MANFRED DIEFENBACH

THE GOOD NEWS OF JESUS CHRIST,

THE SON OF GOD AND THE SON OF MAN,

ACCORDING TO MARK

A COMMENTARY ON THE GOSPEL OF MARK

FOR THE LITURGY, CATECHISM

AND CHRISTIAN SPIRITUALITY

Epubli GmbH Berlin

© 2014 epubli GmbH, Berlin Das Werk ist urheberrechtlich geschützt. Die dadurch begründeten Rechte, insbesondere die der Übersetzung, des Nachdrucks, der Entnahme von Abbildungen, der Funksendung, der Wiedergabe auf fotomechanischem oder ähnlichem Wege und der Speicherung in Datenverarbeitungsanlagen bleiben, auch bei nur auszugsweiser Verwertung, vorbehalten. Die Vergütungsansprüche des § 54 Abs. 2 UrhG, werden durch die Verwertungsgesellschaft Wort wahrgenommen.

ISBN 978-3-7375-0389-1/span>

Table of Contents

Foreword

Introduction

- The Three Stages in the Formation of the Inspired Gospels

- From Exegesis to the “Hearts” as the Hermeneutic of the Word of God

0. The Macrostructure/Composition of the Gospel according to Mark

1. Beginning/Prologue: John the Baptist’s Public Ministry in Judea and the Temptation of Jesus (1:1–13)

1.1 Prologue (1:1)

1.2 John the Baptist’s Public Ministry in Judea (vv. 2–11)

1.3 Jesus’ Temptation (vv. 12–13)

2. Central Part: The Public Ministry of Jesus, the “Christ”, in and beyond Galilee (1:14–8:26) and the Public Ministry of Jesus, the “Son of God”, on His Journey to Jerusalem (8:27–10:52)

2.1 The Setting of Jesus’ Ministry in Galilee (1:14–15)

2.2 Jesus’ Healing and Preaching Ministry in Galilee (1:16–6:13)

2.2.1 The Call of the First Four Disciples (1:16–20)

2.2.2 His Teaching and Healing in the Synagogue of Capernaum (vv. 21–28)

2.2.3 His Healing of Simon’s Mother-in-Law in her/his House (vv. 29–31)

2.2.4 Summary of Some Healings and the Reaction of the People (vv. 32–34)

2.2.5 His Departure from Capernaum (vv. 35–38)

2.2.6 Summary of His First Preaching Journey through Galilee (v. 39)

2.2.7 His Healing of the Leper (vv. 40–45)

2.2.8 His Healing of the Paralytic (2:1–12)

2.2.9 The Call of Levi (vv. 13–17)

2.2.10 The Question about Fasting (vv. 18–22)

2.2.11 His Conflict with the Pharisees because of the Picking of Corn on the Sabbath (vv. 23–28)

2.2.12 The Man with the Withered Hand and the Official Plot to Kill Jesus (3:1–6)

2.2.13 Summary of His Healings by the Sea (vv. 7–12)

2.2.14 His Election of the Twelve (vv. 13–19)

2.2.15 Various Statements about Jesus by His Relatives and the Scribes (vv. 20–30)

2.2.16 His True Kindred (vv. 31–35)

2.2.17 His Words: Parables about God’s Kingdom (4:1–34)

2.2.18 His Calming of the Storm (vv. 35–41)

2.2.19 His Deeds: The Gerasene Demoniac (5:1–20)

2.2.20 The Resurrection of Jaïrus’ Daughter and the Healing of a Woman with a Haemorrhage (vv. 21–43)

2.2.21 The Rejection of Jesus’ Preaching in Nazareth (6:1–6a)

2.2.22 The Commission of “the Twelve” (vv. 6b–13)

2.3 Jesus’ Healing and Preaching Ministry beyond Galilee (6:14–8:26)

2.3.1 Herod Antipas’ View of Jesus and his Execution of John the Baptist (6:14–29)

2.3.2 The Reporting of “the Twelve” on their Ministry (vv. 30–34)

2.3.3 His Feeding of the Five Thousand – the First Multiplication of the Loaves (vv. 35–44)

2.3.4 His Walking on the Water (vv. 45–52)

2.3.5 Summary of His Healings at Gennesaret (vv. 53–56)

2.3.6 A Major Debate with Pharisees and Scribes (7:1–23)

2.3.7 His Two Healings in the Territory of the Gentiles (vv. 24–37)

2.3.8 His Feeding of the Four Thousand – the Second Multiplication of the Loaves (8:1–10)

2.3.9 The Pharisees Demand a Sign from Heaven (vv. 11–13)

2.3.10 The Leaven of the Pharisees (vv. 14–21)

2.3.11 His Healing of a Blind Man at Bethsaida (vv. 22–26)

2.4 The Ministry of Jesus, the “Son of Man”, on His Journey to Jerusalem (8:27–10:52)

2.4.1 Peter’s Confession – the Identity of Jesus (8:27–29/30)

2.4.2 First Prediction of His Passion and Resurrection (vv. 31–33)

2.4.3 His Teaching on Discipleship – “Follow Me” (8:34–9:1)

2.4.4 The Transfiguration (vv. 2–8)

2.4.5 The Question about Elijah (vv. 9–13)

2.4.6 His Healing of a Boy Possessed by an Evil Spirit (vv. 14–29)

2.4.7 Second Prediction of His Passion and Resurrection (vv. 30–32)

2.4.8 True Greatness (vv. 33–37)

2.4.9 The Strange Exorcist – a Lesson on Tolerance (vv. 38–41)

2.4.10 His Warnings Concerning Temptations (vv. 42–50)

2.4.11 His Decision to Go to Judea (10:1)

2.4.12 His Teaching on Marriage, Divorce, and Celibacy (vv. 2–12)

2.4.13 Jesus Blesses Children (vv. 13–16)

2.4.14 His Teaching about Riches and the Rewards of Discipleship (vv. 17–31)

2.4.15 Third Prediction of His Passion and Resurrection (vv. 32–34)

2.4.16 The Sons of Zebedee – the Question of Precedence among Disciples (vv. 35–45)

2.4.17 His Healing of the Blind Man Bartimaeus (vv. 46–52)

3. Final Part: Jesus in Jerusalem (11:1–16:8[, 9–20])

3.1 The Ministry of Jesus, the “Son of Man”, in Jerusalem (11:1–13:37)

3.1.1 The Arrival of Jesus in Jerusalem – the First Day (11:1–11)

3.1.2 The Cursing of the Fig Tree – the Second Day (vv. 12–14)

3.1.3 His Cleansing of the Temple (vv. 15–19)

3.1.4 The Withered Fig Tree (vv. 20–21) and Lessons (vv. 22–25/26) – the Third Day

3.1.5 The Question about Authority (vv. 27–33)

3.1.6 The Parable of the Wicked Tenants (12:1–12)

3.1.7 Question by Pharisees and Herodians on Tribute to Caesar (vv. 13–17)

3.1.8 The Question of the Sadducees: About the Resurrection of the Dead (vv. 18–27)

3.1.9 Question from a Doctor of the Law: About the Greatest Commandment (vv. 28–34)

3.1.10 His Question: About “Son of David” (vv. 35–37b)

3.1.11 Jesus Condemns the Scribes (vv. 37c–40)

3.1.12 The Example of the Widow’s Mite for His Disciples (vv. 41–44)

3.1.13 Dialogue between One Disciple and Jesus and Prophecy on the Destruction of the Temple (13:1–2)

3.1.14 Dialogue between the Inner-Circle of His Disciples and Jesus; His Eschatological Discourse (vv. 3–37)

3.2 Jesus’ Passion, Death, and Resurrection (14:1–16:8) and the “Second Conclusion” (16:9–20)

3.2.1 The Passion and Crucifixion of Jesus (14:1–15:47)

3.2.1.1 Judas Iscariot’s Agreement with the Jewish Leaders in Jerusalem; the Anointing of Jesus in Bethany (14:1–11)

3.2.1.2 The Preparation and Celebration of the Lord’s Supper (vv. 12–25)

3.2.1.3 Gethsemane (vv. 26–52)

3.2.1.4 Jesus before the (Jewish) Sanhedrin (vv. 53–72)

3.2.1.5 Jesus before (the Roman) Pontius Pilate and Soldiers (15:1–20)

3.2.1.6 Golgotha (vv. 21–32)

3.2.1.7 The Death of Jesus (vv. 33–41)

3.2.1.8 The Burial of Jesus (vv. 42–47)

3.2.2 His Resurrection (16:1–20)

3.2.2.1 The Empty Tomb and the Galilean Women (vv. 1–8)

3.2.2.2 The Longer “Second Ending/Conclusion” (vv. 9–20)

4. Conclusion

4.1 The Evangelist – Who is Mark?

4.2 Time Line – When was the First Gospel Written?

4.3 The Audience/Receiver of Mark’s Gospel – Where and for Whom Did the Evangelist Write his Gospel?

5. Bibliography

5.1 Edition Translation, Concordance, Linguistic Works of Reference, Dictionary

5.2 Short-List of Commentaries

5.3 Biblical Dictionaries

5.4 Introduction

5.5 “Documents” of the Catholic Church and other Churches

5.6 Exegetical Literature

6. Appendix/Graphics/Map

6.1 The Christian Bible

6.2 Three Stages in the Formation of the Gospels

6.3 The Babylonian and Jewish View of the World

6.4 The Structure/Conception of the Gospels – “Who (do you say) I am”?

6.5 Jesus’ Actions in Word and Deed according to Mark

6.6 Timetable of the Last Days of Jesus in Jerusalem

6.7 Last Days of Jesus of Nazareth in Jerusalem about 30 A.D.

6.8 Stations of the Cross

6.9 Personal Information about Jesus of Nazareth

6.10 Places of Mark’s Gospel

6.11 The Apostles’ Creed and some Biblical References

6.12 Liturgical Aspect of Scripture Reading

6.12.1 The Gospel of Mark during the Liturgical Year B of the Roman Catholic Church

6.12.2 The Gospel of Mark during the Liturgical Year B of the Anglican Church

6.12.3 The Gospel of Mark in the Daily Scripture Readings during the Liturgical Year of the Greek Orthodox Church

6.12.4 The Gospel of Mark in the Daily Scripture Readings during the Liturgical Year of the Maronite Church/Rite

6.12.5 The Gospel of Mark in the Daily Scripture Readings of the Coptic Orthodox Church

6.12.6 The Gospel of Mark in the Cycle of Reading for Sunday and Feast Day in the so-called “Perikopenordnung” of the EKD/Evangelical Church in Germany

6.13 Spiritual Aspect of Scripture Reading – “Lectio Divina”

6.13.1 “Lectio Divina” in Five Steps

6.13.2 Suggestion for Scripture Reading for Preaching/Teaching

6.14 Lexicon of Terms

Foreword

In the year 2012, the publishing house Aschendorff published my commentary on Mark for the liturgical year B. This was a revised version which has been published by epubli. Then I wrote my second commentary for you and for your liturgical, catechetical and spiritual service – the commentary on Luke (C). Last but not least, I have written a commentary on Matthew (A), and I hope it will be useful and helpful to you. In the future, I want to write a commentary on the fourth Gospel (according to “John”). My hope is that I have grasped Mark’s, Matthew’s and Luke’s spirit and that this spirit can inspire us as His followers/disciples here and now.

All my commentaries are intended to provide a better, deeper and more profound understanding of biblical teachings and to help preach and teach the Good News more convincingly in word and deed, always and everywhere. Therefore it is necessary to prepare ourselves in five steps of the “Lectio Divina” according to Pope Benedict XVI[1] (Verbum Domini, Rome 2010, no. 87): to read (lectio) the “Word of God”, meditate/reflect on it (mediatio), pray with it (oratio) and internalize it (contemplatio), as well as live the biblical message (actio). The aim of these more synchronic commentaries is to improve the biblical, historical, linguistical, rhetorical and etymological background of the ancient biblical texts and to help the understanding of the theological, spiritual “Word of God” today. Whether you are a priest, a deacon, a catechist, a lay minister or a seminarian, this work will have achieved its goal if it succeeds in complementing and helping you in your preaching and/or in your teaching. These e-books can be the basis for your self-study and ongoing formation programme.

I especially want to thank the German Catholic institution MISSIO Aachen for their “sponsoring” of my project in the context of the evangelization with my commentaries on the Gospels (Luke and Matthew) to bring the Good News to the people.

In honour of his pastoral service as Vicar of the Apostolic Vicariate of Southern Arabia since 2004, I would like to acknowledge Bishop Dr Paul Hinder, OFM Cap. I would also like to thank Father Gideon Pwakim from Nigeria and Mrs. Pascale-Dominique Francis (2012) for their proof-reading and their suggestions for this work.

Limburg/Germany, on 25th April 2014, the Memorial of the Evangelist Saint Mark

Dr Manfred Diefenbach

Introduction

All Christians – both clergy and laymen – are called to be witnesses of the “Word of God” (cf. Luke 1:2) and faith. We are “ministers” of the Word of God. We should be teachers of the faith in order to open hearts to conversion, so that those whom we teach may hear and receive the “Word of God”. Let us keep in mind that we are first, receivers of the Word, and then disciples and “servants”/“co-workers” of Jesus Christ in preaching and/or teaching the message of the Good News. To be a minister of the Word of God and of His Love is to receive first, and then to “hand on” (the meaning of the Latin word “traditio”) what has been received. The truth that saves our life kindles the heart of the receiver with a neighbourly love that should motivate us to communicate our experience of faith to others.

Jesus was a teacher, preacher, catechist, biblical scholar and a storyteller. He talked about, and explained in parables, “the Kingdom of Heaven”, taking into account people’s different kinds of backgrounds and understandings. In His preaching, Jesus used parables like the parable of the sower (cf. Mark 4:3–8/Matthew 13:4–8/Luke 8:5–8) who sowed seeds in various soils. Through His interpretation (cf. Mark 4:13–20/Matthew 13:18–23/Luke 8:11–15), Jesus helped His disciples to understand, receive, believe, accept and live this parable. We, the faithful who want to spread and share the “Word of God”, must be sowers who preach and teach His Word as the message of God and His Kingdom, now, as it was then. The seed is the Word of God, His message. With His help, the Good News of God will fall on good soil, in the heart of men (cf. Matthew 13:19). In the same way, the seed that has fallen into the heart of the disciples of Jesus – now as it was then – is fruitful, ranging up to 100 per cent depending on their disposition.

The Word of God must appear in its entire splendour, even if it is “expressed in human language” (Dei Verbum 13), that is the task of all preachers in the Church and teachers and catechists in schools. May we be guided in our preaching and teaching by Jesus Christ who opened the minds of the disciples of Emmaus (cf. Luke 24:27) and the other disciples (cf. v. 45) to the understanding of the scriptures, making their hearts burn within them (cf. v. 32) with the desire to glorify God.

- THE THREE STAGES IN THE FORMATION OF THE INSPIRED GOSPELS[2]

The Gospels tell us about the life of Jesus of Nazareth, who was born in Bethlehem, the town of King David in 7 or 6 B.C. (cf. Matthew 1:18–2:18; Luke 2:1–20) He healed the sick and taught people about God as “Abba, Father” (Mark 14:36). God (cf. 1:11; 9:7) proclaimed Him: the “Christ” (cf. 1:1), the “Son of God”.

After His Death on “Good Friday” (14th Nisan according to the Synoptic Evangelists), and His Resurrection on “Easter Sunday”, the second stage in the development of the Gospels was the oral tradition of the Good News in the preaching of His disciples and Galilean women, such as Mary Magdalene. What could they tell the people? The Acts of the Apostles says: “Someone must join us as a witness to the Resurrection of the Lord Jesus. He must be one of the men who has accompanied us during the whole time that the Lord Jesus went in and out among us, beginning with John’s baptism until the day when Jesus was taken from us” (Acts 1:21–22) and “ascended into Heaven” (1:11).

The Evangelists Mark, Matthew and Luke wrote the three Synoptic Gospels[3] and John wrote the fourth canonical Gospel under the inspiration of the Holy Spirit. They related the story/history of Jesus of Nazareth as both the “Son of God” and the “son” of Joseph and Mary and His message of salvation, by selecting some of the many elements which had been handed on, either orally or already in written form, through the Holy Spirit (= inspiration).

- FROM EXEGESIS TO THE “HEARTS” AS THE HERMENEUTIC OF THE WORD OF GOD

The Bible is like a library. We find two parts in the Holy Scriptures: the “Old Testament” – the “Hebrew Bible” – and the “New Testament” which were written between 1000 B.C. and 100 A.D.

The Holy Bible is based on factual information, and at the same time it is from the eternity of God and it leads us back to His eternity. On the other hand, the reader or the listener of the Bible who wants to understand the words and deeds in it, should read, study, and understand the texts of the ancient world in their original historical context, and project herself/himself into Antiquity, 2000 or even 3000 years ago.

People today find themselves in the same situation as the 1st century Ethiopian in the Acts of the Apostles. They need an interpreter to understand the biblical texts (Acts 8:30–31[4]): Philip asked the Ethiopian: “Do you understand what you are reading?” The Ethiopian replied: “How can I unless someone guides me?” Therefore the “Word of God” has to be made understandable in our time and culture with the help of the Holy Spirit by the works of the scholars, preachers, teachers/professors, catechists, and parents. For example, in the New Testament, what is the intention of Mark? The distance between this ancient text of the 1st century and the reader of the 21st century has to be bridged in order to arrive at the authentic sense of the sacred text. Christians also hear Christ’s voice in the readings and homilies which explain the texts of the Bible in today’s language. They are thus invited to apply these inspired biblical words/texts in their lives. Their different forms – parables, healings, the narratives of His Passion and Resurrection as well as their context (who wrote it, to whom, why), are a personal message from God. We must enter the ancient world so that the written text can become living word.

The Apostle Paul spoke “on Christ’s behalf” (2 Corinthians 5:20) as God’s “mouthpiece” (Galatians 1:10) and placed himself completely at the service of the proclamation of the Gospel. He preached the Good News of the crucified and risen Lord Jesus Christ without compromise (cf. Romans 8:35–37 or 2 Corinthians 11:23–27).

As His “servant”, Paul was His instrument because he only wanted God and Christ to be the focus of his life. He was not a self-centred “minister of the Word of God”. The Spirit of God and Jesus Christ lives in us and is taught through us in words and deeds by means of personal testimony.

According to the “communication model”[5], our role as a SENDER/transmitter (1) and as a “minister of the Word of God” is to reach the members of the Church, the RECEIVERs/ addressees (3) of the apostolic MESSAGE – the Good News (2).

Bishops, priests, deacons, professors, catechists, parents and all the faithful should learn, through frequent reading of the Sacred Scripture(s), to bring the message of the Bible to the ears and hearts of people of our own time. First, we are receivers, and then we can act as God’s servants and Christ’s disciples, and co-workers in the preaching and/or teaching of the message of the Good News. A faithful and true minister of the Word of God receives and hands on what has been received. The truth that saves his life inflames the heart of the receiver with love of neighbour, and motivates him to pass on to others what he has freely received. The principal functions in the pastoral ministry can be distinguished: catechesis, preaching, and the biblical apostolate; the Word of God has to be made understandable in our time and culture – in preaching and/or teaching as well in the biblical apostolate.

How can we guide the people who want to hear and understand the Good News? We have to avoid two extremes[6] when interpreting the Bible:

- on the one hand, we have to protect the interpretation of the Bible from attacks by science which analyses words of the Bible – the so-called “historical-critical methods” – as if they were ordinary writings without the inspiration of the Holy Spirit;

- on the other hand, there is the so-called “mystical exegesis”. This way of understanding the Bible is all symbolic and spiritual as if it had nothing to do with historical facts and the world we live in, and believes that there is no need for science to help in interpreting the Bible. So the Bible is read as if the Spirit dictated it word for word.

“For the words of God, expressed in human language, have been made like human discourse, just as the word of the eternal Father, when He took to Himself the flesh of human weakness, was in every way made like men” (Dei Verbum 13)”. That is the task of all preachers in the Church and teachers and catechists in schools.

May we be guided in our preaching and teaching by Jesus Christ, the incarnate Word of God who opened the minds of the disciples of Emmaus (Luke 24:27) and the other disciples (v. 45) to the understanding of scripture(s), making their hearts burn within them (v. 32):

“Christ has no hands, only our hands to do His work.

He has no feet, only our feet to lead people on His way.

Christ has no lips, only our lips to tell people about Him.

He has no help, only our help to bring people to His side”.

So runs the prayer of Saint Teresa of Ávila (1515–1582 A.D.).

In this way, we Christians have to present and represent – with body and soul – Jesus Christ, the “Son of God”, the “Christ”, the incarnate “Word of God” so that we already bring a little bit of Heaven to earth.

0. The Macrostructure/Composition of the Gospel according to Mark

Mark composes his story about the life of Jesus, who is the “Christ” and the “Son of God” (Mark 1:1), in three[7] simple parts (the beginning [1:1–13[8]], the central part [v. 14–10:52], and the end [11:1–16:8/20[9]]). He starts with His baptism (vv. 9–11) by John the Baptist (vv. 4–8), which is like a “Prologue”. Between the beginning/“prologue” and the end/“epilogue” of the “Gospel” (in Greek: “eu-aggélıon” = Good News), Mark tells about Jesus’ public ministry in words and deeds “in Galilee” (cf. 1:14–8:26), His “journey” from Galilee to Jerusalem (cf. 8:27–10:52[10]) as well as His “teaching in Jerusalem” (cf. 11:1–13:37) in the context of His Passion. The Evangelist as an ancient author ends “his story” with the Passion of the crucified (cf. 14:1–15:47) and the risen Jesus (cf. 16:1–8/20).

We agree with the Dutch biblical scholar Bas M. van Iersel that “two episodes about the healing of a blind man in 8.22–26 and 10.46–52”[11] have a prominent position in Mark’s composition. But I have to modify his interesting viewpoints[12] on the (macro-) structure of the Gospel to Mark as a “sandwich-construction”[13], because the healings of the blind men occur at the conclusion of two sections: Jesus’ public ministry in Galilee (cf. 8:22–26) and His journey “from Galilee to Jerusalem” (cf. 10:46–52). Therefore a structure of the Mark’s Gospel in three parts – cf. Ernest Best, José Ornelas Carvalho, Hans-Joachim Eckstein, Ingo Broer or Udo Schnelle[14] – would be as follows:

1. The Beginning/Prologue (Mark 1:1–13): John the Baptist Baptises Jesus

2. The Central Part: Jesus’ Public Ministry (Mark 1:14–10:52)

2.1 THE MINISTRY OF JESUS, THE “CHRIST”[15], IN WORD AND DEED IN GALILEE (MARK 1:14–8:26)

2.2 THE MINISTRY OF JESUS, THE “SON OF MAN”[16], IN WORD AND DEED ON HIS JOURNEY TOWARDS JERUSALEM (MARK 8:27–10:52)

3. The End/Epilogue: The Last Days of Jesus in Jerusalem (Mark 11:1–16:8[; 9–20])

3.1 THE PUBLIC MINISTRY OF JESUS, THE “SON OF MAN”, IN JERUSALEM (11:1–13:37)

3.2 HIS PASSION AND CRUCIFIXION (14:1–15:47)

3.3 THE EMPTY TOMB OF THE RISEN JESUS (16:1–8) [– THE “SECOND CONCLUSION”: vv. 8–20].

Chapter 1

1. Beginning/Prologue: John the Baptist’s Public Ministry in Judea and the Temptation of Jesus (1:1–13)

Microstructure of Mark 1:1–13

A very short prologue introduces the Gospel according to Mark, the Good News about Jesus Christ (cf. v. 1). Then Mark starts his Gospel like an imaginary dialogue between God and the Messiah (in Heaven). Its theme is the coming of the “messenger” Christ/Messiah as a precursor on earth. For this, Mark re-reads and quotes the three texts of the Hebrew Bible (cf. Exodus 23:20; Malachi 3:1[17], and Isaiah 40:3) in verses 2–3 as a fulfilled prophetic promise and prediction of the relationship between John the Baptist, the “precursor”, and Jesus, the “redeemer”. John the Baptist is the one who precedes the Lord, prepares His way, and points to Jesus as the Messiah.

