth amongst movie fans that might otherwise not hear the gospel and choose to remain in darkness, continuing to view this movie as a mere blood-fueled demolition derby across the desert.***

If you enjoyed this film analysis, you may also enjoy my other film analyses (and the ongoing dialogue) of Quentin Tarantino’s Pulp Fiction, or Richard Linklater’s Bernie starring Jack Black.

Chad W. Hussey is an average Jesus loving iconoclastic non-conformist neighborhood hope dealer – a husband, father, urban missionary, community group leader, Master of Divinity student at The Southern Baptist Theological Seminary, and Community Life Intern at Sojourn Community Church in Louisville, KY.

Chad W. Hussey

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The Bible’s Most Confusing Passages – Judges 19 – The Levite and His Concubine

This is the first post in a series of discussions on what I perceive to be the the most confusing passages in Scripture.  I will post an abridged version of the passage.  Then l will link an example of an interpretation I believe to be misguided, and then offer my interpretation in response in an attempt to accurately unpack the Scripture’s intent.

Judges 19

A Levite and His Concubine

In those days, when there was no king in Israel, a certain Levite was sojourning in the remote parts of the hill country of Ephraim, who took to himself a concubine from Bethlehem in Judah. And his concubine was unfaithful to him, and she went away from him to her father’s house at Bethlehem in Judah, and was there some four months. Then her husband arose and went after her, to speak kindly to her and bring her back. . . . when the girl’s father saw him, he came with joy to meet him. And his father-in-law, the girl’s father, made him stay . . . 10 He rose up and departed and arrived opposite [Jerusalem]. . . . [He said,] “We will not turn aside into the city of foreigners, who do not belong to the people of Israel, but we will pass on to Gibeah.” . . .15 And he went in and sat down in the open square of the city, for no one took them into his house to spend the night.

16 And behold, an old man . . .was sojourning in Gibeah. . . . 17 And he lifted up his eyes and saw the traveler in the open square of the city. And the old man said, “Where are you going? And where do you come from?”18 And he said to him, “We are passing from Bethlehem in Judah to the remote parts of the hill country of Ephraim, from which I come. I went to Bethlehem in Judah, and I am going to the house of the Lord, but no one has taken me into his house. . . . 20 And the old man said, “Peace be to you; I will care for all your wants. Only, do not spend the night in the square.” . . .22 As they were making their hearts merry, behold, the men of the city, worthless fellows, surrounded the house, beating on the door. And they said to the old man, the master of the house, “Bring out the man who came into your house, that we may know him.” 23 And the man, the master of the house, went out to them and said to them, “No, my brothers, do not act so wickedly; since this man has come into my house, do not do this vile thing. . . . 25 But the men would not listen to him. So the man seized his concubine and made her go out to them. And they knew her and abused her all night until the morning. And as the dawn began to break, they let her go. 26 And as morning appeared, the woman came and fell down at the door of the man’s house where her master was, until it was light.

27 And her master rose up in the morning, and when he opened the doors of the house and went out to go on his way, behold, there was his concubine lying at the door of the house, . . .28  and the man rose up and went away to his home. 29 And when he entered his house, he took a knife, and taking hold of his concubine he divided her, limb by limb, into twelve pieces, and sent her throughout all the territory of Israel. 30 And all who saw it said, “Such a thing has never happened or been seen from the day that the people of Israel came up out of the land of Egypt until this day;consider it, take counsel, and speak.”

Here is a link to a self-proclaimed feminist interpretation whose thesis is “conflict between males is solved by the sacrifice of females,” which I believe misrepresents the significance of the events. Here is another, whose thesis is “when men are wicked, women suffer” that doesn’t truly get to the heart of the text.  (***NOTE: I am not insensitive to the concerns of these authors, but I find their interpretations fall short of pointing all glory to Christ, and extending the greater hope and healing that is found only in Him.***)

Here is what I believe the text is actually communicating…

In the days of the Judges great wickedness persisted because moral relativism (“everyone did what was right in their own eyes”) prevailed, and “the people had no king to lead them.”  Unlike the interpretation linked above, in the story of the Levite and his concubine, it becomes evident that the Levite is not the evil antagonist, but a righteous man.  The Levite shows himself merciful and patient toward his unfaithful covenant partner.  The author of Judges communicates that the Levite is long-suffering and slow to anger in waiting 4 months for the woman to return.  When she does not return he sets out to allure her home.  Under Torah Law the punishment for the concubine’s unfaithfulness is death, but in love and mercy the Levite sets out to speak lovingly to her and implore her to return.  Further, the Levite is proven noble in that he is looked upon, not with disdain but with respect, by the woman’s father.  In ancient Israelite society, a concubine was not necessarily a sex slave, but a woman from a lower social class who enters into a covenant relationship for the promise of provision and a better life.  While concubines did not have the same status as wives, they were to be well treated (Exodus 21:7-10), provided for as family, and this particular Levite is specifically designated as this concubine’s “husband” (Judges 19:3, 20:4).  This woman’s father is referred to as the man’s “father-in-law” (Judges 19:9).