The term “voice” in verses 3 and 11 comes both before and after the narrative about the ministry in word and deed of John the Baptist as the “forerunner”/“precursor” of Jesus (cf. vv. 2–11). A common description of John the Baptist (cf. vv. 2–6) introduces this passage (cf. vv. 4, 6, 9, 14), in which the verb “to baptise” (vv. 4, 5, 8, 9) is dominant. John’s messianic preaching about the Coming of Christ (cf. vv. 7–8) and the baptism of Jesus of Nazareth as the one who comes (cf. vv. 9–11) leads to the public ministry of Jesus in word and deed (cf. 1:12–13:37), and His last days in Jerusalem (cf. 14:1–15:47) as well as His “new Life” as the risen Lord (cf. 16:1–8[, 9–20]).

After the ministry of John the Baptist (cf. 1:2–11) and his arrest (v. 14a[18] – cf. 6:17–18), Jesus’ ministry in Galilee as a preacher[19] (v. 14c), teacher and healer begins (cf. 1:14b–6:13), after undergoing the temptation in the desert (cf. vv. 12–13[20]). Mark ends his prologue with a struggle between Jesus as “Son of God” (v. 1) and “Satan” (v. 13).

Commentary on Mark 1:1–13

1.1 PROLOGUE (1:1[21])

Two Evangelists, Mark and John, open their Gospel with the word “beginning”, like Genesis 1:1, the first book of the Bible. Mark’s first sentence is written like a headline without a verb. One finds similar writings in the Septuagint, in the Proverbs, Song of Songs, Hosea, and in the Gospel of Matthew, and also in the Book of Revelation. “Jesus, the ‘Christ’[22] (and the one true ‘Son of God’” – v. 11; 15:39 – the confession of the Roman centurion), is the central topic of the Gospel according to Mark. The word “gospel”[23] is a term for the “Good News”. Its object is not only the “Good News” of salvation in Jesus Christ or the message about His great works – His powerful teaching and preaching, His Death on the Cross and His Resurrection at Easter – but it is written by the Spirit of Jesus as subject. The title is the key to the whole Gospel according to Mark.

1.2 JOHN THE BAPTIST’S PUBLIC MINISTRY IN JUDEA (vv. 2–11[24])

- His Description as the “Precursor” of Christ (vv. 2–6)

Who: John the Baptist

Where: “desert” (vv. 3–4), “Jordan” (vv. 5, 9)

vv. 2–3: After the short “prologue”/introduction, Mark begins his Gospel like an imaginary dialogue between God and the Messiah (in Heaven). Its subject is the “messenger” of (the coming of) the Christ/Messiah. To this end, Mark quotes three texts of the Hebrew Bible/“Old Testament”: Exodus 23:20; Malachi 3:1[25], and Isaiah 40:3[26] as a fulfilled prophecy and promise of the relationship between John the Baptist, His “precursor”, and Jesus of Nazareth, the “redeemer”. John the Baptist is the one who preceded the Lord, prepared His way, and showed Jesus as the Messiah. Because his mission was the revelation of Jesus’ identity, he is a model of the perfect witness of the Christ. The meaning of the composite quotation is that people should amend their selfish way of life, renounce and repent their sins, seek God’s forgiveness, and establish a steadfast relationship with God. In Mark’s time as well as today, we have to be ready for the second coming of Christ.

v. 2: The “precursor” and “messenger”[27] has to prepare “the way of God” (12:14). According to John, Jesus is “the way, the truth, and the life” (John 14:4–6).

v. 3: At the beginning of Mark’s Gospel, a “loud voice” proclaims the coming Lord; and at the end, before Jesus dies, He utters a passage of Psalm 22 “in a loud voice” (15:34). Therefore in the context of the Passion, the verb “prepare” is used for the preparation of the Last Supper (14:12, 15, 16). “Desert” is the leading word for the temptation of Jesus in verses 12–13. Isaiah 40:1–5 describes Israel’s return from exile in Babylon. So this text is an expression of God’s consolation and salvation for the (chosen) Jewish people.

vv. 4[28]–5[29]: “Desert”[30] in verses 3a and 4a is also the leading word for beginning of the short (historical) description of John the Baptist[31] (cf. vv. 4–6). The place of his ministry had been the desert[32] – Bethany (cf. John 1:28), near Jericho and Qumran – since his youth (cf. Luke 1:80). He had his own disciples[33] and preached and called for the conversion or a change of life by a ritual bath in the Jordan[34] (cf. vv. 5, 9). This was a visible sign (cf. v. 5c) combined with the public confession of “sins”[35] and their forgiveness (cf. vv. 4, 5). The mission of the (eschatological) messianic “preacher of repentance[36]” John the Baptist was to prepare people to accept Jesus as the “Christ” and “Son of God” (v. 1).

v. 5: The whole of Judea and its capital Jerusalem were making the repentance pilgrimage in order to be baptized (cf. Acts 13:24; 19:4). What about the two districts of Galilee and Samaria? Was baptism limited to the region of Judea? The Evangelist reminded the “Chosen People” of the story of the crossing of the river Jordan (cf. Joshua 3:17–4:1).

v. 6: According to 2 Kings 1:8, the simple, poor, austere lifestyle of John the Baptist, which contrasts to that of the scribes (cf. 12:38) – where he eats only locusts, wild honey, and no meat and wine (note Matthew 3:4) – makes him the “new prophet Elijah”, the precursor of the second coming of Christ in the Jewish tradition/belief (cf. Malachi 3:23). In the eyes of the Jewish people at the time of Jesus, the ascetic John the Baptist was a prophetic figure in the model of Elijah (cf. in particular 6:15; 9:13).

- John’s Messianic Preaching and His Self-Assessment (vv. 7–8[37])

The special goals of John the Baptist were: to “preach” (vv. 4b, 7a) and to “baptize” (vv. 4a, b, 5c, 8a, b, 9).

v. 7: John the Baptist replies in his humility that he is not worthy[38] to bend[39] and untie the sandals of the One “who is before him” – Jesus. He says that Jesus, the Christ, would be infinitely greater than he.

v. 8: He predicted the identity of Jesus as the coming Lord, the Messiah (Hebrew), the Christ (Greek), and makes a comparison between his mission – it still existed at the time of Mark! – and that of Jesus: John the Baptist baptises with water (cf. vv. 8, 10) from the river Jordan[40] in the desert, but the coming Christ (Jesus) baptises with (the power of) the Holy Spirit[41]. The cleansing by the ritual bath/dipping and the sending of the Holy Spirit renews the heart and the mind (cf. Ezekiel 36:24–28). John’s baptism with water which prepared the people to receive Jesus’ ministry in word and deed was the beginning of the spiritual process. In this way, Jesus completed and fulfilled all that John began and prepared. Mark tells us that Jesus blends into the mass of sinners to receive the baptism of forgiveness of sins by John the Baptist in verses 9–11. The special actions of John the Baptist were: to “preach”[42] (vv. 4b, 7a) and to “baptize” (vv. 4a, b, 5c, 8a, b, 9).

- The Baptism of Jesus by John the Baptist (vv. 9–11[43])

Who: John the Baptist, Jesus, a dove (= the Holy Spirit), a divine voice

Where: “Jordan” (vv. 5, 9)

According to Luke 3:23, the baptism of Jesus by John the Baptist was followed by: “Now Jesus Himself was about thirty years old when he began his ministry”.

v. 9: A new situation with respect to time (9a: “in those days”) and place (the change from His Galilean[44] hometown Nazareth[45] to the river Jordan) – introduces the baptism of Jesus of Nazareth in Galilee by John[46] the Baptist[47] in the river Jordan (cf. v. 5).

v. 10: A word is typical of Mark’s Gospel, “immediately”[48], together with the Greek word “come up” (“ana b a í n o”[49]), introduce a contrast between the temporal act of the baptism by submersion in water and through the term “come down” (“kata b a í n o”[50]) the divine and transcendental event of the Holy Spirit coming down like a dove[51]. In this context, the passage in Mark 11:30 is very interesting. Jesus asks the religious leaders in Jerusalem about the authority of John’s baptism as follows: “Was it from Heaven, or from men?”

v. 11: As a vision (v. 10b–c) and a voice (v. 11a), God Himself proclaims[52] Jesus as His “beloved”[53], (divine) Son[54] (cf. Mark 14:61). We have the same heavenly proclamation in the context of His Transfiguration on the mountain[56] in Mark 9:7/Matthew 17:5; Luke 9:35 as a communication from (the heavenly) God with His Son on earth: Heaven plus (+) earth. It is God, who reigns in Heaven, sent His Spirit upon Jesus in the visual form of a dove. So, we see here all three “beings”, “members”, “persons” – here not in the modern understanding of individual – of the triune God in their relationship, the Trinity[57], like the “baptismal formula” of Matthew in 28:19: “the Father and … the Son and … the Holy Spirit”. Jesus’ role as Messiah did not derive from His baptism by John the Baptist but was based directly on God, the Father. After His baptism, Jesus was ready/prepared for the start of His public ministry with divine power.

1.3 JESUS’ TEMPTATION (vv. 12–13[58])

Who: Jesus, the Holy “Spirit” (v. 12), “Satan” (v. 13a), “the angels” (v. 13c)

Where: “in the desert” (vv. 3–4, 12–13)

When: “Jesus himself was about thirty” (Luke 3:23)

How long: “40[59] days” (v. 13a)

In a very short version, Mark just mentions the temptation[60] of Jesus by “Satan”[61] in the “desert”[62]. With wild “animals”[63] there, it is a solitary place (cf. Mark 1:3, 4; 2:13; 6:31–32, 35) that is ideal for prayer, contemplation, talking to God, and for renewing His spiritual power in/through God. His “time out” and “preparation time” lasted 40 days[64], after which He started his public ministry in Galilee. Unlike “Satan”[65], an angel who rebelled against God, the “angels” – the good ones – served Him and He accepted their service (cf. Matthew 4:[6,]11).

2. Central Part: The Public Ministry of Jesus, the “Christ”, in and beyond Galilee (1:14–8:26) and the Public Ministry of Jesus, the “Son of God”, on His Journey to Jerusalem (8:27–10:52)

Microstructure of Mark 1:14–45 in the Central Part of the Gospel (1:14–10:52)

The programmatic statement of the Evangelist sums up the basic meaning of the public ministry of Jesus in Galilee as a “general call”[66] (vv. 14–15[67]).

In the “report of a day in Capernaum” on the Sabbath, Mark describes the first day in which Jesus, a Jew, acted like a rabbi, preaching in the synagogue in the Jewish tradition and also as a healer of all sick people. There was a man (singular, masculine), a woman (singular, feminine), and many others (plural) in different settings and places (cf. vv. 21, 23a, 29a–b, 33, 35c) as well as different times (vv. 21b, 23a, 29a, 32a, 35a–b).

In the first of five healings (vv. 23–28, 29–31, 32–34, 40–45; 2:1–12): Jesus teaches in the synagogue of Capernaum (cf. vv. 21–22, 27d) with authority (cf. vv. 22b, 27d), and heals a man with an unclean spirit (vv. 23–28).

The second healing is that of Simon’s mother-in-law (cf. vv. 29–31). A cursory note about the healing of many sick people (cf. vv. 32–34) by Jesus is structured like ancient stories of healings. The dialogue between Simon and Jesus (vv. 36–38) introduces with the mention that Jesus had a “time out” for prayer (cf. v. 35) after His healing actions and concludes with a general statement about His preaching/teaching in Galilean synagogues (v. 39).

Mark structured the “cleansing of the leper” (cf. vv. 40–45) as an ancient classical healing story with the actor (leper in vv. 40, 42, 45a–b) and Jesus (vv. 41, 43–44, 45c–e). He did this, with the linguistic help of the conjunction “and” in verses 40a, c, 41a, b, 42a, b, 43a, 44a and the verb “come” in combination with various prefixes in verses 40a (“come”), 42 (“come away”/left), 45a (“went out”) and 45b (“come in”/enter).

Commentary on Mark 1:14–45

2.1 THE SETTING OF JESUS’ MINISTRY IN GALILEE (1:14[68]–15[69])

Who: John the Baptist, Jesus

Where: Galilee

When: “Jesus himself was about thirty” (Luke 3:23)

v. 14: John the Baptist was the “forerunner”/the “precursor” of Jesus (cf. vv. 2–11). With his arrest (cf. 6:17–29), Jesus was ready “to stand in the breach” and to begin His ministry like a (last) “relay runner”. His ministry was – to preach the Good News. Mark uses the term “Good News”[70] (vv. 1, 14–15) like a headline in verses 14c (“the Good News of God”) and 15d, the term which introduces his Gospel (v. 1: “the Good News of Jesus Christ, the Son of God”). This title is the key to the whole Gospel according to Mark. The “Good News”/“Gospel” has God as its subject, and God’s action as its object, but it is written by the Spirit of Jesus as its subject. In this way, Jesus, the Son of God, is God’s Good News in person.

v. 15: The Evangelist presented Jesus as John’s successor because He also preached – note John the Baptist in verse 4[71] – repentance[72] (cf. v. 4) of His/their listeners as a personal radical change respectively new orientation towards God in the form of a correction of the minds and deeds by “180-degrees” in the eschatological sense. Their message and call was in the form of two sentences in the perfect tense (“The time has come” – “the Kingdom of God is near”), suggesting to “use the time[73], and two imperatives: repent and believe” (in Him, the Son of God)! The purpose of this exhortation is to reach what Mark calls “the Kingdom of God”[74] and Matthew “the Kingdom of Heaven”[75]. In this way, the words of John the Baptist and of Jesus bring “Heaven to earth”[76]. “The ‘Kingdom of God’ is not to be found on any map. It is not a kingdom after the fashion of worldly kingdoms; it is located in man’s inner being. It grows and radiates outward from that inner space”[77].

2.2 JESUS’ HEALING AND PREACHING MINISTRY IN GALILEE (1:16–6:13)

2.2.1 The Call of the First Four Disciples (1:16–20[78])

- The Call of the (First Set of) Brothers Simon and Andrew (vv. 16–18)

Who: Jesus, Simon, Andrew

Where: the lakeside of the “Sea of Galilee” (v. 16a)

v. 16: Jesus “came[79] by the lakeside of the “Sea of Galilee”[80], saw” (vv. 16b, 19a) “Simon” and his “brother” “Andrew”[81] (v. 16a) and talked to them in the form of an order:

v. 17: “Come after me” (cf. vv. 17b, 20c)! First, they were Galilean “fishermen”[82] (vv. 18–19) from Capernaum or from Bethsaida (cf. John 1:44). Their occupation was a small fishing-business – a major industry in Galilee: Their normal round of daily work was fishing on the “Sea of Galilee”/“Lake of Kinnereth” by boat and washing and also repairing their “casting net”(s)[83] (vv. 18a, 19b).

v. 18: Their question was: Should they accept the invitation “come after Jesus” or not? “Immediately” – in contrast to the call of Elisha through Elijah in 1 Kings 8:21, 10:37–38; 19:19–21 –, they decided for Jesus so that they “left their nets and followed Him”[84] (v. 18 – note the parallel in v. 20) in response to His call. After the call by Jesus, then Simon and Andrew became “fishers of men” (note for this metaphor Jeremiah 16:15–16) in the sense of “headhunters”. The two Galilean fishermen, who caught fish before, left their fishing business and changed their lives (cf. 1 Corinthians 1:26–27) as His co-workers.

According to the Gospels of Mark, Matthew and Luke, both were His first disciples. However the Fourth Gospel tells us that Jesus calls Andrew and one unnamed person (maybe John[85], the Apostle or/and the Evangelist, the Seer of Patmos and author of Book of the Revelation) while they were in the company of John the Baptist (John 1:35–40).

- The Call of the (Second Set of) Brothers James and John (vv. 19–20)

v. 19: In the second encounter Jesus “came”, “saw” (cf. v. 16b) the fishermen “James” and “(his) brother ( )” “John”, the “sons of Zebedee” in their “boat”[86]

v. 20: and He “called them” (cf. v. 17; 2:17). Their re-action is like that of Simon and Andrew – “immediately” “they left all” (cf. 1 Kings 19:19–21) – their father/family and their life as “fishermen” – to follow Jesus, to invest their future in Him as His disciples and to become “fishers of men”.

A divine call/vocation is a direct summons in which God makes clear to the man that He has chosen and destined him for a particular mission in His plan of salvation[87]. Jesus, the “Son of God” (Mark 1:11 and John 1:34), calls His disciples in this manner. His first four disciples – Simon (Peter), Andrew, James, John (cf. vv. 16–20, 29; 3:16–18a; 5:37; 9:2; 13:3; 14:33) – were fishermen, but the discipleship is not limited to Galileans and fishermen, as shown in the example of the tax collector Levi in Mark 2:13–17/Luke 5:27–32 or Matthew in Matthew 9:9–11; 10:3. The call changes the life of these men, not merely externally, but in the inner most part of their being, for it makes them new men.

The new community around Jesus is similar to following[88] a rabbi. In contrast to a rabbi or a philosopher, Jesus calls His “students”/disciples as His personal collaborators who will follow Him as teachers and healers – in word and deed. At first, there were only four disciples, then others followed them. The “twelve” disciples were following in His footsteps, and were sent out to administer/lead on behalf of Jesus as His companions and co-workers, as “fishers of men” or “ambassadors” of the “Kingdom of God”.

2.2.2 His Teaching and Healing in the Synagogue of Capernaum (vv. 21–28[89])

Where: Capernaum (v. 21a): synagogue (vv. 21b, 23a, 29a); Simon’s house (vv. 29b, 33), “a solitary place” (v. 35c)

Who: Jesus, a sick man (vv. 23–26), His first four disciples (vv. 29, 36–38a), Simon’s mother-in-law (vv. 30–31); “the crowd” of Galilee (vv. 22, 27–28, 32b–34, 37)

When: Sabbath (vv. 21b, 32a, 35a)

- The Setting as a Summary (vv. 21–22[90])

v. 21: The “one day in Capernaum” is the first day of Jesus’ public ministry in Galilee (cf. 1:14–6:13). On this day, He acted as teacher and healer in word and deed. The plural in verse 21a is linked with the story of the call of His first four disciples (cf. vv. 16–20). These four names are also mentioned in verse 29. So, Jesus and His disciples came from the “Sea of Galilee” to Capernaum (= “village of Nahum/Comfort” – cf. 2:1; 9:33), on the northwest shore of this lake. This city – the “adopted town”[91] of Jesus – was the centre of His activities in Galilee because, as the headquarters of many Roman troops, it was an ideal place for Jesus to bring the Good News of God’s Kingdom to the people, both Jews and non-Jews.

The “Sabbath” begins with the sunset on Friday evening (v. 21) and ends with the sunset on Saturday (v. 32a–b). The Jewish men must go to the synagogue as a house of prayer and as schoolhouse – and so did Jesus, who was a Jew[92] (cf. Mark 3:1–2), and His Galilean disciples (6:2). The first part of the service in the synagogue would be prayers (“Shema Israel” and “Shmone-Esre”/“Amidah” [2 Maccabees 1:24–29]), scripture readings, and the second part would be teaching and preaching. Anyone of sufficient learning could be invited to teach without having undertaken rabbinical studies: Jesus also – in the synagogues (6:2), in the Temple of Jerusalem (cf. 11:17; 12:35; 14:49) and everywhere else (cf. 2:13 [by the lake]; 4:1 [by the lake]; 6:6 [in villages], 34 [by the lake]; 8:31 [first prediction of the Passion]; 9:31 [second prediction]; 10:1 [the region of Judea]). Because of His healing on the Sabbath (note 1:23–28, 29–31, 32–34; 3:1–6), Jesus as healer has come into conflict with the law of the Sabbath (cf. Exodus 23:12; 31:12–17; Numbers 15:27–36) which is a gift of God for the relaxing of body and soul (cf. the “Third Commandment” of the so-called “Ten Words” in Exodus 20:8–11/Deuteronomy 5:12–15). Usually Jesus accepted the law of Sabbath, but when facing someone in distress, for example, sickness or hunger, the human being takes precedence: “The Sabbath was made for man” (cf. Exodus 23:12; Deuteronomy 5:14), “not man for the Sabbath” (Mark 2:27 – cf. Luke 6:5).

v. 22: Therefore because of the amazed/astonished (positive!?) reaction (cf. Mark [10:32;] 11:18) of the congregation, Jesus read the scripture and preached/taught: His “teaching”/“preaching” had (divine) “authority”/“power” (cf. vv. 22a, 27d; 2:10; 3:15; 6:7) as “the Son of God” (1:1), in contrast to the scribes[93] (cf. 12:38) who seemed poor in comparison. They were experts in the Hebrew Bible – our “Old Testament” –, the Jewish law of the theocracy of Israel, and yet the words of Jesus are powerful and divine, spoken in the name of God.

- His Action/Exorcism in Words (vv. 23–26)

v. 23: A new situation in the synagogue is introduced by the description of a man with an unclean spirit[94] (cf. the “diagnosis” of his sickness in vv. 23, 26–27). In Jesus’ time, sickness was considered in Jewish understanding (cf., for example, Psalm 38:2–21; John 9:2) to be God’s punishment for sins. The evil spirit/demon in the man is crying/shouting (cf. 6:49 [His disciples])

v. 24: a description: The man “Jesus of Nazareth” (cf. 10:47; 14:67; 16:6; Luke 4:34; 24:19) is also the (divine/heavenly) “Holy One of God”[95]. The evil spirit knows who Jesus is (cf. Mark 1:34; 3:11–12), and acknowledges Him as “the Messiah”/“the Christ”. Jesus is their very opposite. That is the reason why the demon from the spiritual underworld cannot remain in His presence (v. 24a: “what is between us and you?”[96]/“what do you want with us”?”). There is no possible relationship between the evil (under-) world and the “divine” Jesus of Nazareth.

v. 25: Jesus has ordered (“Be quiet” – “come out”, cf. 4:39; 9:25; 13:48) the demon(s) to go out like an exorcism without mysterious means.

v. 26: His command was enough to let the demon(s) “come out”/send out (cf. vv. 25b, 26b; 7:26, 29; 9:25–26, 38) loudly (cf. 5:7) who was/were powerless against Jesus’ powerful healing words (9:25) and had no chance to resist it (note 9:20, 26).

- The Reaction of the People (vv. 27–28)

v. 27: The visitors of the synagogue in Capernaum – including Simon (Peter), Andrew, James, John – were witnesses of Jesus’ great and remarkable authority in word and deed. Therefore they asked the question of His identity: “Who is Jesus” (v. 27c)? Mark gave the answer to this question earlier: The “rabbi” of God’s Word and the “healer” “is the Nazarene” (v. 24a) and “the Holy God” (v. 24c). This “Good News” about Jesus could not be keep secretly and stay only in the synagogue. The visitors’ amazement about Jesus’ good actions (cf. 10:32) made them His promoters outside of the synagogue in the city of Capernaum

v. 28: and in the whole region of Galilee (note 1:14–6:13). They acclaimed/proclaimed Him – He is truly a teacher and healer with authority in word and deed.

2.2.3 His Healing of Simon’s Mother-in-Law in her/his House (vv. 29–31[97])

Who: Jesus, James, John, (Andrew), Simon and his mother-in-law

Where: in Simon and Andrew’s house (in Capernaum)

- The Setting (v. 29)

“Immediately” after the service in the synagogue, Jesus and His first four disciples – two sets of brothers[98] (cf. vv. 16–20) – change place: from the synagogue to Simon’s house[99] which was His/their base/headquarters/“home”.

- The Diagnosis (v. 30)

The new person – Simon’s mother-in-law[100] – is the centre of the second “healing story”. The diagnosis of her sickness is short: She is “lying” down (cf. 5:41 – the resurrection of the daughter of Jaïrus) in bed with “fever”[101] (cf. vv. 30b, 31c; Luke 4:38c, 39b or John 4:52). That is the reason that she was not active. Therefore the disciples James, John, Simon (and Andrew) talked about the distress of Simon’s mother-in-law (cf. Psalm 38:12 or Job 6:14–30) and not with her.

- Her Healing by Jesus (v. 31a–b)

Jesus came, saw and conquered the fever of Simon’s mother-in-law. Jesus, who had no fear of contact with the sick, healed her by touching her “hand”[102] and the fever “left” her.

- Her Reaction (v. 31c)

Her serving them proves her sudden and complete recovery – at first, she was passive, but after her healing, she could be active. According to the Jewish tradition, she “served”[103]/ministered supper to the group around Jesus after regaining her health by His touch.

2.2.4 Summary[104] of Some Healings and the Reaction of the People (vv. 32–34[105])

- The Setting (vv. 32–33)

A genitivus absolutus – note the participle “genoménes” in combination with the genitive “opsías” of the noun “opsía”[106] (cf. 1:32; 4:35; 6:47; 14:17; 15:42) – introduces His exorcism/healing in Capernaum after sunset[107] because of His healing(s) in Capernaum on the Sabbath day: “All inhabitants of the city” (v. 33) of Capernaum brought (cf. 2:3; 7:32; 8:22; 9:17) their sick (cf. vv. 32, 34; 2:17; 6:55) and those possessed by demon/s (cf. 5:13, 16, 18) in front of (the “door” – cf. 2:2) Simon’s (mother-in-law’s) house, hoping that He could heal and exorcize them like the man with an unclean spirit in the synagogue (cf. vv. 23–28).

- His Healing of Many Sick People (v. 34)

The summary note about His generally powerful healing (cf. 3:2, 10; 6:5[, 13]) of “many” – note the different word “all” in Matthew 8:16; Luke 4:40 – sick men and women concludes the first “day of Jesus’ public ministry in Capernaum”. As in Mark 1:24, the demons[108] recognize Jesus’ true identity, but He has the last (powerful) word and not the demons.

2.2.5 His Departure from Capernaum (vv. 35–38[109])

- The Note about His Praying (vv. 35–37a)

v. 35: A new scene again: Early in the morning (cf. 15:1; 16:2, 9) on the next day (= Sunday at dawn – using a genitivus absolutus: “opsías” [genitive] “dè genoménes” [particle]), Jesus quietly goes off to a lonely place (cf. 1:3, 4; 2:13; 6:31, 32, 35) to pray[110] alone with God (cf. 6:46 or 14:32, 35, 38, 39; 15:33–34) and to “refresh”/“refill” (spiritually, contemplatively) His power in/through God after His powerful acts of preaching and healing (cf. vv. 21–28, 29–31, 32–34).

vv. 36–37a: Like in verses 16–20, 29–30, 36–38, Simon and his companions (= Andrew, James and John, sons of Zebedee) are actors of the scene. They were looking for Him. This time, they disturb His “time out” because they find Him[111] (cf. 3:32 or John 6:24).

- The Dialogue (vv. 37b–38)

In the dialogue between Jesus and the group around Simon, He suggests that His ministry is not only limited to the city of Capernaum. His mission of preaching and healing is for all of Galilee (or Israel? – cf. Mark 1:14–15) – up to Jerusalem – it is the centre/“navel” of the Jewish world –, place of His Death (cf. 11:1–15:47) and Resurrection on Easter Sunday morning (cf. 16:1–8). That means that His call is not a regional one, but it is a universal/global one.

2.2.6 Summary[112] of His First Preaching Journey through Galilee (v. 39[113])

Mark’s third general note (cf. 1:14–15, 21–22) emphasizes Jesus’ intention to continue His ministry of preaching and healing, as well as “exorcizing”, throughout the region of Galilee (1:14–6:13) as God’s servant armed only with His mouth (in word) and hand (in deed).

2.2.7 His Healing of the Leper (vv. 40–45[114])

Where: somewhere in Galilee (cf. v. 39) perhaps outside a settlement because lepers usually had to live in caves far from other (healthy) people

Who: a leper, Jesus, the priest (cf. v. 44), the Galilean people (cf. v. 45)

- The Setting/the Diagnosis (v. 40a)

Leviticus 13:1–46 states that the “Law of Moses” describes the various kinds of illness and rules regarding infectious skin diseases. The diagnosis of man’s sickness is clear: leprosy (cf. 2 Kings 5:1–19 or Mark 14:3: “Simon the Leper” or Luke 17:11–19: “the Ten Lepers”). The Jewish leaders and the priests had declared the people who had leprosy “unclean”. That meant that lepers were unfit to participate in any religious or social activity. Because the laws said that contact with any unclean person made a person unclean too, some people even threw stones at lepers to keep them at a safe distance: They were separated from both family and community, and so were isolated and alone – “living dead”. The Jewish people believed sickness was God’s punishment for a sinful life (cf. Exodus 34:7; Leviticus 26:14–46; Numbers 12:9–12; 21:6; Psalms 32:10; 38:1–22; 39:12; 41:5; 103:3; Job 22:1–11; 34:11or John 9:2–3).

- The Request of the Leper (v. 40b–d)

On his own initiative, the leper emphatically begs[115] Jesus, while kneeling as a sign of his respect and desire to honour (cf. Mark 10:17 or Matthew 17:14), to make him clean/to heal him: “If you want, you can make me clean”.

- His Healing by His Word (v. 41)

Jesus wants to heal the leper; the healing takes place by word: “I want – be clean” and through touch (to extend His hand and touch[116] him with His hand” – cf. Mark 3:5[117]), because He is filled with com-passion[118] for outcasts; such is Jesus’ divine will and power as “the Christ” and “Son of God” (1:1). He has no fear of contact with the sick, who in Jewish eyes are sinful people: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners” (2:17). They believed sickness was God’s punishment for a sinful life (cf. Exodus 34:7; Leviticus 26:14–46; Numbers 12:9–12; 21:6; Psalms 32:10; 38:1–22; 39:12; 41:5; 103:3; Job 22:1–11; 34:11 or John 9:2–3).The laws also said that contact with any unclean person made a person unclean too.

- Declaration of his Healing (v. 42)

The comment of the Evangelist states that “immediately”[119] the unclean leper was cleansed through Jesus’ will and power by mere word and touch.

- His Command/Advice to the Healed Man (vv. 43–44)

Again in Leviticus 14:1–32/15:18 is stated that the “Law of Moses”[120] dictates that a healed leper had to go to Jerusalem so that a priest could examine him – as a sign of Jesus’ and the leper’s respect and acceptance of the law. Therefore Jesus advised/ordered the healed man: “Go” directly – “do not tell anyone” – and “show yourself to the priest” in Jerusalem according to “Moses”[121] (cf. Leviticus 14:1–32). Then he should “offer the gift” (cf. Leviticus 14:4 [first day: two live clean birds], 10 [on the eighth day: two male lambs and a one-year-old female lamb]). In this way, those who were cured/cleansed got the chance to re-enter society: The outcast can return to the religious and civil life of the Jewish theocracy in community, in a “180-degree-turn”: before, the sick person was like a “living dead”, and after the healing, he/she will have another chance – a new life. To send the healed leper to a priest was also a way to verify Jesus’ powerful healing.

Jesus warns the man to remain silent about his healing (cf. in particular Mark 7:36 or for His disciples in 8:30 and 9:9 – the so-called “Mark messianic secret”).

- Different Reactions (v. 45)

The first reaction was that the healed man ignored Jesus’ advice by making his healing public – “spreading the news”/preaching[122] – to everybody and everywhere in Galilee.

The second reaction was that the people (of the cities[123]) came to Jesus – a sign of their proclamation/acclamation. He could not stay in a town openly, but had to stay outside in lonely places as in a “desert” in the sense of a “time out” in order to pray to/stay in contact/relation with God the Father (cf. vv. 3–4; 2:13; 6:31, 32, 35, 46; 14:32, 35, 38, 39; 15:33–34).

Chapter 2

Microstructure of Mark 2:1–3:6 in the Context of Jesus’ Healing and Preaching Ministry in Galilee (1:16–8:26) in the Central Part of the Gospel (1:14–10:52)

With a clear parallel to the five healings (cf. 1:23–28, 29–31, 32–34, 40–45; 2:1–12), Mark composed five stories of conflicts (cf. 2:1–3:6[124]) with various opponents of Jesus – the scribes (cf. 2:6–7 ), the scribes of the Pharisees (note v. 16), the disciples of John the Baptist (cf. v. 18), the Pharisees (cf. vv. 18, 24; 3:6), and the Herodians (cf. 3:6): because of His forgiveness of sins, denounced as blasphemy (cf. 2:1–12), His eating with sinners such as tax collectors, the call of Levi, a tax collector, as His disciple (cf. vv. 13–17), the “liberal”/lax practice of fasting by His disciples (cf. vv. 18–22), and the ignorance of the Sabbath by His disciples (cf. vv. 23–28) and Himself (cf. 3:1–6), “Jesus meets increasing opposition”[125]. The first (cf. vv. 1–12) of these five is a combination of healing (cf. vv. 1–5, 10c–12) and controversy (cf. vv. 6–10b) by making a verbal statement of Jesus – in particular with the use of questions (cf. vv. 8c, 9a–c) and imperatives (cf. vv. 9d–f, 11b–d) – on the subject of forgiveness of sins (cf. vv. 5c, [7,] 8c–11). Like Mark 1:40–45, the text of Mark 2:1–12 is also structured through the use of the conjunction “and” in verses 1a, 2a, c, 3a, 4a, 5a, 8a, 9e, f, 11d, 12a, b and the verb “come” in combination with various prefixes in verses 1a (“come in”/enter), 3a (“come”), 12c (“went out”). This story shows us that Jesus is the “Son of Man” who exercises both the power to heal and the power to forgive sins.

Commentary on Mark 2:1–28

2.2.8 His Healing of the Paralytic (2:1–12[126])

Where: Capernaum in “Peter’s house” (v. 1 – cf. 1:29!)

Who: Jesus, a paralyzed man (vv. 3–5, 11–12), four stretcher-bearers (v. 3–5), a few scribes (v. 6), and the crowd (vv. 2, 4, 12) – remark: His disciples are not mentioned

- The Setting (vv. 1–2)

v. 1: A general note[127] about the stay of Jesus in Capernaum introduces the first of five conflict stories. Jesus used Peter’s house in Capernaum (cf. 1:29, 33; 9:33) as His base/headquarters/“home”.

v. 2: Many people gathered in front of Peter’s (mother-in-law’s) house in Capernaum (cf. 1:33) to listen to His preaching (cf. 1:45) and/or to be healed by Him, in such a way that the entrance to this house was blocked. That remark is the starting point of the healing of a paralytic.

- The Diagnosis of the Paralysed Man (vv. 3–5)

v. 3: Paralysis means restriction of movement and the loss of the power of feeling or sensation. The muscles are weakened, the joints stiffened and the senses diminished. The paralytic could not walk and was immobile. So he needed help in order to get to Jesus – in fact, four stretcher bearers (one at each of the four corners/ends of the stretcher[128]) took the initiative to bring him to Jesus[129].

vv. 4–5a: But the five men (v. 5a: faithful – cf. 5:34; 10:52 in contrast to Mark 6:5: no faith – no healing!), i.e., including the paralytic, could not reach Jesus. They solved this problem in their own way: They decided spontaneously to go to the roof[130], probably using the outside staircase that was a standard feature in Palestinian houses (cf. 13:15), and opened it above Jesus to let down the stretcher on which the paralytic was lying.

v. 5b–c: With an affectionate address, “child”, Jesus made His promise as the “Son of God” (1:1) (in the name of God, His Father [note the “passivum divinum”]), to “forgive” his “sins”[131] (note the use of the present tense in vv. 5, 7, 9, 10). It had the effect of linking illness and sin in a causal relationship (cf., for example, Psalms 41:5; 103:3; Isaiah 1:4–6).

- Jesus’ Statement about His Forgiveness of Sins against the Scribes (vv. 6–10)

v. 6: This statement of “Jesus of Nazareth” opens the (nonverbal – cf. the verb “think” in combination with the phrase “in their hearts”[132] in vv. 6b, 8c) criticism of some scribes[133], teachers of the law in verses 6–7, who had observed Him.

v. 7: According to Leviticus 24:15–16 and to Exodus 20:7; 22:27, for the Jewish leaders, the statement of Jesus was blasphemous (cf. 14:64 in the context of His Passion), because only God can forgive sins. Forgiveness of sins is exclusively limited to God (cf. Exodus 34:6–7; Isaiah 43:25; 44:22). In cases of blasphemy, the Jewish leaders would punish the “guilty” by stoning in order to prevent pseudo-prophets.

v. 8: “Immediately” Jesus reads through their minds and asks them the same question in verse 6b.

vv. 9–10: The same interrogative word “what” in both verse 9a and in verse 8c introduces the alternative question with regard to the paralytic: either to forgive his sins (vv. 9c, 10b: “on earth”) or to heal him (note the three imperatives in vv. 9d, 11b: “get up”[134], vv. 9e, 11c: “take your stretcher” and v. 9f: “go around/walk” [cf. 5:42; 8: 24]). The argument is set in terms of an easy versus difficult task, thereby rejecting the scribes’ claim that forgiveness of sins is impossible for a human being. Jesus, the “Son of Man”[135], then performs the apparently more difficult task of curing the paralytic – in order to show that the apparently easier task ([verbal] forgiveness of sins) can indeed be done by Him.

- The Healing by His Word (v. 11)

Jesus’ translates His intention to heal the paralytic in verse 9d–f into action, by giving commands to the paralytic (cf. three imperatives in v. 11b/vv. 9d, 12a; v. 11c/vv. 9e, 12b; v. 11d/vv. 9f, 12c). After these words, the paralytic gets up, takes his stretcher/ mat and goes home (cf. v. 12a–c), whereas previously, he could not walk.

- Declaration of his Healing (v. 12a–c)

After the healing, he can go home, the faith of the four faithful stretcher-bearers is confirmed, and the crowd, as the audience praises God for this powerful healing by Jesus, the “Son of God” (1:1)/“Son of Man” (2:10).

The functions are the signs of the validity of Jesus’ declaration about forgiveness. Jesus heals (completely: body and soul) by word alone – a fact that confirms the (divine) authority/power (cf. v. 10 and 1:22, 27; 3:15; 6:7) of His words of forgiveness.

- Reaction of the People (v. 12d–f)

The reaction of the crowd (including the scribes!?) expresses amazement and (theological) praise of God for Jesus’ (divine) healing power.

2.2.9 The Call of Levi (vv. 13–17[136])

Who: Jesus, Levi[137], His disciples, some tax collectors and sinners, the scribes and the Pharisees

Where: in Levi’s house (in Capernaum)

- The Setting as Summary Note[138] (vv. 13–14)

v. 13: As in Mark 1:16, Jesus walked beside the “Sea” (of Galilee) and was “teaching” a large crowd (cf. 1:21–22; 4:1–2; 6:2, 6, 34; 8:31; 9:31; 10:1; 11:17; 12:[14], 35; 14:49).

v. 14: During His walk, He “came”[139], “saw”[140] and “called”[141] as well as won “Levi”[142], the “tax collector”[143] and “son of Alphaeus” (cf. Mark 3:18/Matthew 10:3/Luke 6:15; Acts 1:13), as His disciple like Simon (Peter), Andrew, James and John, the sons of Zebedee, in 1:16–20.

- A Discussion between the Pharisees and Jesus at Dinner (vv. 15–17)

v. 15: Levi “stood up”[144] and “followed” “Jesus” directly (cf. 1:18 [Simon Peter and Andrew]; 8:34; 9:38; 10:21, 32, 52; 15:41 [the Galilean women]) with determination – without ifs and buts. He left a lucrative career for potential spiritual gains. Jesus’ calling is in the present tense, to show that we are all called to follow Jesus, now as well as then. The term “follow me” can be taken literally to mean that Jesus’ disciples are walking behind their master as a sign of respect, like the students of a rabbi.

+ The Pharisees’ Inquiry (v. 16)

Jesus was eating in the company of “tax collectors and sinners” (vv. 15–17) as well as “the scribes[145] and the Pharisees”[146] (cf. 7:1) during an oriental banquet[147]. The religious Jewish leaders “saw” Jesus at dinner with sinners. In their view, a Jewish tax collector had a bad reputation as a public “sinner” (cf. Luke 18:11). He was cheating his own people because he handled the money of the Roman Empire and collaborated with an alien authority whose taxes, moreover, could be arbitrarily determined. The Pharisees were experts in (Hebrew) law and interpreted it strictly. The teachers of the law and the priests prided themselves on the exact observance of the laws. So, Jesus was also a sinner in their mind because a bad apple also makes a good one bad. Therefore they “say” to His “disciples”, “why” does Jesus “eat[148] with tax collectors and sinners”?

+ Jesus’ Answer (v. 17)

Jesus “heard” their critical question. His argument by making a double correction[149] (“not … but”) shows the real meaning of the law (cf. Deuteronomy 28:15, 21–22, 27–28, 34–35, 58–61 or 2 Chronicles 26:19–21) to the Pharisees: It is “not the healthy[150] who need the doctor”[151] (cf. 5:26 or Luke 4:23; 5:31; 8:43), “but the sick[152]” (v. 17b–c), and Jesus did “not come to call[153] the virtuous[154], but sinners” (v. 17d–e). Unlike the Jewish leaders or people, Jesus does not reject anyone even if they offend the law (cf. Psalms 38:12; 41:5: 88:9, 12; Job 16:7; Isaiah 53:3). The God (YHWH[155] – “adonai”) in the Hebrew Bible is like a “doctor”[156] (cf. Numbers 12:13; Deuteronomy 32:39: Psalm 147:3; Job 5:18; Hosea 6:1):

Verse

Who(m)/What A

Jesus

Who(m)/What B

17b–c

to need not the healthy

Doctor

… but the sick

17d–e

Did not come to call[157] the virtuous

I

… but sinners.

In the eyes of the “Son of Man”, God has created and cares equally all people(s) and He is there for all of them – the good and bad alike: the healthy and the sick, the righteous and the sinners, the poor and the rich, etc. The purpose of Jesus is that all people should “treat others as well as one would like to treat you” (note the “Golden Rule” in Matthew 7:12). All are God’s creatures. Nobody should be arrogant, snobbish, self-complacent or self-righteous (cf. Matthew 23:23–26).

2.2.10 The Question about Fasting (vv. 18–22[158])

Who: Jesus, His disciples, the disciples of John the Baptist and the Pharisees (v. 18)

Where: “no place indicator”[159]

- The Setting (v. 18)

The “disciples”/students of “John”[160] the Baptist (cf. Mark 6:29; Matthew 9:14/Luke 5:33; 7:18; John 3:25) and “the Pharisees”[161] (cf. v. 24) ask Jesus about the different practice of “fasting” (vv. 18–20): “Why” – cf. the question of Pharisees and scribes in Mark 7:5 regarding the unclean hands of His disciples – “is it that the disciples of John and the disciples of the Pharisees fast, but your disciples do not?” The fasting was on the “Day of Atonement” (“Yom Kippur”). According to Leviticus 16:29–31, it was a total abstinence during the whole day, from sunrise (6 a.m.) until sunset (6. p.m.). It was “not a matter of obligation”[162], but the Pharisees in particular – their Jewish name means “the separated” – fasted for both body and soul twice a week (cf. Luke 18:12) – every Monday and Thursday. Jesus openly criticised their formal ritual and their practice of fasting (cf. Matthew 6:16–18; 11:17–19/Luke 7:32–35).

- Jesus’ Answer (vv. 19–22)

Jesus, who fasted 40 days (cf. Matthew 4:2 in the context of His Temptation in Matthew 4:1–11/Mark 1:12–13; Luke 4:1–13), explains His statement with a suggestive question (v. 19). He further emphasizes this with two brief parables (cf. vv. 21–22), which are structured around the Greek word “oudeίs” (= nobody/no one) in verses 21a, 22a.

v. 19: His question is a short evocation of the feasting and rejoicing during a wedding feast: “[ ] the guest/closest friends[163] of the bridegroom, who are ‘with Him’, [cannot] fast while the bridegroom is (still) with them”? No, and therefore Jesus suggests that His own companions/disciples, who are “with Him” (cf. 6:50), cannot fast either.

v. 20: Then “on that day”, they “will fast”, i.e. when Jesus, who is the “bridegroom”[164] of this parable/example, “will be taken away” from them – an allusion to an “eschatological prediction” of His Death on the Cross in Jerusalem (cf. 15:20b–41).

v. 21: Afterwards two sayings “illustrate the incompatible differences between the old way(s) and the new”[165] way(s), using two plausible examples of the time of Jesus: The first example would have been immediately clear, especially for women, and they would agree with Him that it is not advisable to “sew a piece of new/unshrunk cloth on an old cloak[166]” because the “new”[167] “piece/patch”[168] pulls away “from” the “old” and the “tear” gets “worse”.

v. 22: And men would have agreed with His argument in the second saying that “new wine”[169], which ferments and gives off gases and pressure, would break old wineskins, which were made of goatskins:

“Nobody puts new wine into old wineskins”,

if he does, the (new) “wine will burst the (old) wineskins”,

so that both the new “wine and the (old) wineskins will be lost”.