The concubine is not the protagonist of the story, but the perpetrator of offense who’s unfaithfulness has led the Levite into this dilemma.  Having been convinced to return home with the Levite, the concubine and her partner begin traveling back to their home in Ephraim.  However, because the woman’s father has delayed them they are forced to lodge in Gibeah.  Gibeah is a city of fellow Israelites, and the Levite shows himself further righteous by rejecting the easier option of stopping short of Gibeah, but instead chooses to honor the Law’s command that he not take the company of the Gentiles.  The couple instead presses on to a city of fellow Israelites who, as God’s people, are expected to take care of them.  Rather than graciously host the Levite and his concubine, these Israelites of Gilbeah demand to have sex with the Levite, and ultimately take the concubine and rape and kill her.  It is the concubine’s rebellion against her covenant caretaker (and distant venturing from the couple’s home) that has landed the two of them in this wicked place. It is by the concubine’s sin that she finds herself in the horrific circumstances in which she pays the horrible consequence of her unfaithfulness.  While the Levite is a righteous man, he will not go out to endure the consequence of the unfaithful concubine’s action.  It is not for the faithful Levite to suffer in the place of the unfaithful concubine.  The Levite is not to be her Savior. In this case, the righteous does not die in the place of the unrighteous.

In anguish and disgust with the wickedness of the men of Gilbeah, the Levite divides the dead concubine into twelve pieces and sends them to the twelve tribes of Israel so that his anger, grief, and disgust will be known throughout the entire land.  The author’s intent is to communicate the vileness and lawlessness of the Israelites in this time, and their desperate need for the direction of a king.  Further, like the Levite’s rebellious partner, all men (you and I) have been unfaithful to our Covenant Creator in heaven.  While rape is horrific and condemnable, and everyone should be disturbed and angered by the horrible fate of the concubine,the story is not recorded to detail the mistreatment of women in patriarchal societies, or to detail the brokenness of the Levite.  The events are recorded to depict the atrocious depth of the consequences of breaking a covenant, and to demonstrate that no ordinary man can die in the place of the covenant breaker.  Genesis 15:10 and 17 demonstrate the ancient practice of making covenants by dividing an animal.  Then both parties passed between the severed carcass. This symbolized the seriousness of their intentions in that the divided carcasses represented what would happen to them if they were not faithful to their oath.  This is symbolized in the fate of the concubine.

Fortunately as Christ followers, we are not a people without a king; we have a King and his name is Jesus.  He has shown us the Way, and has shown us what is right.  We have not been left to fend for ourselves, each doing whatever is right in our own eyes.  Jesus, like the Levite, has sought out His bride (the Church), implored us to return, and forgiven us.  Where the Levite failed to die for his unfaithful partner, Jesus did step outside the camp to brutally suffer in our place.  Christ, the fully righteous Son of God, stepped out in our stead to take the punishment that we deserved; to suffer once, the righteous for the unrighteous, to bring us back to God.  This concubine does not represent women who suffer at the hands of men, but she represents all mankind rebelling against God in a fallen world.  We are the concubine (the covenant partner of poor estate and lower standing), welcomed into the provision of God, loved as family, but rebelling against our Covenant Creator, and running back to our former life.  We must cease the unfaithfulness and rebellion and return home to our righteous and loving Caretaker.  He is merciful and faithful to forgive, and He is calling us to turn from our folly, to leave the land of the wicked (which places us in peril and holds our destruction), and to return home with Him.  He has already died at the hands of vile lawless men so that (if we will stand under His protection) we will not have to suffer the fate of the covenant breaker.

If you enjoyed this discussion of difficult Scripture, you might also enjoy my other post about the Top 5 Most Misquoted, Misused, and Misunderstood Bible Verses.

Chad W. Hussey is an average Jesus loving iconoclastic non-conformist neighborhood hope dealer – a husband, father, urban missionary, community group leader, Master of Divinity student at The Southern Baptist Theological Seminary, and Community Life Intern at Sojourn Community Church in Louisville, KY.

Chad W. Hussey

1,235 total views, 1 views today