His synthesis/correction (“mé [v. 22b] – but”) is:

“but new wine” will be “in new/fresh wineskins”.

“In this case, it does not work to bring the old and the new together. The old wine has to give way to the new one[170]. Therefore Jesus proclaims a new relationship between God and Himself and between God and His disciples which is based on God. The old religious rites and customs were not compatible with this.

2.2.11 His Conflict with the Pharisees because of the Picking of Corn on the Sabbath (vv. 23–28[171])

Who: Jesus, His disciples, the Pharisees

When: “Sabbath” (v. 23)

Where: “through” Galilean “fields” (v. 23)

- The Setting (v. 23)

Deuteronomy 23:26 states that it was allowed to “pick” and eat “ears”[172]of “wheat” “so long as the traveller did not put a sickle into the field”[173]. The hungry disciples of Jesus did it in this manner during their walk through the fields with Jesus. However it was on the “Sabbath” (cf. this key word in vv. 23–24, 27–28; 3:2, 4). The conflict between the Pharisees and Jesus arises because of this “picking” activity on the “Sabbath”[174] day, which qualifies as one of “thirty-nine types of work”[175]. This activity is therefore contrary to the “Third”/“Fourth Commandment” of the Decalogue (= “Ten Words”) in Exodus 20:8–11/Deuteronomy 5:12–15 in the context of Genesis 2:2–3: God, the Creator, took a rest on the seventh day to make the Sabbath sacred for men[176]. Likewise in Exodus 31:14: “Anyone who profanes/desecrates it must be put to death, and whoever does any work on that day” (= Sabbath) “must be cut off from his people”! That is the starting point of the controversy between the Pharisees and Jesus, the rabbi, master of His disciples (cf. v. 18 and Mark 7:5).

- The Dispute between the Pharisees and Jesus because of the Sabbath (vv. 24–28)

v. 24: Therefore the “Pharisees” (vv. 16, 18; 3:6) as the Jewish authority declare this “doing” (cf. the Greek verb “poıéo” in vv. 23–25) something “on the Sabbaths” (cf. the plural of Sabbath in the Greek text!) of His disciples as “forbidden” (cf. v. 26c). That means that His disciples were Sabbath breakers and thereby against the “Law of Moses”, the Torah. Therefore they warned Him.

v. 25: Jesus who knew the written Word of God proves the view of the Pharisees who were well educated in the knowledge of the scriptures, wrong by using an example of Jewish history that is found in the First Book of Samuel 21:2–7, where King “David” and his companions (literally: “they who” [were] “with him”[177]) “were in need and hungry” (cf. 11:12);

v. 26: King David “went into[178] the House of God” – “when Abiathar was high priest”[179] (cf. 2 Samuel 8:17) – and “ate” and “gave” his companions who were “with him” the consecrated loaves of “breads”[180]/offering[181] (plural – cf. Exodus 25:23–30; Leviticus 24:5–9) which only the priests “were ... allowed to eat” (cf. Leviticus 24:9). Every Sabbath, the priests would eat the twelve consecrated loaves from the previous week instead of the new ones.

vv. 27–28: Jesus concludes His point regarding the “doing something on the Sabbath” day with a short antithetically structured parallelism, in order to put an end to the dispute with the Pharisees: “The Sabbath was made for man and not man for the Sabbath! Therefore the ‘Son of Man’[182] is Lord/Master (even) of the Sabbath!” In other words: Man should not be a “slave of Sabbath rules and regulations, which in the beginning were created to make life fuller and better for man”[183], i.e. to rest and refresh body and soul with a “day off” after six working days (cf. Genesis 2:2–3; Exodus 20:8–11/Deuteronomy 5:12–15; 23:12 and Luke 13:14)[184].

Chapter 3

Microstructure of Mark 3:1–35 in the Centre Part of the Gospel (1:14–10:52)

The third chapter of the Gospel of Mark contains some different kinds of stories, and it is therefore very helpful to classify them and to give them a structure in the sense of the Evangelist. 1206, the Archbishop of Canterbury, Cardinal Stephen Langton (circa 1150–1228 A.D.), a theologian and writer of biblical commentaries, expositions, and sermons in Paris, organized “the Bible into the standard modern arrangement of books and chapters”[185]. Sometimes, he got the right idea in his structure of the Gospel, letters and all other scriptures of the Bible, but Mark 3 is an example that shows that the archbishop did not always follow the “spirit” of Mark.

Indeed the healing on the Sabbath day of a man in Mark 3:1–6 is the last of five conflict stories (cf. 2:1–3:6). Then Mark gives examples of “positive” (cf. 3:7–19: the summary notice in vv. 7–12 and the election of “the Twelve” in vv. 13–19) and “negative response”[186] (cf. vv. 20–35) of His own family/relatives in verses 20–21, 31–35 and the scribes in verses 22–30 as His opponents in the form of a climax: “He is out His mind” (v. 21) and He has “Beelzebul” (v. 22) on His side.

Commentary on Mark 3:1–35

2.2.12 The Man with the Withered Hand and the Official Plot to Kill Jesus (3:1–6[187])

Who: Jesus, a man with a withered hand, Pharisees, Herodians

Where: in a Galilean “synagogue” (v. 1)

When: “on a Sabbath” day (v. 2)

- The Setting and Diagnosis (v. 1)

Jesus, who was a Jew, “entered/went again into” (cf. 1:21; 2:1, 26) a Galilean “synagogue” (cf. 1:21, 23, 29, 39; 6:2) to pray, read, or listen to the scripture readings of the day, to preach/discuss about it, and to worship … The last/fifth conflict story in the series (2:1–3:6) is the second Sabbath controversy (cf. 2:23–27) between Jesus and “the Pharisees”, i.e. the Jewish religious authority, in cooperation “with the Herodians” (cf. v. 6 or 12:13), i.e. the Jewish political/executive authority on behalf of the tetrarch of Galilee Herod Antipas. Because of His demonstrative “healing”[188] of a “man” with the withered “hand” (since his birth or later[189]) (vv. 1b, 3a, 5c–e) – according to the “diagnosis” of his sickness – “on a Sabbath”[190] day similar to 1:23–27.

- Jesus and His Opponents (vv. 2–5b)

v. 2: That was their reason to “observe”/“watch”[191] and “categorically” “accuse” (cf. 15:3–4: “kategoréo”) Him – and to “destroy/kill Him” (v. 6 – cf. 11:18; 12:9).

v. 3: Jesus provokes “the Pharisees”, who warned Him before (cf. 2:23–24), with His action: He orders (cf. the imperative “égeıre” of the Greek verb “egeίro” = to get/raise up in 2:9, 11; 5:41; 10:49) the handicapped man in the “middle” of the “synagogue – “stand up out in the middle!” (cf. 9:36; 14:60) – So that all could see him.

v. 4: Then He asked the male visitors of the synagogue a specific loaded question in the antithetic form: “Is it allowed on the Sabbath (day) to do g o o d[192] or to do b a d l y[193] – to save[194] soul/life”[195] (cf. 5:23; 8:35–37) “or to kill[196]?” This kind of “double questions” gives no alternative as answer: You should do the good things and save life on the Sabbath and not evil things. “Acts of mercy and the saving of life were permitted on the Sabbath […] (cf. Mekilta, tr. Shabbetha I, tr. Nezikin; m. Yoma VIII. 6)”[197]; but there was no reaction from them and they said nothing[198] – which means no answer. The issue is the timing on the Sabbath day rather than the healing, because it was forbidden to work on the Sabbath – again one of 39 possibilities (cf. 2:23) and the healing could happen on other working days – according to Jewish view at the time of Jesus.

v. 5a–b: Jesus “looked around” (cf. v. 34 and 5:32; 9:8; 10:23; 11:11) in the auditorium of the synagogue “angrily”[199] because of their hardened “hearts” (cf. Ezekiel 11:19).

- The Healing of the Man by His Word (v. 5d–e)

Then He gave a new – cf. v. 3 – order (note the imperative) to the handicapped man: “Stretch out your hand” (cf. 1:41). The man “stretched” it “out and his hand was healed”[200] (cf. 8:25).

- Reaction (v. 6)

When the “Pharisees[201] together “with the Herodians”[202] (cf. 12:13) left[203] the synagogue, “immediately”[204] after His healing on the Sabbath day despite their warning in 2:23–24, they planned to find a way to “get rid of/destroy”[205] Jesus, the Sabbath breaker. Thus, they stopped “arguing” and began “plotting against” Him, the “Son of Man” (cf. Daniel 7:13). “The die is cast.”[206]

2.2.13 Summary[207] of His Healings by the Sea (vv. 7–12[208])

Who: Jesus, His disciples, the Galilean people

Where: the “Sea of Galilee”

vv. 7–8: For a “time out”, “Jesus [ ] withdrew [with His disciples] to the lake (side)[209]”. The Evangelist tells that great crowds (cf. vv. 7b, 8c and 2:13; 4:1; 5:21, 24) “followed”[210] (v. 7b)/“came to” (v. 8d) Jesus, the healer (cf. v. 10), “from hearsay” (cf. v. 8c: They “had heard (of all) what He was doing” – cf., for example, 2:1, 3:21). They came from all directions except the district of “Samaria”[211], according to the geographical list: from His native “Galilee”[212] in the north of Palestine as local people, from “Judea”[213] (v. 7) “and Jerusalem”[214] (v. 8a) in the south of Palestine, from areas in the south (“Idumea”[215]), the east (“seashore across[216]” [the river] “Jordan”[217] = Transjordan), and the north coast of the Mediterranean Sea (“Tyre[218] and Sidon[219]”), a Gentile territory where some Jews also lived.

v. 9: Because of the crowd of people, Jesus asked His disciples to prepare a “small boat”[220], so that the “people”[221] would not “crush[222] Him”. In this way, the Evangelist emphasizes the great number of the people,

v. 10: because He had cured others (cf. 1:34; 3:2; 6:5, 13), all afflicted people were crowding to “touch[223] Him” (cf. 5:27–31[224]; 6:56; 8:22; 10:13).

v. 11: Mark also says that the “unclean spirits”[225] would “fall down”[226] before Him, because of their (unwilling) respect of Him, and loudly[227] “proclaim”/“confess”: You are the ‘Son of God’[228]” (cf. 5:7).

v. 12: Jesus firmly “warned them”[229] not to make Him known.

2.2.14 His Election of the Twelve (vv. 13–19[230])

Who: Jesus, “the Twelve” [“apostles” in v. 16a]

Where: “on a mountain” (v. 13)

v. 13: Jesus “went up on a mountain”[231] as the place of God’s presence in Jewish understanding. He formally “called/appointed”[232] His “twelve” disciples

v. 14: to “send” them – who were “with Him together” – as a kind of “sending”/“ordination”:

1st: to “preach”[233] in words and

v. 15: 2nd: with “authority/power”[234] to “throw/cast out” “demons”[235], i.e. in actions/deeds.

[v. 16a: Mark makes a short remark: “The Twelve did it” in His name.]

In this way, “the Twelve”[236] are neither above their teacher nor servants above their master, but they are “apostles”[237], ambassadors of the “Kingdom of Heaven”, who are sent on behalf of Jesus.

The number “twelve” stands for the number of the twelve tribes of Israel, the twelve sons of Jacob (cf. Matthew 19:28/Luke 18:30 in context of Genesis 29:32–35; 30:6–24; 35:18–26; Joshua 13:3–4, 8; 15:1–17:18; 18:11–19:48). Likewise it is a cosmic number that expresses the eschatological version of the newly-reborn people of God, the New Israel[238].

v. 16b: The list of “the Twelve”[239] is not simply a list of honourable names but rather the nomination of the representative disciples of Jesus in history who administer on His behalf. In the lists[240] of “the Twelve”, the Galilean companions and co-workers of Jesus are like a family community with a common destiny (cf. Mark 3:16–19; Matthew 10:2–4; Luke 6:14–16; Acts 1:13). The most important positions on a list are the first and the last. The first in listed name is “Simon”[241] with his “nickname” “Peter”[242] (v. 16b) who was the “spokesman” and the “leader” (cf. for his primacy[243] Matthew 16:16–17) of the “Twelve”. He is mentioned first with his brother “Andrew” (cf. v. 18a). After these two brothers, a second pair of brothers is listed: “James”[244] and “John”[245], the sons of “Zebedee” (cf. 1:19–20; 10:35), with the “nickname” “Boanergés”[246] given by Jesus which means “Sons of Thunder”.

v. 18: After “Andrew”[247], it continues “Philip” (5th position), “Bartholomew”[248] (6th). Then “Matthew” (7th) who is identified through his tax-collecting business[249] in Matthew 9:9–11). Some information about “Thomas” (8th) (cf. John 11:16; 14:5; 20:24, 26–28; 21:2) and Philip (cf. John 1:43–46, 48; 6:5, 7; 12:21–22; 14:8–9) is provided by the “Fourth Gospel” (of “John”). It follows “James” (9th) as the “son of Alphaeus”[250] (2:14), “Thaddeus” (10th – cf. Matthew 10:3) who is only mentioned in Mark 3:18, and “Simon” who is called “the Canaanite” (cf. Matthew 10:4, in Greek: “Kananaîos”, = that means “Zealot”).

v. 19: The last on this list is “Judas Iscariot”[251] who “handed” Jesus “over” to the Jewish leaders. The translation of the Greek verbum compositum “para-dídomı” in all Gospels qualifies Judas as “the traitor” or ‘the betrayer”, but this Greek word means “to turn someone on or over” (cf. Mark 14:10; Matthew 10:4; 26:25 [and John 6:64, 71; 12:4; 13:21; 18:2, 5]).

Jesus called people from all walks of life as His “fishers of men” (cf. Mark 1:17). He called fishermen (Simon Peter, Andrew, James and John, the sons of Zebedee), a tax-collector (cf. Matthew 9:9), Simon the “Zealot” (a member of the radical Jewish political party against the Roman Empire in Luke 6:15). He also called common people and uncommon leaders, rich and poor, educated and uneducated, married[252] and unmarried. Jesus Christ also calls us today to follow Him.

2.2.15 Various Statements about Jesus by His Relatives and the Scribes (vv. 20–30[253])

Who: Jesus, His mother (and sisters) and brothers (vv. 20–21, 31–35), the scribes from Jerusalem, the crowd

Where: in a Galilean “house” (v. 20)

- His Relatives are Concerned about Jesus (vv. 20–21)

The “negative responses” (cf. vv. 20–35) start with the intention of the members of His family/relatives – cf. vv. 31a, 32c, 33b, 34b, 35b: His “mother, (sisters) and … brothers” – “heard”[254] “about Him” – i.e. that the “crowd gathered/came together[255]” in such a way that they “went/set out to restrain[256] Him” because in their view, Jesus was “out[257] of His mind”/beside/no longer Himself.

- The Debate between the Scribes and Jesus about His Collusion with Satan (vv. 22–30)

+ The “Thesis” of the Scribes (v. 22)

“The teachers of the law”[258] (cf. 1:22; 2:6, 16; 7:1, 5; 9:14) were experts and authorities in the “Law of Moses” in the theocratic Jewish system at the time of Jesus. They had “come down”[259] from “Jerusalem” (cf. 7:1–23; 11:27–28 or the questioning of John the Baptist by the priests and Levites from Jerusalem as well as some Pharisees in John 1:19–27) because they claimed that His power was “black magic” through “Satan” (cf. vv. 23b, 26a or 1:13; 4:15; 8:33). They made this reproach to Him: He has “Beelzebul[260] (on His side); it is through the devils that He cast devils out (cf. His exorcism in 1:23–27, 34, 39; 3:15; 5:1–20; 7:24–30; 9:14–29). To these critical words, Jesus, who got their point, answers (v. 23b): “How can Satan throw/cast out Satan”?

+ The “Syntheses” of Jesus (vv. 23–27)

v. 23: Jesus “called to Him” (cf. the verb “proskaléo” in v. 13) the teachers of the law and spoke to them in “parables”[261] as plausible comparisons using four practical examples (a kingdom, a family, Satan, the entering into a strong man’s house).With these parables, He opposes their argument/logic/“thesis” that the higher demon in the hierarchy of demons can cast out the inferior ones:

vv. 24–27: His “(anti-)thesis” is that a “kingdom”[262] (v. 24), a “household/family[263]” (v. 25) or “Satan” “cannot[264] stand”/exist (cf. vv. 24b, 25b, 26b) “if” they are “divided against themselves”[265] (cf. the parallelism in vv. 24a, 25a, 26a).

v. 26: Thus His double “correction”[266] (“not … but”) of their “thesis” is that Satan “cannot stand, but he is finished”[267]/the end of him in v. 26c, d, 27a. “But” according to the “synthesis” of His reflection is that “Satan” is still active on earth – nowadays as it was then – so that Jesus cannot be empowered by Satan.

v. 27: Or: “Nobody can go into a strong man’s house and burgle[268] his property unless he tied up the strong man first. Only then can he burgle his house.”

+ Conclusion of the Debate (vv. 28–30)

v. 28: The introductory statement “amén légo humĩn”[269] emphasizes His saying about

v. 29: the (good divine power of the) “Holy Spirit” in contrast to

v. 30: the (diabolic/satanic power of the) “unclean spirit”[270], as a conclusion in which Jesus warns the scribes of the fact that all sins and blasphemes will be forgiven to the men (cf. v. 28b) except the “eternal” (= eschatological) “unforgivable”[271] sin of “blasphemy”[272] (cf. 7:22) against the “Holy Spirit” (3:29a).

2.2.16 His True Kindred (vv. 31–35[273])

v. 31: After the dispute between Jesus and the scribes/teachers of the law which occurs between the concern of His relatives (vv. 21, 31 – cf. 5:21–43; 6:7–30/34[274]; 11:12–25; 14:53–72; 15:6–32), “His mother and ‘His brothers’”[275] came, because they were convinced that Jesus “was out of His mind” (cf. v. 21). They “stood”/waited “outside” (cf. vv. 31b, 32c) and sent a message “asking”[276] for “Him” who was inside a Galilean “house”[277] (cf. v. 20a).

v. 32: His audience – a group “sitting” “around Him” to listen to His teaching – informed Him that the members of His “family” (“your mother [and your sisters] and your brothers”) were “outside looking/ asking for Him” (cf. 1:37 or 16:6).

v. 33: He replied to them with a query/question of the identity of His “family”: “Who are” (cf. 1:24; 2:7; 4:41; 5:30–31; 6:2; 11:28) “my mother and (my) brothers?”

vv. 34–35: After “looking around” (cf. v. 5) at the “circle” (cf. 6:6, 36) of those sitting around Him, He answered to His own rhetorical question Himself: Here are “my mother and my brothers! Anyone who does the will of God”[278], that person “is my brother/sister/mother.” That means that it is not the biological, physical, family relationship of His close relatives, who were outsiders according to the Synoptic Evangelists (cf. Matthew 12:50; Luke 8:21b), that is important for Him, but rather a more spiritual relationship to God/Him. These are like insiders, “a new family gathered around Jesus”[279]/“familia dei”[280], who walks according to “the criterion of God’s will”[281]. According to John 2:12; 7:3–5, 10[; 20:17]; Acts 1:14; 1 Corinthians 9:5; 1 Galatians 1:19, His “mother” or “half-/stepbrothers” were also members of this “spiritual family” in Christ.

Chapter 4

Microstructure of Mark 4:1–41 in the Centre Part of the Gospel (1:14–10:52)

Mark describes Jesus not only as a healer[282], but also as a preacher[283], teacher, and catechist, by means of three parables (first: vv. 4–8, 13–20 [the sower], second: vv. 26–29 [the seed growing by itself], and third: vv. 30–32 [the mustard seed]). These parables are about “the Kingdom of God”, and they are based on nature and the “agricultural or horticulture”[284] background of Jesus’ times. For His preaching, Jesus was using parables such as the parable of the sower. A setting of a new scene (cf. vv. 1–2) introduces this parable. After a discussion with His disciples (note vv. 10–12) in response to their question (cf. v. 10), Jesus explains the parable of the sower (cf. vv. 3–8) in verses 13–20. At the end He outlines the purpose of the parables (cf. vv. 33–34).

After the parables (cf. vv. 1–34), another event of His public ministry in word and deed takes place in the evening at sea. Mark presents the “calming of the storm” as a classical drama about a “wonder” of nature[285], with the linguistic help of the conjunction “and” in verses 35a, 36a, 37a, 38a, b, c, 39a, b, d, 40a, 41a: verses 35–36 (setting), verse 37 (the crisis/the catastrophe), verses 38–39 (the solving of the problem), verses 40–41 (the reaction/echo).

Commentary on Mark 4:1–41

2.2.17 His Words: Parables about God’s Kingdom (4:1–34[286])

- The Setting as a Summary[287] (vv. 1–2)

Who: Jesus, the people (vv. 1–3a), “the Twelve” in v. 4 (disciples)

Where: the “lake (side)” (v. 1a, d, e) of the Sea of Galilee, i.e. somewhere around the sea

v. 1: Jesus left home[288] (cf. 3:20) and went to the “lakeside”.

v. 2: Jesus “taught”[289] a “crowd”[290] and His “disciples” (cf. v. 10) again (cf. 2:13; 3:7–9) in “parables”[291] and “sat”[292] in a “boat” (cf. 1:19–20; 4:1, 36–37[293]; 5:2, 21; 6:32, 45, 47, 51, 54; 8:10, 13–14) because of the huge crowd who stood along the shore.

- The Parable of the Sower (vv. 3–8) and the Saying about “Listening” (v. 9)

v. 3: Jesus uses the example of a sower going out to sow seeds on different types of soil (vv. 4–8). After His disciples’ question about its meaning (cf. v. 10), He links the parable to “the Kingdom of God” (vv. 13–20). This parable describes four kinds of “ground” on which the “seed”[294] (v. 4a – cf. the Greek word “állo” [= other /seed/] in vv. 5a, 7a, 8a) “fell” (cf. vv. 4b, 5a, 7a, 8a), in the form of a passage from a poor quality/substandard to the best/finest soil with an eschatological view. These are three cases which illustrate the wasted seeds in verses 4–7, and one case of the “good”, fruitful “seed” in verse 8:

The Parable of the Sower (vv. 4–8)

The Consequences

Cf. “the seed” (v. 4a) –

“some fell … ” in vv. 4b, 5a[295], 7a, 8a

(1) v. 4b: the edge of “the path”

v. 4c: “the birds[296] came and ate it up”

(2) v. 5: “on rocky soil” with little ground”[297]

v. 6: it “withered”[298] away – when “the sun[299] burnt/scorched it … no roots”[300]

(3) v. 7a: “into thorns”

v. 7b: “thorns grew up and choked[301]”

the seed/s

(4) v. 8a: “in good(/rich) soil”

v. 8b: “grew”, “give fruit”

v. 9: The invitation of Jesus to the Jewish audience, which is provided in the form of an aphorism, to “hear”[302]/listen with their sense organ, the “ear”, concludes the parable of the sower (vv. 3–8), and opens the discussion about the reception of God’s/Jesus’ “Word” (cf. vv. 10–12).

- The Reason for Speaking in Parables (vv. 10–12)

v. 10: “When He was alone[303] with the Twelve’[304]”, they “asked” Him about the meaning of these “parables” (in plural! – cf. vv. 26, 30).

v. 11: Jesus explained to His disciples the purpose of the parables (cf. vv. 11–12) and the meaning of the parable of the sower (vv. 13–20).

His disciples’ asking leads them to the “gift of understanding” – to comprehend; Jesus’ critical view of the lack of understanding of the Jewish crowd (v. 12b) which is not only an intellectual understanding of the Good News. First, it needs the good will of the receiver of God’s “Word” and signs.

v. 12: With the quotation of the prophet Isaiah 6:9–10, Jesus explains that if eyes, ears (and hearts) are closed, then it is not possible to “see”[305], to “hear”[306], and to “understand”[307] His teaching/preaching about God’s “Kingdom” and His goodness. In other words: “Seeing” does not always mean “perceiving”, and “hearing” is not always “understanding”.

- His Interpretation of this Parable (vv. 13–20)

Jesus, like a story-teller, explains the parable of the sower as if He was presenting various terms of an equation (x = y; metaphor = fact: vv. 4/15a = v. 15b–c, vv. 5–6/16a = vv.16b–17, vv. 7, 18a = vv. 18b–19, and v. 8/20a = v. 20b–c) as follows:

The Parable of the Sower (vv. 4–8)

The Interpretation of this Parable by Jesus

“the seed” (v. 4a) – “some fell … ”

in vv. 4b, 5a, 7a, 8a

“some people/others … hear the word[308] …”

in vv. 15b, 16b, 18b, 20b

(1) vv. 4/15a: on the edge of “the path” =

v. 15c: “Satan comes and takes away”

(2) vv. 5–6/16a: “on rocky ground” =

v. 17b: “trial or persecution” on account “of the Word” – they “fall away”

(3) vv. 7/18a: “into thorns” =

v. 19: “worries of the life/world and the lure of wealth … make it unfruitful”

(4) vv. 8/20a: “on good soil” =

v. 20c: “accept it …”

(1) vv. 4/15a, 15b–c: It is possible that the sower is Jesus and/or all preachers and teachers of the “Word” of God and His “Kingdom” on His behalf, then and now. The “seed” is God’s “Word”[309] (cf., for example, Isaiah 55:10–11). Verse 4 describes the first of three worst case scenarios: some “seed” “fell on” the edge of “the path”, meaning that God’s “Word”/the “Good News” has no chance to spread further because “Satan” (v. 15 – cf. Mark 1:13; 3:23, 26; 8:33), the “devil” (Luke 8:12), the “evil one” (Matthew 13:19) eliminates it directly like a “bird”[310]. In this way, the result is an immediate (in the dimension of time) and total (quantifiable) refusal to accept God’s “Word” – zero per cent.

In the next two examples, the seeds will – sooner or later – have the same result: no “fruit”[311]/harvest. Those people who receive the “Word” in those examples are in (the company of) Christ for some time, but afterwards they fall away. The two main reasons for the lack of staying power are as follows:

(2) vv. 5–6/16a – 16b–17: First: People “of a moment” (v. 17) are like “rocky soil” (vv. 5, 16a); they are enthusiastic but unstable and quickly fall away[312]. In moments of “trial/tribulation” (cf. Mark 13:19, 24) or “persecution” (cf. Mark 10:30 or Matthew 5:10–12; 10:23; 23:34) such people easily get confused/in doubt/discouraged, and thus they fall and run away quickly. They deny His “Word” like Simon Peter in Mark 14:27, 29, 66–72.

(3) vv. 7/18a – 18b–19: Second: This group of people is like the seed that “fell among the thorns” (vv. 7, 18a) – that means that the worldly “cares”[313] of this life and the desire/“lure” for wealth” (cf. Matthew 6:19–24, 25–34) – as a (self-) deception[314] – choke God’s Word, making it “fruitless”.

(4) vv. 8/20a – 20b–c: However the best outcome is when the Good News of God’s “Word” “falls on good/rich soil”. This “good/rich soil” is made up of people who listen to, hear, understand, accept, and apply the “Word” of God. They can keep on “bearing fruit” in good works. In this way, the seed of true disciples of Jesus is completely fruitful – up to one 100[315] per cent – and at the same time a success for the sower. “To bring fruit” is a term that Jesus and/or the Early Church used to refer to a productive/meaningful life and following Him unconditionally.

- Some Sayings by Jesus (vv. 21–25[316])

Between the parables of the sower (cf. vv. 4–8) and its interpretation (cf. vv. 13–20) and the parable of the seed growing by itself (cf. vv. 26–29), there are two short saying/parables (cf. vv. 21–25) about the lamp (cf. vv. 21–22) and the measure (cf. vv. 24–25). They are like “flashes” given for reflection:

v. 21: The first saying/parable uses the example of a “lamp”[317] which should be put on a “lamp-stand”[318] and not “under a bushel[319] or a bed”. Its form is a loaded question (cf. “not” in v. 21b, d). The answer is clear, “a lamp” has to be put on “a lamp-stand” and should “not be put under a bushel” – the light will go out/off without oxygen – “or under a bed” – it will burn the bed and the whole house. The function of a lamp is to give light – it “is lit not to be hidden away, but rather to be placed where it can give the most light”[320]. This saying/parable takes into account the context of the time of Jesus: A Palestinian house with one room only had one small window, so that in the house it was very dark. Therefore the inhabitants needed a lamp filled with (olive) oil to light indoors (cf. Luke 15:8; Matthew 5:15[321]).

v. 22: In this context of a lamp that should not be “hidden”[322], the following section is expressed by making a correction[323] (“not … but”): “For there is not(hing) hidden, that will not be visible/disclosed, and nothing” kept secret, except to be brought to light – “done that it should be hidden away, but that it should be(come) visible”.

v. 23: As in verse 9, Jesus repeats His advice: “If anyone has ears to hear let him hear!”

v. 24: The saying/parable about the “measure” – cf. the words “measure” “módios” in v. 22, “métron”[324] in v. 24, and the verb “metréo”[325] – is presented as a proverb. Verse 24c directly picks up on the verb “hear” in verses 23, 24b. The imperative of the verb “see” in verse 24b, i.e. “pay attention", emphasizes the importance of this proverb: The amount you “measure” (present tense) out, it amount that you “will be measured/given” (future tense). The proverb ends with His promise: “and even more will be given to you” in verse 24d.

v. 25: Jesus explains His promise with a second “proverb commenting on socio-economic matters”[326] – for example, skills, power, craft – with a contrast for the man “who has will be given more” – and from the man who “has not, even what he has will be taken” away (cf. Matthew 25:28–29/Luke 19:24, 26).

- The Parable of the Seed Growing by Itself (26–29)

v. 26: Jesus compares the “basileía toũ theoũ” (= “Kingdom of God”) with a seed growing by itself in the sense of 1 Corinthians 3:6–7. At the beginning, a farmer “throws”/“sows” “seed”[327] “on land/ ground”[328] (cf. vv. 1, 31 or John 12:24).

v. 27: During the farmer’s “sleep” or when he is “awake”, “night and day”, that means all the time/always (note 5:5), the “seed is sprouting and growing” without his “knowing” – not aware of (cf. 11:33; 12:24; 13:32–33, 35). The farmer does not know anything of the “dynamic […] process of growth itself […] between the seed and the soil”[329]. Between the act of “sowing” (v. 26) at the beginning and the “harvest” (v. 29) at the end, the growth of the “wheat”[330] in the earth is an “automatic”[331] process, like the growing up of a baby in the mother’s womb. That is the law of nature that works under the control of God, the Creator, and not under the control of the farmer. “Man can discover things; he can rearrange them; he can develop them; but create them he cannot. We do not create the Kingdom of God; the Kingdom is God’s”[332]. All is in God’s hands; therefore let us always be patient and trust in Him.

v. 28: Jesus describes the mysterious way of “the gradual growth of the seed prior to the harvest”[333] in a series of steps: After the “sowing of the seed” by the farmer (cf. v. 26), the seed grows up by itself gradually with the changes as follows: The first step which is the “grass”/“shoot” appears (cf. 6:39), the second step (“then”) is the “ear” (cf. 2:23), the third (“then”) is the “full grain in the ear”, and to bring fruit (cf. vv. 20, 28a, 29). It needs time and patience.

v. 29: At the end[334], when the “fruit” is ripe/ready and so the time of the “harvest” has come, the farmer can cut it with the “sickle”.

The purpose of the parable on the “automatic” growth in nature is to describe/illustrate the coming of “the Kingdom of God”.

- The Parable of a Mustard Seed (vv. 30–32[335])

v. 30: Another example on “the Kingdom of God” (cf. vv. 11, 26) is the parable of a “mustard seed”[336] which is presented by making a “comparison” – note the Greek verb “homoıóo”[337] (cf. Matthew 13:24; 18:23; 22:2; 25:1)

v. 31: because of the reality of the contrast at the beginning after the “sowing” (cf. vv. 3–4, 14–16, 18, 22, 31–32) respectively throwing by a (male) farmer/ and growth of the tiny seed. First, it is “the smallest[338] of all the seeds” which exist “on earth” (cf. vv. 1e, 26c);

v. 32: the final stage of the growth is that it will become “the biggest shrub” – note the climax. Jesus has illustrated the dynamics of the “Kingdom of God”[339]. At the beginning, a “bird” in “the sky”[340] could eat this very small seed; afterwards the “bird” can “camp”[341]/build a nest “in its branches”[342](cf. Daniel 4:8–9, 12, 18, 21–22 or Ezekiel 17:23). Likewise “the Kingdom of God” starts in a subtle and nearly invisible way, but if the seed grows up, then it is very fruitful (cf. vv. 8, 20).

- Summary: His Use of Parables (vv. 33–34[343])

v. 33: With the help of the combination of the term “parable”[344] and the verb “say”[345], Mark introduces a second statement about Jesus’ speaking (only) in parables[346] with a link to His first discourse in verses 10–12.

v. 34: Like in Mark 9:28; 13:3, Jesus – when they were alone[347] – explains “all/everything” to His “disciples”.

2.2.18 His Calming of the Storm (vv. 35–41[348])

- The Setting (vv. 35–36)

Who: Jesus, the people (v. 36a), Jesus, His disciples (vv. 35–41) – the wind and the waves (vv. 39, 41)

Where: Sea of Galilee (vv. 1, 35–39; 5:1, 21)

When: “On that (same) day, when the evening had come” (vv. 1, 35a)

v. 35: The calming of the storm is the first “miracle story” which begins in the evening[349] after Jesus has spent a whole day teaching and preaching parables about “God’s Kingdom” (cf. vv. 1–34). He orders His disciples to depart for the western (= Jewish) side “to the other side”[350] of the Sea of Galilee which was the Gentile territory of the Decapolis, where Jesus’ next “miracle” takes place in the land of the Gerasenes (cf. 5:1–20).

v. 36: Therefore they (i.e., the disciples including or/without Jesus?) leave the crowd (cf. Mark 6:45; Matthew 14:22), His audience (many people – a large group) for the parable discourse, so that they could go over to “the other side” by “boat” (cf. v. 1). Jesus and His (maybe “the Twelve” – a small group) disciples were on board – apologetic theology interprets the boat as a symbol of the Church.

- The Crisis of His Disciples (v. 37)

The “Sea of Galilee” is about 220 (= 680 feet) metres below sea level and is surrounded by hills. Frequently, sudden “winds”[351] (cf. vv. 37a, 39a, 41c; 6:48, 51) blow across the land, intensify as they approach the sea, often causing violent and unexpected storms. The disciples, seasoned professional fishermen, had spent their lives fishing in this huge lake. The boat and the sea had been the work-place of several of His other disciples, but during this powerful storm/squall they panicked because the boat was being overpowered by “the waves” (Psalm 69:2).

- Jesus Solves the Crisis (vv. 38–39)

v. 38: Jesus was (very) tired and needed some rest after His parable preaching – after His action in words, here follows a rest/time-out/contemplation for Himself – so He relaxes for the mission in the Gentile territory of the Decapolis. His head is resting on the “cushion”[352] of the steersman’s seat, in the stern of the (Galilean) boat (cf. Acts 27:29).

In dramatic contrast to the sleeping Jesus (cf. v. 24c – Psalms 23:2–4; 91:1–16; Jonah 1:5–6), the scared disciples (cf. v. 23b) who are afraid of drowning in the lake, “woke” their “Master”/rabbi “up”[353] with the words: “Master, do not you care that we are perishing/destroyed[354]!”

v. 39: He demonstrates His complete confidence in God (cf. Psalm 4:9; Proverbs 3:24–26): He rebukes the violent storm with the power of His authoritative words (imperatives/orders) like an exorcism (cf. Mark 1:25; 9:25): “Quiet (now)! Be calm/still”! The great storm and the great fear of His disciples were replaced by a great calm (cf. Joshua 10:12–14; Isaiah 26:4). Jesus, who is teacher, preacher, exorcist, and healer, restores calmness/peacefulness. A happy end, it is wonderful that the crisis is ended – all’s well that ends well! His ability to control the sea is a demonstration of His divine power because God alone can rule the sea (cf. Psalms 74:13–14; 89:9–12). But Jesus is also the divine ruler of nature, the one who can bring order to the chaos that causes turmoil and endangers life, the one who remains steadfast in His care for His followers. In this way, Jesus acts as God (cf., for Psalm 107:23–32) because He is the “Son of God” (cf. Mark 1:1).

- The Echo of His Disciples (vv. 40–41)

v. 40: He reproaches His disciples (cf. Mark 8:14–21) with two questions: “Why are you so frightened?”[355] How is it that “you have no faith”? (cf. Isaiah 57:20–21). Did they lack faith in God or in Jesus?

v. 41: The “miracle” story does not end with the usual acclamation of praise (by human beings) but rather with a question about His identity: “Who[356] is this (man) that even the wind and (the) sea obey Him”? Who was He, then and who is He now? The reaction of the disciples, who were afraid and afterwards amazed, is an implicit confession of Jesus’ divinity which is predicted by God in the Hebrew Bible, the “Old Testament” (cf., for example, Psalms 89:8–9; 107:25–29).

Chapter 5

Microstructure of Mark 5:1–43 in the Central Part of the Gospel (1:14–10:52)

Following the teaching of Jesus in the form of parables in 4:1–34), Mark presents Jesus as a powerful exorcist in the context of the exorcism of a possessed pagan man beyond Galilee (cf. 5:1–20). He also presents Him as the healer of a bleeding Jewish woman (cf. vv. 24b–34), a healer who is also able to raise someone from the dead, as shown in the story of the Jewish daughter of Jaïrus, the head of the synagogue in Galilee (cf. vv. 21–24a, 35–43). This latter account is reminiscent of the raising of the widow’s son in Nain in Luke 7:11–17, and of Martha’s and Mary’s brother Lazarus in Bethany in John 11:1–44 in the context of His ministry in works (note 4:35–5:43[357]/6:6a[358]). The first two accounts (i.e. the resurrection of the twelve-year-old daughter of Jaïrus [cf. 5:21–24a, 35–43] and the healing of the bleeding woman after 12 years [cf. vv. 24b–34][359]) are written using a sandwich-construction (cf. 3:20–21, 22–30, 31–35), and follow a similar pattern: setting (who, where, when), diagnosis (what), request of healing by the sick or others who ask for the sick (why), healing by word and/or touching (how), declaration of the healing by Jesus, reaction (that). Note the number “dódeka” (= 12) in combination with “étos” (= year) in verses 25 and 42b.

Commentary on Mark 5:1–43

2.2.19 His Deeds: The Gerasene Demoniac (5:1–20[360])

- The Setting (vv. 1–2a)

Who: Jesus, the man with an unclean spirit, “a legion of demons”, the swineherds, the people of the town in the area of Gerasa, (His disciples in v. 31)

Where: “the country of the Gerasenes” (v. 1)

When: after the calming of the storm (note 4:35–41)

Jesus and His disciples arrived “the country of the Gerasenes”[361] on “the other side of the lake”[362] (4:35b) of Galilee – a largely Gentile territory around the town of Gerasa in the so-called Decapolis (= 10 cities) by “boat”[363] (4:36, 38; 5:2a) which is 55 kilometres to the south-east of the “Sea[364] of Galilee”.

- The Diagnosis (vv. 2b–5)

v. 2b: There’s a “man” with “an unclean spirit”[365] (cf. vv. 8, 13), who lived in the “tombs” outside the city, he “came out of the tombs[366]” towards Jesus “to meet”[367] Him.

v. 3: The Evangelist provides details in order to explain the specific situation of the possessed man: He lived[368] “in the tombs” (cf. v. 5a) – the place of uncleanness (cf. Isaiah 65:4) – because of his sickness. “Nobody could secure[369] him”, even with iron “chains”[370] (v. 4)

v. 4: nor had the strength to “control”[371] him because “he often tore”[372] and “broke”[373] “the fetters[374] apart”.

v. 5: He also always – all “night[s] and all “day[s]” – would “howl/ shout out” (cf. v. 7a) “in the tombs and in the mountains/hills” and “beat/hit himself down”[375] with “stones”.

- Request by the Possessed Man to Be Cured: Dialogue with Jesus (vv. 6–10)

v. 6: “When he saw Jesus from a distance[376], he ran and knelt[377]/fell” (cf. 15:19) on his knees/at his feet as an act of respect and worship;

v. 7: he “shouted” (v. 5a) at the top of his “voice”[378]: “What is between me and you” (cf. Mark 1:24; 8:29/Luke 8:28; John 2:4 – note Isaiah 65:5) – in other words: “What do you want with me”? With the question mark emphasizes that the pagan/Gentile man with the unclean spirit has had no respect for, and no relationship with “Jesus, Son of the Most High[379] God[380]” – note the formula of confession and His true identity in Mark 3:11). This is followed by a defensive demand: In the name of (“Son of) God”, do “not test/torture/torment me[381]”

v. 8: because Jesus had given the order: “Come out[382] of this man, unclean spirit” (note vv. 2b, 13).

v. 9: Then Jesus asks him about his name – “what is your name”? – because the knowledge of the name breaks the power of the demon/s. The answer (of the man/demon) was: “My name is Legion”[383] (cf. v. 15), because “many”/a large number of demons had entered the possessed man. Obviously, the pagan man was possessed by “many”/a large number of demons which had “taken up their residence in him”[384].

v. 10: Therefore “he begged Him earnestly”[385] (cf. vv. 12, 18, 23) in the form of the formula of concession “not to send them out of the district” (part 1).

- His Exorcism by Word (vv. 11–13)

v. 11: Mark mentions that “a great herd” (v. 13d) “of pigs”[386] (cf. vv. 12b, 13c, 16c) “was feeding[387] on the mountain-side”. According to Leviticus 11:7–8, pigs could only be in a non-Jewish area, because they were unclean animals in the eyes of Jews. In this way, the Evangelist increases the climax of the exorcism by Jesus in the territory of Gentiles.

v. 12: The demons wanted to test Jesus and “begged Him”: “Send us into the pigs that we come/go/enter into them” – note the imperative.

v. 13: Jesus gave them leave and “the unclean spirits came out and came/went/entered into the pigs”. After His permission[388], the demons “came/entered into”[389] the “herd” of about “2,000[390] pigs” which “charged down the cliff[391] into the sea/lake and were drowned[392]”. The man was cured, but the 2,000 pigs were destroyed[393] – the source of income of the swineherds.

- Different Reactions (vv. 14–20)

+ The Swineherds, the People, the Witnesses (vv. 14–17)

v. 14: After this exorcism, the men who were looking after the pigs, “ran off/fled”[394] and “reported/told their story to”[395] (cf. v. 19) the people “in the town[396] and in the farms[397]/country” about His action. The people came to “see” it and to form their own opinion about this “unbelievable event”.

v. 15: They were “afraid”[398] (cf. vv. 33, 36) of His power because they “saw the demoniac”[399] (note vv. 16, 18) who had had “a legion” of demons, peacefully “sitting there”, properly dressed[400] and in his full senses[401]. He was a new person.

v. 16: Like the herdsmen in verse 14, other “witnesses” “reported/ told”[402] to the people of the town “how” – “põs” – the “demon-possessed man” (note vv. 15, 18) was “saved”/healed and “the pigs” were destroyed (cf. vv. 11–13).

v. 17: After being rejected by the Jewish leaders (cf. 2:16–3:6, 22–30), by His family (cf. 3:21, 31–32), and by the inhabitants of His native village Nazareth (cf. 6:1–6a), Jesus is asked by the Gerasenes (they “began to request/beg/implore Him” (cf. vv. 10a, 12a, 18b) “to go out/leave/depart” – cf. the Greek verb “ap-érchomaı” in v. 20 in contrast to the verb “érchomaı” (= to come) in v. 1 – “(their) region/country ( )”.

+ The Cured Pagan Man (vv. 18–20)

v. 18: As Jesus was about to leave[403] the “the country/area of the Gerasenes” (v. 1) by “boat” (cf. v. 2a), the cured man “begged” Jesus, to “be allowed to stay with Him” like His Galilean disciples[404].

v. 19: Jesus would “not” let “him” become His disciple because of status as a non-Jew, “but”[405] He gave this Gentile the order – note the imperative – in contrast to 1:44; 5:43; 7:36: “‘Go” home to your family “‘and tell them how much the Lord” – in the sense of “adonai” – “has done” for “you” (cf. v. 20c) in His “mercy” (cf. 10:47–48). In this way, the Gerasene man would become a messenger of the “Good News” for his pagan family at home who should reintegrate him into their family and his society “of the Gerasenes” (v. 1).

v. 20: The Evangelist tells that this man spread his story of the exorcism not only with his family, but he proceeded to “proclaim[406]” about “how much Jesus had done” for “him” (cf. v. 19e) “in the ‘Decapolis’” (literally: “Ten Cities”: Damascus, Canatha, Dion/Capitolias, Hippos/Hippus, Raphana, Gadara, Scythopolis, Pella, Gerasa, Philadelphia[407] – cf. 7:31; Matthew 4:25) in north-Transjordan with their own Greek gods and temples, so that the pagan audience of this message were “amazed”[408]. In so doing, Jesus is Saviour, healer and exorcist for all peoples – Jews and non-Jews/Gentiles – through His powerful word.

2.2.20 The Resurrection of Jaïrus’ Daughter and the Healing of a Woman with a Haemorrhage

(vv. 21–43[409])

- The Setting of the Story about Jaïrus’ Daughter (Part 1A) (vv. 21–22)

Who: Jesus, Jaïrus, the synagogue leader, his (little) daughter, a people, His disciples (v. 31)

Where: in Galilee – Capernaum?

When: ?

v. 21: The “genitivus absolutus” – a verb in participle (“dıaperásantos”[410]) combined with a subject (“toũ Iesoũ”) in the genitive case – introduces a new scene in Galilee. After the “crossing” (note 6:53) “[by boat]” (cf. vv. 2a, 18a)” to “the other side” (note v. 1a) of the “Sea of Galilee”, a “great crowd gathered around Him”

v. 22: including “Jaïrus”[411] (cf. Luke 8:41), an elected local “head of the synagogue”[412] (vv. 35–36, 38). His job as the president of the board of elders was to be the manager or the master of ceremony: He had to organize everything to do with the local synagogue: the worship, the teaching, the care for the building and so on. This religious Jewish leader fell “at the feet” of Jesus more to reinforce his request than out of respect and worship – note the verb “proskunéo” (= to kneel) in v. 6b in contrast to the verb “pípto prós” (= to fall in front of/before – cf. John 11:32; Acts 5:10; Revelation 1:17) in v. 22c.

- Jaïrus, the Father of the Dying Girl, Ask Jesus to Save her (v. 23)

In the same way as the four men who brought a paralytic man in Mark 2:3–5 (cf. 6:55–56), the deaf and dumb man in 7:32, the blind man in 8:22, the Syrophoenician mother of a possessed daughter in 7:25–26 and the father of a possessed son in 9:17–24, Jaïrus put his request – “begged earnestly” (note v. 10) – to Jesus: “My ‘little’ daughter” (cf. 7:25) is desperately sick[413] – do “come and lay your hands on her” (cf. 6:5; 7:32; 8:23, 25) “that she will be saved/healed”[414] (cf. vv. 28, 33–34) “and live”.

- The Command by the Evangelist (v. 24a)

Then Jesus (and His disciples – cf. v. 37) “went” (cf. v. 17b) “with” (cf. vv. 18c, 37, 40) Jaïrus.

- The Setting for the Bleeding Woman (Part 2) (v. 24b)

Who: Jesus, the people, a bleeding woman; His disciples (v. 31)

Where: on the way from the shore to Jaïrus’ house

When: ?

After the mention of Jesus’ going to the house of the head of the synagogue and the “following”[415] Him by “the crowd” who “were pressing around[416] Him” (cf. v. 31), Mark continues with the story of the cure of a woman with a haemorrhage (cf. vv. 24b–35), before returning to the raising to life of Jaïrus’ daughter in verses 35–43.

- The Diagnosis (vv. 25–26)

v. 25: Mark relates that a woman had “suffered from”[417] (v. 26a) from “haemorrhage/bleeding”[418] (cf. v. 29a) – for “twelve years” (cf. v. 42c).

v. 26: The Evangelist emphasizes her extreme case by specifying that “various doctors” (cf. 2:17) had “not” been able to “help[419] her”. But” in fact, she was getting “worse”. As in Tobit 2:10, doctors were not only unable to provide relief, but even seemed to make matters worse. According to Leviticus 15:19, 25–27, she was ritually unclean and therefore isolated in Jewish society. In Jewish eyes, sinful people are punished by God for their sinful life (-style) (cf. Exodus 34:7; Leviticus 26:14–46; Numbers 12:9–12; 21:6; Psalms 32:10; 38:1–22; 39:12; 41:5; 103:3; Job 22:1–11; 34:11 or John 9:2–3).

- Healing by Simple Contact with His Garment (vv. 27–29)

v. 27: “She had heard about Jesus” and hoped to “touch[420] of His clothes” (cf. vv. 27–28, 30 and 6:56)

v. 28: in order to “be saved/healed” (cf. vv. 23, 33–34).

v. 29: Mark relates that this woman came up “behind” Jesus and put her plan into action by “touching His cloak” – just in this moment, she “was healed[421] from her complaint[422]” that means her bleeding/flow of blood” ceased/dried up[423].

- Reactions of Jesus, His Disciples, and the Cured Woman (vv. 30–34)

v. 30: “Immediately Jesus realized in Himself that the” (divine) “power[424] had gone out from Him” at the same time of her healing (cf. v. 29). Then He “turned round” (cf. 8:33) “in the crowd and asked: ‘Who touched my clothes?’”

v. 31: His disciples replied to Him: “See (how) the crowd pressing round You – and You say: ‘Who touched me’?” This “intervention points out the difficulty of finding an answer.”[425]

v. 32: But Jesus kept “looking” all “round[426] to see” who “had done this.”

v. 33: The woman “came” forward “frightened” (cf. v. 15) “and trembling”[427] (cf. Luke 8:47; 2 Peter 2:10) because she “knew what had happened to her”. Therefore she “fell down”[428] and “told Him the whole truth”[429].

v. 34: Jesus is full of understanding, and like a (careful) father in a good relationship to his “daughter”[430]; He says to her that her “faith has saved/healed her” (cf. 10:52). She is “a model of daring faith.”[431] His “farewell formula” “Go in peace!” – cf. James 2:16 – “is accompanied with the promise of a permanent cure”[432]: “Be well” and be free of “your complaint” (cf. v. 29).

- Return to the Story of Jaïrus’ Daughter (Part 1B) (v. 35a–b)

Who: Jesus, Jaïrus, the ruler of the synagogue, his daughter, some people, His disciples Peter, James, and John (v. 37), the mourning women

Where: in Jaïrus’ house

v. 35a–b: As in verse 21a, a genitives absolutus – note the personal pronoun “autoũ” in the genitive case combined with the participle “laloũntos” – introduces the conclusion of the story of the daughter of Jaïrus: Someone of Jaïrus’ staff arrived and “said”/informed him that

- The Diagnosis (vv. 35c–40)

v. 35c: “his daughter is dead[433]” (cf. v. 39). They also asked: “Why put[434] the rabbi/teacher/master[435] anymore?”

- Return to the Story of Jaïrus’ Daughter (Part 2) (vv. 36–40)

v. 36: Jesus overheard them and gave to the Jewish “ruler of the synagogue” (cf. vv. 22a, 35b, 38a) the following exhortation (using two imperatives): “Do not afraid[436]!” (cf. 6:50) “Only believe/have faith[437]!”

v. 37: Then in the house of Jaïrus, Jesus allowed no one to “follow/go with”[438] Him except three disciples of the “Twelve” –the spokesman “Peter” and the two sons of Zebedee[439], James and John[440]” (note 1:16–20 [including Andrew]; 9:2; 13:3 [including Andrew]; 14:33) as an “inner-circle”[441] of the “Twelve” –

v. 38: and Jaïrus. There some flute players and the mourning women were “weeping”[442] and loudly, noisily[443] “wailing/yelling”[444]. They were paid to weep and wail unrestrainedly over the dead body. In Jewish custom, mourning lasts for seven days, and it is usual that professional women weep during the first three days. After a week of “deep mourning”, there are thirty days of lighter mourning[445]. The Jewish understanding at the time of Jesus was that the soul of a dead person remained in the body for three days. After four days (cf. John 11:17, 39), it was absolutely sure that the person was dead, so that both coma and the possibility of reanimation were excluded.

v. 39: Jesus asked these mourners: “Why are you so noisy[446] and (why) do you weep/cry?”, and He informed them, with a correction[447] (“not … but”), that there is a difference between death and sleep, between “the despair of the mourners and the hope of Jesus”[448]: “The child”[449] (cf. vv. 40b, 41a) “is not dead” (cf. v. 35c in the opposite way) “but she is asleep[450]”. Sleep in the figurative sense of John 11:11–13 or 1 Thessalonians 5:10 is followed by the blossoming up of nature after the “winter sleep” in spring. Therefore it is neither a metaphor for death nor a “euphemism for death”[451].

v. 40: The people’s reaction to His statement was to ridicule[452] Him. But Jesus turned the group of mourners out. Then He “took with” Him His three companions – “Peter, James, and John” (cf. v. 37) – and the child’s parents – her “father” Jaïrus and her “mother” – to go to the place “where the child” lay. They were the witnesses.

- The Raising of the Daughter of Jaïrus (v. 41)

The raising of Jaïrus’ daughter of taking the died child by “the hand” (cf. 1:31; 9:27) and of His saying: “Talıtha koum”. Mark translates[453] this Aramaic phrase[454] into Greek: “Little girl[455]” (v. 42a), “I tell you to get up/rise”[456].

- Description of the Raising (v. 42a–c)

According to Luke 7:14–15 (by word and touching) or John 11: 43 (by calling), “immediately” the “twelve-year-old” young woman[457] “got up”[458] and “walked”[459] about. In other words: Jesus raised the daughter of Jaïrus from her deathbed to life.

- Reaction of the People and Jesus (vv. 42d–43)

Peter, the two sons of Zebedee James and John as well as Jaïrus and his wife were overcome with “astonishment[460]”. In the same way as in Luke 24:41–43 and John 21:5, 13, Jesus orders them to “give her something to eat” as the confirmation of her return to (physical) life. But He also gave them the strict “orders”[461] to tell nobody what had happened in contrast to the cured pagan Gerasene man in verses 19c–20.

Chapter 5 of Mark’s Gospel tells of Jesus’ power as an exorcist and Saviour/healer (cf. vv. 8, 13, 27b–31, 41a–c). His power, which He “exercised on both the Jewish and Gentile sides of the Sea”[462] of Galilee, is greater than that of demons, (medical) doctors or death. The three stories (cf. vv. 1–20; 24b–34, 21–24a, 35–43) tell us that He “saved” a possessed pagan man and two women, all of whom were in apparently hopeless situations: a Gentile possessed by 2,000 demons (cf. vv. 2b–13), a Jewish woman, who had been suffering from bleeding for twelve years (cf. vv. 25–29) without any result from doctors, and a twelve-year-old young woman/girl, daughter of a synagogue leader, who had just died (cf. vv. 35c, 41–43). The foundation for Jesus successful works were trust in Him, i.e. the daring “faith” (v. 34) of the woman, obedience to His order “to believe” (v. 36) by Jaïrus and his wife, and the involuntary creed from the demoniac (cf. v. 7). In this way, Jesus as “God’s instrument” is the giver of new life to a pagan man and two Jewish women, through which they have a new chance after their “physical, emotional, and social isolation and death”[463]. The cured Gentile was encouraged to speak about the Lord’s exorcism in Gerasene territory (cf. vv. 19c–20), yet Jaïrus, the Jewish synagogue ruler, and his wife as well as the “inner core of the Twelve” was strictly forbidden to talk about the raising of their daughter (cf. v. 43a–b).

Chapter 6

Microstructure of Mark 6:1–56 in the Central Part of the Gospel (1:14–10:52)

After His ministry through powerful words (note 4:1–34) and deeds around the Sea of Galilee (cf. 4:35–5:43), Jesus is rejected by the people of His “hometown” Nazareth, where He could work no miracles (v. 5a) and was powerless. Mark structures the account of the rejection of Jesus (cf. vv. 1–6), of the mission of the Twelve (cf. vv. 7–13), and of their return and reporting back (cf. vv. 30–34) by using the conjunction “and” in verses 1a–c, 2a, c, e, g, 3c–e, 4a, d–e, 5a, 6a, b etc. and “negation” particles in verses 3a, d, 4b–c, 5a–c, 6a and so on.

The first part of chapter 6 describes Jesus’ return to His hometown (cf. vv. 1–2), the comments by the people of the synagogue in Nazareth (cf. vv. 2c–3e), and His reply and reaction to their statements (cf. v. 4). An explanation by the Evangelist closes this passage (cf. vv. 5–6a).

The mission of the Twelve in sharing His ministry provides the editorial framework (cf. vv. 6b–7 and 12–13) for an instruction in indirect speech on what is needed for the journey (cf. vv. 8–9) and in direct speech on where to stay and how to deal with rejection (cf. vv. 10–11). In keeping with what He announced to the Twelve earlier (cf. 3:14–15), Jesus calls (cf. 1:16–20) and sends them out (cf. 3:13–19) in pairs as His co-workers and “multipliers” (cf. 6:7–13). The return from their missionary journey in His name is reported in verse 30 in the context of His public ministry in Galilee (cf. 1:14–8:26).

The identity of Jesus (cf. vv. 14–16a) and the execution of John the Baptist by the tetrarch Herod Antipas during his birthday banquet (cf. vv. 16b–29) – the genitivus absolutus in verse 21a is like a “signal word” and emphasizes the beheading of John the Baptist – “fill the time between the mission” of the “Twelve” (cf. vv. 7–13) “and their reporting back to Jesus”[464] (cf. vv. 30–34).

The genitivus absolutus in verses 35a and 47a also introduces the story about the first feeding of 5,000 in verses 35–44 (cf. the second feeding of 4,000 in 8:1–9) and His walk/crossing[465] of the Sea of Galilee (cf. vv. 47a–52). In the same way as in the summary notices of healings and exorcism in 1:32–34, 39; 3:7–12; 6:5b, the chapter concludes with a summary notice on Jesus as a healer of the sick people in Galilee.

Some biblical scholars divide the account of Jesus’ public ministry in Galilee (cf. 1:14–8:26 – cf. my argumentation concerning the Structure of Mark’s Gospel on page 10) in three sections (cf. 1:16–3:6/12; 3:7/13–6:6a; v. 6b–8:21/26), because there are three short summaries in 1:14–15; 37:7–12; 6:6b, three stories of the Twelve in 1:16–20; 3:13–19; 6:7–13, and three stories of obduracy on the part of the Pharisees in 3:1–6, of the people of Nazareth in 6:1–6a, and of His disciples in 8:17–21[466].

Commentary on Mark 6:1–56

2.2.21 The Rejection of Jesus’ Preaching in Nazareth (6:1–6a[467])

- The Setting (vv. 1–2b)

Who: Jesus, His disciples (v. 1c), people in the synagogue of Nazareth (vv. 2c–3e)

Where: “His hometown” (v. 1b) = Nazareth – the “synagogue” (v. 2b)

When: “Sabbath” (v. 2a)

v. 1: From the Western shore of the Sea of Galilee (cf. 5:21) Jesus and His followers[468] move inland toward His “hometown[469]” (vv. 1a, 4c) Nazareth (cf. 1:9, 24; 10:47; 14:67; 16:6). The native village of Jesus is not mentioned anywhere in the Hebrew Bible, our Old Testament. It had a poor reputation (cf. John 1:46). The population of Nazareth only comprised 120–150 people in Jesus’ time.

v. 2a–b: Jesus is teaching[470] (cf. v. 6b) in the synagogue (cf. 1:21, 23, 29, 39; 3:1) of His hometown Nazareth, and He reads the scriptures on the Sabbath[471]: As “the Son of God” (1:1), He “teaches” with (divine) “authority”, as Mark’s Gospel showed in previous chapters (1:22a, 27d; 2:10; 3:15; 6:7). Indeed, Jesus the Jew[472] and His Galilean disciples – all Jewish – were in a similar situation previously, when they were at the synagogue of Capernaum (cf. 1:21–29) as described in “one Day in Capernaum” (cf. vv. 21–34). The Sabbath begins at sunset on the Friday evening and ends at sunset on Saturday. Jewish men must go to the synagogue, their house of prayer and school. At the service in the synagogue, there would be prayers during the first part (“Shema Israel” and “Shmone-Esre”/“Amidah” [cf. 2 Maccabees 1:24–29]) and the reading of scripture during the second part of the liturgy. This would be followed by a preaching and an instruction. Anyone of sufficient learning could be invited to teach in a “new” (cf. Mark 1:27d!) way without having attended rabbinic studies. And therefore Jesus taught – in synagogues (6:2), in the Temple of Jerusalem (note 11:17; 12:35; 14:49), and in different places (cf. 2:13 [by the lake]; 4:1 [by the lake]; 6:6 [in villages], 34 [by the lake]; 8:31 [first prediction of His Passion]; 9:31 [second prediction]; 10:1 [the region of Judea]). Because of Jesus’ healing of someone on the Sabbath (cf. Mark 1:23–28, 29–31, 32–34; 3:1–6), He is viewed as being in conflict with the law (Exodus 23:12; 31:12–17; Numbers 15:27–36) which is a gift of God for the relaxing of body and soul, according to the “Third Commandment” of the so-called “Ten Words/Commandments” in Exodus 20:8–11/Deuteronomy 5:12–15). While Jesus accepts the law, He teaches that there are distress situations, such as for example sickness or hunger, in which care of the human being takes precedence over the law: “The Sabbath was made for man” (cf. Exodus 23:12; Deuteronomy 5:14), “not man for the Sabbath” (Mark 2:27).

- The Identity of Jesus according to the People of Nazareth (vv. 2c–3)

v. 2: The people in the synagogue challenged Him: “Where[473] did this man get (all) this”; i.e. “wisdom” (in words – cf. John 7:15) and the “power” to work “miracles” by “His hand” (v. 5d)? In so doing, they were expressing doubt about His divine identity (cf. 4:41; 12:37).

v. 3: The inhabitants of Nazareth could only see in Jesus the “carpenter” (Matthew 13:55), and His family role as the “son of Mary”[474] (cf. John 6:42 or the Sure 3:45) and “brother” (cf. 1 Corinthians 9:5 or Mark 10:29–30) of men having Jewish names: “James, Joses/Joseph, Judas, Simon” and of “His sisters”[475].

The Greek noun “tékton” (cf. Matthew 13:55) defines an artisan working with wood, stone or metal. In other words, they saw in Him only a human being. In their view, Jesus cannot be better than themselves, because He is just a common manual worker, a layman (in matter of theology) and one of their peers because of His genealogy. Therefore they do not recognize Him as a divine teacher (cf., for example, Mark 4:1–34) and healer (cf. 4:35–5:43).

- His Statement (v. 4)

Jesus says that a prophet (cf. 6:14–15; 8:28) – in other words, a “servant” of God – is neither honoured “in (his) own land/hometown ( )” nor in “(his) house ( )”/family. However that does not make the prophet’s work any less important. To be useful to God, a person does not need to be respected or honoured by friends, and neighbours or relatives (cf. 3:21, 31–35).

- Comment by the Evangelist (vv. 5–6a)

v. 5: Jesus could have worked “miracles” in Nazareth just as in Capernaum (cf., for example, 1:23–27, 30–34; 39; 2:1–12) or in the region of the Gerasenes (cf. 5:1–20), but He was not able to heal because of the people’s “unbelief” (v. 6a) and pride. They did not accept Him – His message and His miracles – and did not believe that He was – “the Son of God” (Mark 1:1). The people of Nazareth did not accept Him – neither His message in word nor His healings in action – and said “NO” to Him as well as did “not believe” in Him that He was “the prophet” (v. 4b) because of the Torah[476] (cf. Leviticus 24:16; Numbers 15:30–31; Deuteronomy 18:20). Therefore Jesus of Nazareth cured only a few sick people (cf. 1:34; 3:2, 10; 6:13 [His disciples]) there.

v. 6a: Usually a healing is followed by the reaction of the healed person or the beneficiaries of this happy event (cf. v. 2c or 1:22; 5:20; 6:2; 7:37; 10:26; 11:18). But in the story of the people’s rejection in Nazareth, Jesus is amazed at their “lack of faith”[477].

2.2.22 The Commission of “the Twelve” (vv. 6b–13[478])

- Commission with Authority (v[v. 6b–]7)

The sending of “the Twelve”[479] (disciples) by Jesus marks a new phase in His Galilean ministry, in which He shares with them His “power/authority”[480] (cf. 3:15) to preach/teach, cast out/exorcize “unclean/evil spirits”[481], and heal. He “summons/calls”[482] and “sends out”[483] the “Twelve” as His co-workers (cf. 3:13–19) in pairs, in the Jewish tradition of the twelve tribes. Jesus’ Galilean companions and co-workers are like a family community with a common destiny (cf. Mark 3:16–19; Matthew 10:2–4; Luke 6:14–16; Acts 1:13). One advantage of going in pairs is that they were able to strengthen and encourage each other. Further, the teams of “two” (cf. 11:1; 14:13; 16:12 or Luke 10:1 [Commission of 70/2]) could represent the two[484] witnesses”, an allusion to Deuteronomy 17:6; 19:15[485]. Teamwork is very important for the ministry that “the Twelve” carried out in His name.

- Jesus’ Instructions to the Twelve (vv. 8–11)

Because of Jesus’ experience as what could be described as a traveling missionary (cf., for example, 2:23; 8:27; 10:17, 32, 46, 52; 11:8), He “sends out” “the Twelve” with special instructions and powers, without extensive preparation but with full trust in God’s power and care.

vv. 8–9: According to Mark, “the Twelve” were instructed (cf. 8:6) to take nothing along with them: no bread, no bag, no money in the belt and no second tunic.

Only three items of “essential equipment” were considered sufficient for their missionary journey: a staff (for walking and against thieves or wild animals), a pair of sandals (cf. Acts 12:8 – and not walking barefoot on rocky roads!) and a tunic (obviously in order to cover the body).

v. 10: His second part of His instruction concerns hospitality (cf. 9:37; 10:15). As guests in a house (in Greek “eıs-érchomaı”: come in), they can stay temporarily – for a definite/limited period and not settling down in a house – in the same place until they leave (“ex-érchomaı” – come out/go away). Why? They have to be flexible, dynamic, energetic, mobile, open, and sensitive towards all people and pastoral situations.

v. 11: However if they are not welcome, they should go away and not waste time and energy for nothing. The proverb “shake the dust off your feet” is a symbolic way of saying “to leave the place”. The action had the aim of provoking thought among the local people.

- Common Note (vv. 12–13)

They did what Jesus ordered them as their tasks, i.e.:

1st: to preach repentance (cf. John the Baptist in 1:4 and Jesus of Nazareth in 1:14–15);

2nd: to exorcize demons (cf. v. 7c and 1:34, 39; 3:15, 22; 7:26; 9:38 [; 16:9, 17]);

3rd: to anoint the sick with oil and to heal them (cf., for example, 1:34; 3:2, 10; 6:5).

It should not be either words or deeds, but rather both. In this way, preaching and teaching is neither just lip service nor a “promotional tour”, nor must charitable good works degenerate into pure activity (cf. Luke 10:38–42). These are two sides of the same coin. The twelve disciples were an “instrument of Jesus” “on Christ’s behalf” (2 Corinthians 5:20). They were His ambassadors/“apostles” of God’s kingdom. The “twelve disciples” represent the sender and make Him present and active in the world, just as He had made God present and active in the world. With the help of an ancient proverb like Acts 20:35, the disciples have to pass on God’s gifts which they had received from Him.

2.3 JESUS’ HEALING AND PREACHING MINISTRY BEYOND GALILEE (6:14–8:26)

2.3.1 Herod Antipas’ View of Jesus and his Execution of John the Baptist (6:14–29[486])

Who: John the Baptist, Herod Antipas, Herodias, Salome, guests of Herod’s birthday banquet (v. 21b: the nobles of his court, his army officers, the leading figures in Galilee)

Where: in the new palace in Tiberius[487]/“Galilee” (v. 21) or the castle of Machaerus/Perea[488] – on the eastern shore of the Dead Sea, according to the Romano-Jewish historian Flavius Josephus

When: on or around the birthday of Herod

- Jesus’ Identity according to Herod Antipas (vv. 14–16a)

v. 14: The so-called “King”[489] (cf. vv. 22, 25–27) “Herod” (vv. 16–18, 20–22; 8:15) Antipas[490], who between 4 B.C. and 39 A.D. was the tetrarch[491] of Galilee and Perea – without the ten cities of the so-called Decapolis (cf. Matthew 14:1; Luke 3:1, 19; 9:7) –, had heard about Jesus’ “name” (cf. 9:38–39; 11:9; 13:6[; 16:17]). His own interpretation was that “John the Baptist” (cf. vv. 16–18, 20, 24–25 and in Mark 1:4, 6, 9, 14; 2:18; 8:28; 11:30, 32) whose head he had cut off (cf. vv. 17–29) had “risen from the dead”[492] (v. 16b) and His “powers are effective/work[493] through Him” (cf. 5:30; 6:2). This is the first of “three popular theories about Jesus’ identity”[494].

v. 15: The second and the third opinions hold Jesus as either the prophet “Elijah”[495] or as “one of the prophets” (cf. 8:28c–d) in the Jewish tradition – for example, Isaiah or Jeremiah – according to Deuteronomy 18:15.

v. 16a: Herod’s opinion introduces

- The Execution of John the Baptist by Herod Antipas (vv. 16b–27)

+ The Setting (vv. 16b–20)

v. 16b: the “report” of the “beheading” (cf. 6:27/Matthew 14:10; Luke 9:9) of John the Baptist is presented like a “flashback”[496]:

v. 17: Herod Antipas “bound”[497]/had him chained “in prison” (v. 27) “because he had married[498] Herodias”[499], – his own niece and – “his” half-“brother” Herod “Philip’s wife” and John had told him of his disapproval (v. 18). Herodias[500] had “met Herod Antipas in Rome about AD 28 and the two formed a passionate attachment for each other, and each” had “obtained a divorce”[501]. William Barclay says that “seldom in history can there have been such a series of matrimonial entanglements as existed in … Herod’s family”[502].

v. 18: According to the laws of morality in Leviticus 18:16 and 20: 21, “it was not allowed” (note 10:2, 11–12) to “have”/marry the “wife” of one’s own “brother”, except (cf. Mark 12:19–23) after his death (according to the law of levirate marriage in Deuteronomy 25:5–10 and in Genesis 38:8). John the Baptist had openly disapproved the illegal union of Herod Antipas, who was legitimately married to the daughter of King of Nabatea Aretas IV, and Herodias.

v. 19: Therefore she wanted to “kill[503] him” but she “could not” do it,

v. 20: because Herod Antipas was “afraid[504] of John” because of his justice[505] and holiness[506]. Therefore he liked to “listen to” him like an “adviser” who spoke the truth to him.

+ The Beheading of John the Baptist during Herod’s Birthday Banquet (vv. 21–29)

v. 21: The genitivus absolutus in verse 21a (cf. vv. 35a, 47a) introduces the context for the beheading of John the Baptist during Herod Antipas’ royal “birthday banquet[507]”, about which the historian Flavius Josephus wrote in “Antiquities of the Jews” 18.5.2 § 119.

v. 22: “Herodias’ daughter” Salome[508] “danced”[509] (solo) before the guests, and the “King” (note v. 14) Herod Antipas was so delighted that he promised in public: “Ask me anything you want and I will give it to you” – note the imperatives!

v. 23: He even “swore[510] to her”: “Whatever you ask me, I will give you, even half[511] my kingdom”[512] (cf. Esther 5:3, 6; 7:2), which he did not have because of the occupation by the Roman Empire since 63 B.C.

v. 24: Salome “went out”[513] and “said to her mother”: “What shall I ask[514] for?” Herodias’ response to her daughter’s request was short and clear to fulfill her desire to “kill” (note v. 19) “John the Baptist”[515]: His “head” (cf. vv. 25, 27–28).

v. 25: Because of her respect for her mother (cf. Exodus 20:12/Deuteronomy 5:16 or Exodus 21:17 and Leviticus 20:9 in Mark 7:10 or 10:19), Salome “hurried”[516] straight back to the king and made her request to the “King” (vv. 14, 22, 26–27) Herod Antipas in public: “I want[517] you to give me … the head of John the Baptist … on a plate/dish” (cf. v. 28a).

v. 26: Although the king “was greatly distressed” (cf. Mark 14:34/ Matthew 26:38 or Luke 18:23–24), he kept his promise to Salome because of his solemn “oaths” (cf. v. 23) sworn in front of his guests[518], the nobles of the court/the high society[519], and his “army officers”[520], as well as the “leading” figures “of Galilee” (v. 21b – cf. Luke 19:47) because of their “jeers”, “laughter”[521], and “his public reputation”[522].

v. 27: Therefore Herod Antipas gave the “order” to the “executioner”/bodyguard[523] to “bring” John’s “head” (cf. v. 28a). The bodyguard followed this order: He “went away”[524], “beheaded” John the Baptist “in the prison”.

v. 28: Then he “brought” John’s “head on a plate/dish and given it” to Salome, who “gave” the head of John the Baptist to her mother Herodias. It is like a relay race: executioner – Salome – Herodias. Therefore her intention to “kill” (v. 19) John the Baptist was fulfilled.

v. 29: At the end, the “disciples” of John the Baptist (cf. Mark 2:18/ Matthew 9:14/Luke 5:33 or 7:18; John 3:25) “heard about it” and “came” to “take away his body” (cf. Mark 15:45; Matthew 14:42; 24:28) “and laid it” (cf. Mark 15:46–47; 16:6) “in a tomb” (cf. 15:46; 16:2–3, 5, 8). These comparisons with Mark 15:45–47 and other Gospels clearly indicate that John the Baptist was “the forerunner … of Jesus’ mission” and “death”[525].

2.3.2 The Reporting of “the Twelve” on their Ministry (vv. 30–34[526])

- The Reporting Back of the Twelve (v. 30)

After carrying out their “mission”, the “twelve” disciples, the so-called “apostles”[527] – here in the literal sense of the Greek word “one sent out” (cf. 3:14; 6:7) like “earthly angels” or “heavenly messengers” – reported back to Jesus on what they had done and taught (cf. vv. 2, 6, 30c, 34d) in His name. So they gave Him an account and feedback about their accomplishments.

- Jesus invites His Disciples to Rest (vv. 31–34)

v. 31: After this, Jesus invites His disciples/apostles (cf. His call of Simon Peter and Andrew in 1:17) to come “away” “to a lonely place[528]” to “rest”/renewal (cf. 1:35) and “eat”[529] (cf. 6:31, 36–37, 42, 44). This would allow them to escape the crowds, relax and restore their strength for their new tasks and mission. This mission would consist in: contemplation and action, or “ora et labora”, showing neither pride nor overestimation. The centre of their (pastoral) ministry must be Jesus, their master.

v. 32: Jesus and His disciples dismiss the crowds (cf. Mark 4:36; 6:45; Matthew 14:22) so that they go away by boat[530] without aiming to go to any particular place (perhaps Tabgha).

v. 33: As previously described in a summary notice[531] according to Mark, the crowd from every town who hurried on foot waits for them (cf. Mark 1:33; 3:9; 4:1, 36; 5:21; Luke 4:42).

v. 34: and He has compassion (cf. 1:41; 8:2) on them because they are like sheep without a shepherd (cf. Numbers 27:17; 1 King 22:17; Isaiah 40:11; Ezekiel 34:5–10; and John 10:1–27 or Luke [2:8–20;] 15:3–7).

2.3.3 His Feeding of the Five Thousand – the First Multiplication of the Loaves (vv. 35–44[532])

Who: Jesus, His “twelve” disciples, a large crowd of the 5,000 men

Where: perhaps Tabgha[533] near the Sea of Galilee – a distortion of the Greek word “Heptapegon” = “Seven Springs” (v. 32)

When: “very late”, i.e. in the late afternoon before sunset that means before 6 p.m. (v. 35)

- The Crisis of the Hungry People and Jesus’ Crisis Management (vv. 35–40)

v. 35: The genitivus absolutus in verse 35a introduces the new story: “What about dinner”? It is the evening and they are in a “lonely”[534] “place” (cf. vv. 31, 32 or 1:35, 45). Therefore His disciples’ pastoral idea was

v. 36: “to send” the people “away” (cf. v. 45 and 8:3) so that they could “go[535] […] and buy[536]” (cf. v. 37d) their own food themselves before or after their instruction by Jesus (cf. v. 34). This general statement introduces a dialogue between Jesus and His disciples (cf. vv. 35–39) in view of the critical situation.

v. 37: In the eyes of Jesus, it was not possible to dismiss the people at this late hour. That is the reason why Jesus changed His disciples’ plan. It is only after feeding the “5,000 men” (v. 44) that He dismissed them (cf. vv. 45c–46a). His answer to the crisis was to ask His disciples to “give” (cf. v. 41e and 8:6; 14:22–23) “them something to eat” yourselves. The same verb “eat” is used in the context of the second feeding of the 4,000 (cf. 8:1–2, 8) and of the Last Supper (cf. 14:[12, 14,] 18, 22). Because Jesus was asking them to provide food for “5,000 men”, and their reaction – note Philip’s reaction in John 6:7 – was: “Are we to go and buy/spend 200 denari” on “bread”[537] for them to eat? The “denarius”[538] (cf. Mark 12:15; 14:5) was a Roman silver coin which was the standard salary/wage for a day of labour (cf. Matthew 20:2). What they were asking therefore was whether they had to spend 200 days’ wages on bread!

v. 38: At this, Jesus ordered them to check what they had in stock: “Go and see!” – two imperatives. The disciples – both as interlocutors in the discussion about crisis management and as mediators between Jesus and the people – responded to Him that they only had “five” (cf. v. 41 and 8:19) loaves and “two fish”[539] (vv. 41, 43). Five loaves for “5,000 men” (1 : 1,000 = 1‰), that is like a drop in the ocean. This is the point of departure before Jesus’ blessing of both the “five” loaves and the “two fish”.

vv. 39–40: Then He “ordered”[540] His disciples to direct the crowd to “sit down[541] in groups”[542] in rows of “100 or 50” (cf. Exodus 18:21, 25) – “on the green grass” (cf. John 6:10 in allusion to Psalm 23:2 or Isaiah 40:11) for their “picnic”.

- The Blessing of the Loaves and Fish and the Multiplication (v. 41)

Like the head of a Jewish family during the ritual of the daily meal, Jesus “took the five (loaves) of bread[543] and the two fish”,

“He looked up[544] to Heaven”;

“Blessed them”[545],

“Broke”[546] the loaves (cf. 8:6b–f; 14:22), and

“Gave/Handed[547] them to His disciples”[548].

The word was Jesus’ blessing; the deed was to feed the hungry people through the cooperation of His disciples. Everything came to the crowd from Jesus through His disciples as His co-workers/servants. On behalf of Jesus, the disciples had to “distribute”[549] the “blessed” bread (“missio”) to the “community” (“communio”) of people as the “Holy communion”. The historical, social, and (ecclesiological) theological background (the so-called “Sitz im Leben”) for the Eucharistic language of the Early Church is rooted in the Gospel stories of His feedings and the Last Supper. In the first centuries of the Church, the Eucharist was always a “Holy Communion” followed by the sharing of food during a meal, which was called “agape” (cf. 1 Corinthians 11:17–34).

- The Verification of the End of the Crisis (vv. 42–44)

v. 42: In our eyes, it is impossible, but for God and Jesus, it is possible. Thanks to His blessing, the outcome of the multiplication of the loaves and fish is clear and brief. After dinner, the crowds who had been hungry were “completely satisfied” (cf. Mark 8:4, 8), like sheep on pasture as described in Psalms 23:1–4; 78:29 – cf. the Greek words “chórtos” (= pasture) in verse 39 and “chortázo” (= to “be satisfied”).

v. 43: There was plenty left over. The “twelve basket(ful)s[550]” (cf. Matthew 14:20b; Luke 9:17b; John 6:13a) of scraps of bread and pieces of fish (cf. 8:8b, 19b, 20b; Matthew 14:20b; 15:37; Luke 9:17b; John 6:12c–13a) could represent the twelve tribes or the twelve historical books or minor prophets of the Hebrew Bible/“Old Testament” under the twelve disciples, and the crowd represents all Israel gathered by Jesus. Mark 8:14–21/Matthew 16:5–12 is a review of the two feeding stories provided by Jesus as further teaching to His disciples.

“It is more blessed to give than to receive” (Acts 20:35). That is the social character of both feeding stories (cf. 14:13–21; 15:32–28). They had more than enough because of God’s gift after Jesus’ prayer to Him.

v. 44: What happened? The disciples brought the resources/food and were not selfish or unwilling to share the five loaves of bread and the two fish. This small amount is not surprising in view of Jesus’ instructions in 6:8 not to take anything with them when they were on mission. After Jesus’ blessing of both – with God’s help – and sharing of the meal – in cooperation with His disciples –, the outcome of the feeding of the crowds was the wonderful multiplication of the food which was plenty. The feeding consisted of trusting in God and changing selfish people into generous people: The people shared their provisions so that everyone had enough: “It is more blessed to give than to receive” (Acts 20:35). That is the social lesson of both feeding stories (Mark 8:1–9; Matthew 14:13–21; 15:32–38; Luke 9:10–17). They had more than enough because of God’s gift after Jesus’ prayer to Him.

However the main point is that, with God’s blessing/help, the small amount of food – “five (loaves of) bread and two fish” – was enough for the large number of people – “5,000 men” (cf. Mark 8:19a; Matthew 14:21; 16:9; Luke 9:14; John 6:10) – who received this blessed food:

Mark 6:35–44 [Matthew 14:15–21; Luke 9:12–17]

Mark 8:1–9 [Matthew 15:32–38]

v. 44: “5,000 men”

v. 9: “4,000 men”

v. 38e; 8:19a: “5 (loaves of) bread”

vv. 5, 20a: “7 (loaves of) bread”

v. 43; 8:19c: “12 basketfuls”

vv. 8b/20c: “7 basketfuls”

Further the texts correspond to the story of the multiplication by the prophet Elisha in 2 Kings 4:42–44[551] but ratios are different: 20 to 100 (= 1 : 5) in contrast to 5 to 5,000 (= 1 : 1,000):

Incidents

2 Kings 4:42–44

Here in particular

Mark 6:37–43

- the number of the loaves

v. 42c: “20 and first ripe grain”

v. 38e: “5 loaves of bread + 2 fish”

v. 37a–b

- the order to feed the hungry men through servants/His disciples

v. 42d–e

- their intervention

37c–d

- the number of the people

v. 43b

v. 43b: “a hundred men”

v. 44: “five thousand men”

- they gave them the loaf

v. 44a

v. 41

- the eating of the men

v. 44a–b

v. 42a

- the leftover scraps

v. 43f–44b-c

v. 43: “12 basketfuls”

Jesus takes care of people like a “Good Shepherd” (cf. 6:34, 39[; 14:27] or John 10:1–18 in allusion to Genesis 48:15; Psalms 23:1–4; 78:52; Isaiah 40:11; 63:10–14; Jeremiah 23:3, 31:10; Ezekiel 34:6, 11–15, 23; Hosea 13:4–6; Micah 7:14–15). In this way, Jesus surpasses 200 times the prophet Elisha with God’s help after His blessing. The “Hebrew Bible” tells about the giving of bread to the “Chosen People” by God in Exodus 16:1–36 and in the Psalms 72:16; 81:17; 132:15; 147:14. Thus Jesus pastures God’s people as a shepherd[552]. His role has to be continued by His disciples – now as it was then – as His co-workers because people need bodily and spiritual nourishment[553].

2.3.4 His Walking on the Water (vv. 45–52[554])

- The Setting (vv. 45–46)

Who: Jesus, His disciples, the people

Where: “a lonely place” (vv. 31–32, 35)

When: between “very late” afternoon (v. 35) and the “fourth watch” of the night (= 3 – 6 a.m.) in verse 48

v. 45: “Immediately” (cf. vv. 25, 27, 50, 54) Jesus “forced[555] His disciples to get into[556] the boat” to “go on ahead”[557] to the fishing village “Bethsaida”[558] (Julias[559]) on the north-east side of the Sea of Galilee in contrast to “Capernaum” (on the North-Western side according to John 6:17). Meanwhile, Jesus Himself “sent the crowd away” (cf. Mark 8:3, 9).

v. 46: After taking “leave”[560] of the people, He “went off” (cf. vv. 32, 36) “into a mountain”[561] to “pray”[562] “alone” (cf. 9:2). Jesus needed a “time-out” from all activities and a time for His relationship with God the Father for Himself as a silent personal prayer: action – contemplation in the sense of “ora et labora” – Latin: pray and do/ work. Jesus’ prayer as His intimacy with God is the wellspring of His power.

- The Disciples are Struggling (vv. 47–48b)

v. 47: As verses 21a, 35a, it is a genitivus absolutus in verse 47a (cf. the participle genoménes of the verb gínomaı which is linked to the “opsía” in the genitive case) that introduces the story about Jesus’ walking on the water: When evening came (cf. 1:32; 4:35; 14:17; 15:42), the “boat” was far[563] out on the lake”/“Sea[564] of Galilee” (vv. 47–49), while Jesus was “alone upon the land” (cf. 4:1).

v. 48a–b: The disciples were “rowing”[565] (with oars) “against” the adverse “wind” – the wild waves[566] and the rough water[567] – in the dark night[568] (cf. Psalm 107:23–32 or Jona 1:4–5). The (collective) “threat”[569]/crisis of His (fearful) disciples on the boat (cf. 4:35–41) was that they had not found their feet – a German proverb says: “Water has no arbors”. The apologetic as a “second point of view” of the biblical text interprets the boat as a symbol of the church (cf. Mark 4:40) and in the same way, the state of the sea could represent the hostile forces of the world as persecution, tribulation, torture, sickness, crisis, and other emergency situations (cf. 4:16–17 or Matthew 5:10–12, 44; 23:34), especially of the Early Church in the context of the Roman Empire which pull the rug out from under it.

- His Initiative (vv. 48c–50a)

v. 48c–d: In allusion to the theophany tradition in Exodus 33:19, 22; 34:6 and 1 Kings 19:11, Jesus “wanted to pass by” His disciples’ to illustrate His unlimited and powerful “dominion over the sea”[570]. This happens at “the fourth watch of the night”[571] (cf. Matthew 14:25a), that means 3 and 6 a.m.

vv. 49–50a: Because of Jesus’ appearance/“Christophany” among His disciples, they fearfully[572] “cried out”[573] because they “believed”/thought to see “a ghost” (v. 49/Matthew 14:26: “phantasmma” – cf. Luke 24:39) on the heavy “Sea of Galilee” during the sea storm.

- His Saving in Word and Deed (vv. 50b–51b)

v. 50b–e: As in Isaiah 43:1–16, Jesus identified Himself to His disciples with the self-proclamation/revelation formula, using the Greek translation of God’s name YAHWEH in the Septuagint “I am”[574]. It is placed between an encouragement “(take) courage” (10: 49: “tharséo”) and the usual phrase of an epiphany “do not be afraid” (cf. Mark 5:36 or Matthew 1:20; 10:26, 28, 31; 14:27; 17:7; 28:5, 10; Luke 1:13, 30; 2:10; 5:10; 8:50; 9:45; 12:4, 7, 32; John 6:20; 12:15).

v. 51a–b: A “happy end” – the crisis is brought to an end when Jesus “climbs[575] into” their “boat, and the wind” dropped (cf. 4:39) – “all’s well that ends well”. He and His (twelve!?) disciples were on board in a safe place.

- Reaction (vv. 51c–52)

v. 51c: They were “completely dumb founded” (cf. 2:12; 4:42).

v. 52: The comment by the Evangelist explains their lack of understanding and obtuseness in the form of their hardness[576] of heart (cf. 3:5; 8:17; 11:23) despite the feeding of the 5,000 men (cf. vv. 35–44 or 8:14–21) with five loaves (6:52a) a few hours ago.

God is present on earth in the human face of Jesus. In this way, Jesus is our true Redeemer and Saviour over all powers in bad and good times of our life.

2.3.5 Summary [577] of His Healings at Gennesaret (vv. 53–56 [578])

v. 53: After the crossing by boat with the contrary “wind” at sea, Jesus and His disciples “landed” respectively “reached land”[579] at “Gennesaret” on the north-western Galilean shore of the Sea of Galilee which is also called “Lake of Gennesaret” (cf. Luke 5:1). Afterwards they had “anchored”[580] and

v. 54: stepped out of the boat (cf. v. 45); “immediately”, the people of Gennesaret “recognized” Jesus/them (cf. v. 33).

vv. 55–56: Mark explains the behaviour of the people as follows: They started hurrying all through the countryside – and wherever He went, to “village or town or farm …” (v. 56a) – on the “Via Maris”, they brought “the sick”[581] (note the summary notices in 1:32–34, 39; 3:7–12; 6:5b) “on stretchers” (cf. 2:4; 9, 11–12) and “laid/placed the sick in the marketplaces” (= “agoraĩs” – cf. 7:4; 12:38) to be “saved”[582]/healed by “touching” (v. 56b, c – cf. 1:41; 3:10; 5:27–28, 30–31; 7:33; 8:22) (only) the “tassel”/“fringe”[583] – the so-called “tzitzit” in Numbers 15:38 and Deuteronomy 22:12 – of His “robe”/“cloak” (cf. Mark 5:27–28, 30). After their “touching” of His garment, they were “saved”/healed by Him.

Chapter 7

Microstructure of Mark 7:1–37 in the Central Part of the Gospel (1:14–10:52)

Ritual purity – clean versus unclean – is a conflicting issue between Jesus and the Pharisees (cf. the series of five in 2:1–3:6[584]). After the previous five difficult arguments with Jesus, the Pharisees started to plot “to kill/destroy Him” (3:6). Mark writes about the rules of what is clean and unclean from a Jewish viewpoint in the context of the ritual hand washing before eating, and the ceremonial law/traditions of the elders/ancestors. The structure of Mark 7:1–23 is:

A Mark 7:1–5 – note 2:23–24: Pharisees and scribes question Jesus

B vv. 6–8 – note 2:25–27: Jesus answers (Part 1)

C vv. 9–13: He reproaches the Pharisees (Part 2) – the issue of Corban

D vv. 14–15: Jesus speaks to people

A’ v. 17: Back in the house: Questions from His disciples to Him

B’ vv. 18–19: Jesus answers and teaches His disciples (Part 3)

C’ vv. 20–23 Jesus answers (Part 4).

The Evangelist placed this text before Jesus’ journey into Gentile territory (cf. 7:24–8:9/10) and the report on the fellowship of Gentiles.

Healing stories were common in the ancient Greco-Roman world, and were also known in Jewish and Christian settings. Mark structured the healing of a deaf man, which takes the form of as an ancient classical healing story, with the linguistic help of the conjunction and in verses 31a, 32a, b, 33a, c, 34a, b, 35a, c, 36a, 37a, c–d. Some obvious parallels are evident in the form and content between the two cures in Mark 7:31–37 and 8:22–26[585]:

1st The setting (vv. 31–32) Mark 8:22a;

2nd the diagnosis (32a) – v. 22b;

3rd the request for a cure by people who bring the deaf man (v. 32b – v. 22c;

4th a note by Mark: Jesus takes the deaf man away from the crowd (v. 33a) – v. 23a–b;

5th the healing gesture of Jesus on the deaf man (v. 33b–34) – vv. 23c–25a;

6th the declaration of his Healing (v. 35) – v. 25b–c;

7th the order to keep silence (v. 36) – v. 26;

8th two reactions (v. 37).

Commentary on Mark 7:1–37

2.3.6 A Major Debate with Pharisees and Scribes (7:1–23[586])

- Question from the Pharisees and Scribes to Jesus (vv. 1–5)

+ The Setting (vv. 1–2)

Who: Jesus, His disciples (v. 2), the Pharisees (vv. 1, 3, 5), some scribes (vv. 1, 5), the people (v. 17);

Where: somewhere in Galilee

When: ?

v. 1: The controversy begins with the Pharisees[587] and some scribes/teachers of the law[588] (cf. 2:16) having come from Jerusalem[589] (cf. 3:22; 10:33; 11:27) to gather round Jesus.

v. 2: They notice that the disciples (cf. 2:23–24: working on the Sabbath) had not washed their hands before eating bread[590]. That means that some of Jesus’ disciples were eating food without having first washed their (unclean) hands (cf. John 2:6; Acts 10:14–15). According to the regulations contained in food laws (cf. 1st Book of Maccabees 1:47, 62), they are unclean (cf. vv. 2, 5, 23), so that the “overseers” did not criticize the lack of hygiene (i.e. dirty hands), but the violation of the ritual of cleanliness. They observe the written law – first the “Ten Commandments” and second the Torah/Pentateuch (the so-called “five Books of Moses”), which contain a certain number of (divine) regulations and instructions (John 19:7: “We have a law, and according to that law …”);

+ Comment by the Evangelist (vv. 3–4)

v. 3: they also observe Jewish “traditions of the ‘Elders’”[591] (vv. 3, 5) – note the contrast in verse 8: “human traditions” or your “own tradition” in verses 9, 13. Are human precepts more important than “God’s Law”? A comment by the Evangelist explains the formal practice by Pharisees at table as it was implemented in the tradition of their forefathers (cf. vv. 3–4). At the time of Jesus, there were 613 rules – 365 prohibitions and 248 permissions. In this case, His disciples should have taken a “handful” (= a small amount) of water and wash (in Greek: “nípto[maı]” – Matthew 6:17) their unclean (cf. the adjective in v. 2: “anıptos”) hands in a specific way before eating bread. That is the regulation on ritual purity – that was part of their religious lifestyle.

v. 4: The Evangelist mentions two other examples in the same category (washing of hands [for priests[592]]):

1st: when returning from the marketplace (cf. 6:56; 12:38), they do not eat without sprinkling themselves first, because a Gentile or tax collector, or any other sinner – all unclean – (cf. Mark 2:13–17) might have touched the food;

2nd: the washing of dishes (cups, pots, and bronze dishes – cf. Leviticus 11:32; 15:12; Matthew 23:25–26/Luke 11:39–42).

There are other possibilities of becoming unclean: through contact with animals (cf. Leviticus 11:4b–8, 10–20, 23–31, 41–43), or with a leper (cf. Leviticus 13:1–46), touching a dead body (cf. Numbers 19:10–16), as well as, for a woman, after childbirth (cf. Leviticus 12:1–8) or during her periods (cf. Leviticus 15:19–33) and so on (cf. Exodus 23:19; Leviticus 7:26–27; 15:16–18; 17:10–14). In this understanding, someone could become unclean as a result of touching or doing something in a material sense. Among the so-called “Diaspora”, Jewish people kept a distance from the Gentiles as a result of the laws on clean and unclean things.

v. 5: The dialogue/debate between the “overseers” from Jerusalem (Judea) and Jesus of Nazareth (Galilee) is introduced by a question, which takes the form of that aims at a correction[593] (“no[t] … but”): “Why” (cf. 2:18; [11:31]) do you allow that misbehaviour of your disciples? The divergence between the orthodox Jews of this time and Jesus is important (note Romans 14:14).

- Jesus Answers (Part 1) (vv. 6–8)

v. 6: Not washing hands is the reason behind the discussion on the issue of clean/unclean and the compared level of priority between human traditions (vv. 7, 8b) and divine commandments (v. 8a). Jesus calls His critics “hypocrites”[594] and answers (cf. Isaiah 1: 11–17; Amos 5:21–27; Hosea 6:4–6) with a quote from the prophet Isaiah 29:13 (LXX) in verses 6–7 (cf. v. 10 and Exodus 20:12/Deuteronomy 5:16; Exodus 21:17/Leviticus 20:9) that opposes:

vv. 7–8: “human rules” about (un-)cleanness (vv. 7, 8b) versus the “Law/Commandment of God” (v. 8a).

The Pharisees and teachers of the law “honour” God (cf. Exodus 20:12) not in their “heart”[595] (cf. Ezekiel 36:26–27), but only with “lip service”, in a useless manner or outward show. Yet they present their human “teaching”/“rules”[596] (cf. vv. 3, 5) as divine commands.

- Jesus Reproaches the Pharisees for Using Traditions to Get around the Commandment of God (Part 2) – the Issue of “Corban” (vv. 9–13)

v. 9: Jesus points to the Pharisees that keeping their own tradition makes void the commandment of God advantageously.

v. 10: He then uses the example of “Fourth[597] Commandment” – “honour your father and your mother” (cf. Mark 10:19) in Exodus 20: 12/Deuteronomy 5:16, and its opposite, i.e. the cursing of parents by their children in Exodus 21:17/Leviticus 20:9 according to God’s messenger “Moses”[598], which more generally concerns the social contract between generations, especially for old and sick people in the Jewish theocracy[599].

v. 11: The rule of “Corban” says that someone could give an “offering to God” in the Temple of Jerusalem; “korbãn”[600] (= in Hebrew/ Greek: “dedicated to God”)/Corban (in English) is “an offering”, “a gift devoted to God”[601].

v. 12: By declaring “Corban”, i.e. a gift for God, the resources that someone could use to take care of their parents, they invalidate the “Fourth[602] Commandment”. In Jesus’ eyes, such an application of the regulation of “Corban” is in contradiction to “God’s Law”.

v. 13: Jesus concludes that such an application of the rule of “Corban” (for other examples, cf. Matthew 6:5, 16; 23:1–39) “invalidates[603] ‘the Word of God’[604] through the” Jewish “tradition”[605] as practiced by the Pharisees and scribes (cf. vv. 1, 5) as the religious leaders of Jewish society in Jesus’ times.

- Jesus Speaks to People (vv. 14–15[, 16[606]])

v. 14: Jesus called (cf. 4:3, 12), the people to Him; He asks them to listen and understand.

v. 15: Jesus explained publicly, which takes the form of a simple parable (clean – unclean[607] food – cf. v. 19), that what goes into man from outside cannot make him unclean (outside [cf. v. 18d] and go into – inside and go out), but rather it is what comes from inside that can make man unclean. So is His moral/ethical viewpoint of our intention/purpose/aim of acting with responsibility: “Goodness is rooted in … inner disposition, not in … outward observance.”[608]

- New Setting: Back in the House, the Disciples Question Jesus (v. 17)

After the confrontation (cf. vv. 1–15/16) with the Pharisees and scribes, and the teaching of the crowd, “His disciples” privately – “in the house” – “asked Him” (cf. v. 5) about the sense of His “parable”[609]/“comparison”.

- Jesus Answers and Gives Instruction to His Disciples (Part 3) (vv. 18–19)

v. 18: Jesus was disappointed with His disciples: “Are you also unable/do you also fail to understand?” like the Jewish leaders – the Pharisees and scribes (vv. 1, 5). In other words: They did not get His point (cf. 4:13). As He explained to the crowd in verse 15, He now explains to His disciples, which takes the form of that nothing that “go into a man/person from outside”, can render/make “him unclean”. He does so which takes the form of a correction[610] (“not” in vv. 18e, 19a – “but” in v. 19b).

v. 19: He goes on to explain that this is because outside things do “not go into” the “heart” (cf. vv. 6, 21) “but into” the “stomach”. Afterwards it “goes out[611] ...” In this way, Jesus has “declared all foods clean[612]”.

- Jesus Answers (Part 4) (vv. 20–23[613])

v. 20: Jesus states again, as He did in verse 15, that it is what comes out of man that makes him unclean; it is His instruction on uncleanness.

v. 21: It is from “the heart” (vv. 6, 19), the place of our inner disposition, that the good (clean) or “the evil designs/thoughts” or “evil things” (v. 23) (unclean) come out. It is the things that come out of a man that make him unclean[614] (cf. v. 15); and “every outward act of sin is preceded by an inward act of choice”[615]. “The evil designs/ thoughts” is the headline of a timeless list of don’ts[616] for a good (= clean) Christian. Jesus enumerates, lists twelve examples (cf. Romans 1:29–31; 1 Corinthians 5:9–11; 6:9–11; Galatians 5:19–21; Colossians 3:5–8 or 1 Peter 4:3). The first six are in the Greek text in the plural and the last six in the singular:

1st sexual immorality[617] (cf. Mark 10:11/Matthew 5:32; 19:9),

2nd thefts[618] (cf. Exodus 20:15/Deuteronomy 5:19),

3rd murders[619] (cf. Exodus 20:13/Deuteronomy 5:17),

v. 22: 4th adultery[620] (cf. Exodus 20:14/Deuteronomy 5:18),

5th covetous deeds (greed),

6th evil deeds (malice),

7th trickery/deceit,

8th indecency,

9th “evil eye”/envy,

10th “blasphemy”[621]/slander,

11th pride and

12th folly (cf. Mark 4:13; 6:52; 7:1 8; 8:14–21).

v. 23: The list (of sins) concludes with the phrase “evil things” which “make a person unclean” (vv. 15c; 20b): Formalities (outside) are not the cause of impurity, but one’s inner disposition/intention (inside) can be impure!

2.3.7 His Two Healings in the Territory of the Gentiles (vv. 24–37[622])

- The Exorcism of the Daughter of the Syrophoenician Woman (vv. 24–30)

+ The Setting (v. 24)

Who: Jesus, the Syrophoenician woman and her daughter

Where: “in the region of Tyre and Sidon” (cf. v. 31 and 3:8[623])

When: ?

Jesus (apparently alone) left Galilee[624] and set out for the northwest “region/area[625]” of the two Phoenician[626] cities “Tyre[627] and Sidon[628]”. These towns had a mixed population, and nobody “knew” Him. Therefore He could be alone “in a” (private Jewish) “house” in “Tyre” (cf. v. 31) for a personal, spiritual “time out”. It was top “secret”[629].

+ The Diagnosis (v. 25)

But a “Syrophoenician woman” (v. 26a) “heard about” the presence of Jesus, “came”, and respectfully “fell at His feet” (cf. 3:11; 5:33) because her “little daughter” (cf. 5:23) “had an unclean spirit” (cf. 1:23, 26–27; 3:11, 30; 5:2, 8, 13; 6:7; 9:25). The non-Jewish woman was like good mothers all over the world who have stood loyal to their children. That is the reason why the pagan mother asked insistently for the cure of her daughter just like the father Jaïrus for His daughter in Mark 5:21–24, 35–43.

+ Dialogue between the Syrophoenician Woman and Jesus[630] – the Mother Requests an Exorcism for her Possessed Daughter (vv. 26–29)

v. 26: She – “a Greek[631], a Syrian-Phoenician[632] by birth” that means a Gentile woman – asked/“requested”[633] on her daughter behalf (cf. Mark 5:22–23; 9:21, 24) the “famous” Galilean healer and exorcist Jesus to “cast the demon/devil out of her daughter”[634] (v. 29).

v. 27: Jesus responded to this Gentile woman with an aphorism which takes the form of underlining that His ministry gave priority to the Jews, the so-called “Chosen People”:[The children] should be fed[635] (first) [ ]” (note Romans 1:16a); “it is not fair to ‘take the children’s bread’[636] and to throw[637] it to the (house-)dogs/pets[638].” In other words: First take care of the Jewish people, then of others! In the eyes of Jewish people, Gentiles were like “dogs” (cf. Matthew 7:6a; Philippians 3:2; Revelation 22:15). “The dog was not the well-loved guardian that it is to-day; more commonly it was a symbol of dishonour. To the Greek, the word dog meant a shameless and audacious woman; it was used exactly with the connotation that we use the word bitch to-day.”[639]

v. 28: She was quick-witted in agreeing with Him, “Ah yes Lord”[640], and in replying further: But “the (house-) dogs under the table[641] can eat the children’s crumbs/scraps” (cf. Judges 1:7) that they throw away or that fall down.

v. 29: At the end of the conversation, Jesus assures her that “the demon has gone out[642] of/left your daughter” “because of” her deep/ faithful “word”/communication/discussion.

+ Declaration of the Healing (v. 30)

She “went home” and “found” her “child lying on the bed” and the “demon” gone as a result of the exorcism by Jesus. With this, Jesus cured/saved not only (faithful – cf. Mark 6:5–6a) Jewish people, but also faithful Gentile people. He is the “Saviour” of all peoples – Jews and Gentiles – in the sense of Romans 1:16 (cf. Mark 5:1–20 in the region of the Gerasenes in 5:1 or in the region of the Decapolis in 5:20; 7:31) – then as it does nowadays.

- His Healing of a Deaf Man (vv. 31–37[643])

+ The Setting (v. 31)

Who: Jesus, the deaf man, someone who bring the deaf man (v. 32a, c), God in Heaven (v. 34a), the crowd/other people (including His disciples? in vv. 36–37)

Where: in the region of Decapolis

When: ?

The verse starts with a descriptive note by the Evangelist on the itinerary of Jesus, who returns from “Tyre” (v. 24) in Gentile – i.e. non-Jewish – territory through “Sidon” towards the Sea/Lake of Galilee/Kinnereth/Tiberias through the region of the Deca-polis (literally: “Ten Cities/Towns”[644] as a confederacy of ten ancient cities; cf. 5:20; Matthew 4:25) in Eastern Galilee (cf. the map under 6.10). An exegetical discussion on whether the journey of Jesus was historical or a device of the Evangelist is speculative and not important for your teaching/preaching.

+ The Friends of the Deaf Man Request the Cure (v. 32)

Somebody brings a deaf man to Jesus (cf. 1:32; 8:22; 9:22); on his behalf, as his advocates or spokespersons, they “asked”[645] Him to “lay His hand upon him” (cf. 5:23; 6:5; 8:23[; 10:16]). The inhabitants of the Decapolis knew from the healed Gerasene man that Jesus is a healer (note 5:20). The diagnosis is that he is “deaf” (cf. v. 37c and 9:25) and that he has an impediment in his speech (cf. Isaiah 35:6 [LXX] and the acclamation of Isaiah 35:5–6 in v. 37c–d).

+ Jesus Takes the Deaf Man Away from the Crowd (v. 33a)

Jesus took the sick man aside (cf. 4:34; 6:31–32; 9:2, 28; 13:3) from the crowd and gave him intensive care and full attention. The deaf man is at the centre of Jesus’ action and not Himself.

+ His Healing of the Deaf Man (v. 33b–34)

v. 33b: Away from the crowd, Jesus uses His own method to heal the deaf man: his friends had asked Jesus “to lay His hand upon” (v. 32c) the deaf man, but Jesus healed him by taking these four steps:

(1) “put His fingers (cf. Psalm 8:4 or Luke 11:20: “finger of God”) into the man’s ears”;

(2) “touched”[646] “his tongue” (v. 35b) “with His spittle” (cf. 8:23; John 9:6) without fear of contact;

v. 34: (3) “looked up to Heaven” (cf. the multiplication of the five loaves and two fish in 6:41 or John 11:41) in the sense of Jesus’ prayer to God, and sighed;

(4) “said” the Aramaic[647] word (v. 34b): “Ephphatha”. Mark translates it into Greek: “Be opened” (v. 34c) – Jesus said “the word” and the deaf man was “healed”.

+ Declaration of the Healing (v. 35)

In fact, his “ears” (cf. v. 33b) and his “tongue” (v. 33c) were closed/tied (v. 33c) before; but after Jesus’ healing gestures, they were opened – note the Greek verbum simplex “anoígo” in verse 35a and the verbum compositum “dıa-anoígo” in verse 34c. His tongue was loosened according to the Greek proverb: “cut the (Gordian) knot” (cf. v. 35b; Luke 13:16). Beforehand, the deaf man had an impediment in speech (v. 32b); after Jesus cured him, the man could “speak clearly” – the healing changed his life completely, like a rebirth. Beforehand, the deaf man was like a living-dead – after being cured by Jesus, the man received a new lease of life – physically, socially and spiritually. Such is the result of Jesus’ healing by touching and word: the healed person was re-created/re-socialized and re-entered in Jewish society, because he was able to communicate again with other people. Therefore Jesus, the (divine, heavenly [cf. v. 34a]) doctor, unlike the (earthly) doctors or Hellenic and Jewish (magical ritual) healers, is the healer of both Jewish and Gentile peoples. He, the life-giver for the deaf man, is more than merely a doctor and healer, because of His intimate relationship with God in “Heaven” (v. 34a).

+ The Command of Silence (v. 36)

Jesus insistently requests those who He cures “not to tell anyone”) – the so-called “Markan messianic-secret device” (cf. Mark 1:44; 5:43; 8:30; 9:9 or Matthew 16:20), but witnesses of this healing ignored His order (vv. 36a, c) and “proclaimed”[648] (cf. Mark 1:45; 5:20) it. They took the role of “informal missionaries” for Jesus by announcing preaching His healing to everybody.

+ Different Reactions (v. 37)

Happy end: Beforehand, the deaf man did not hear and could only talk with impediments (v. 32b; cf. the Greek adjective “a-lalos” in v. 37d and 9:17, 25), and after Jesus healed him, he could hear (cf. v. 37c) and talk/speak (in Greek “laléo” in v. 37d) clearly: The “outsider” – the deaf man could return to the religious and civil life of the Jewish theocracy in community in “a 180-degree turn”. Jesus made all “things well” (cf. Genesis 1:31). He felt well, so that the witnesses proclaimed/acclaimed God and/or Jesus as the eschatological Saviour of all creation alluding to the prophet Isaiah 35:5–6: Jesus “makes the deaf hear and the mute/dumb speak”.

Chapter 8

Microstructure of Mark 8:1–38/9:1 in the Central Part of the Gospel (1:14–10:52)

As in 6:30/35–56, the topics of the sequence in 8:1–26 are – more or less with the exception of 8:11–12 – the same: the feeding in 6:35–44 and 8:1–10; the crossing the sea in 6:45–52 and 8:10, 13–21 and the healings in 6:53–56 and 8:22–26[649].

Peter’s declaration that Jesus is “the Messiah” (v. 29), which takes the form of a creed, introduces the parts concerning Jesus’ journey to Jerusalem, His Passion and His Death (8:27–10:52). He foretold His own end in the first (Mark 8:31) of three predictions of His Passion (note 9:31; 10:33–34)[650] as a pre-view of His coming as “the Christ” (v. 29d) and “Son of Man” (8:27). Jesus knew that the Jewish religious leaders of the Sanhedrin in Jerusalem were ploting to kill Him (14:1–2). Unlike Luke, Mark (8:32–33) and Matthew added to the first prediction a remark about Jesus’ rebuke of Peter[651] (cf. Matthew 16:22–23). Three lessons/sayings on the cost and rewards of discipleship (cf. Mark 8:34–9:1) follow the first prediction[652]. The invitation by Jesus to His disciples to take up their cross in 8:34 links their fate to His own. The second and third instructions contain an apocalyptic picture of the rewards of discipleship (vv. 36–38/9:1).

Commentary on Mark 8:1–38/9:1

2.3.8 His Feeding of the Four Thousand – the Second Multiplication of the Loaves (8:1–10[653])

Who: Jesus, the crowd (4,000 men), His disciples

Where: in the (Gentile) region of the Decapolis (note 7:31)

When: ?

- The Crisis of the Hungry People and Jesus’ Crisis Management (vv. 1–6b)

v. 1: The second multiplication of the loaves (cf. the first one in 6: 35–44) is introduced by the temporal phrase “during/in those days” (1:9; 13:17, 24) and a genitivus absolutus (cf. the participle óntos [= to be] in combination with the subject polloũ óchlou [= a large crowd] in the genitive case). The 4,000 (cf. v. 9a) (pagan) people of the Decapolis, who had heard about Jesus through the cured Gerasene demoniac and other witnesses of this exorcism (cf. 5:1–20), “had nothing to eat” (cf. the parallel in v. 2c). That was the reason that “He called[654] His disciples to Him” (cf. 3:13; 6:7; 8:34; 10:42; 12:43), in order to inform them of the fact that He could not send the people home without first giving them something to eat (cf. vv. 4c, 8a):

v. 2: “I have compassion for”[655] (cf. 6:34) them “because they stayed/were with me”[656] without food (cf. v. 1b; Matthew 15:32) for “three days[657].

v. 3: Jesus shows that He is very sensitive to the needs of the people: If He “sends them away still hungry/with an empty stomach home, they will be tired/collapse/faint[658] on the way” because “some of them have … come from far away/a long distance[659]”,

v. 4: “but” His “disciples” reply with a question about the logistical difficulty of getting “bread”[660] (vv. 4–6, 14, 16–17, 19; 6:38, 41, 44, 52; 14:22) to “feed”[661] (cf. v. 8a and 6:42) people “in the desert/remote place”[662].

v. 5: His query is short and clear: “How many”[663] (cf. vv. 19b, 20b and 6:38) “(loaves of) bread do you have?” Their answer is also short and precise: “Seven” (cf. vv. 6c, 8c, 20a, c).

v. 6a–b: Then He “ordered the crowd to sit down”[664] (cf. Mark 6:40; Matthew 15:35; John 6:10) “on the ground”[665].

- His Blessing of the Loaves and Fish and the Multiplication (v. 6c–7)

v. 6c–g: As in 6:41, like a Jewish head of family during the ritual”,

Jesus “took the seven” – 6:41: “five” – cf. the graph 2.3.3 on page 105! – “(loaves of) bread”[666], “gave thanks/blessed”[667], “broke”[668] (cf. v. 19a and 14:22) the loaves (cf. 6:41; 14:22),

“and gave” (cf. 6:37, 41; 14:22, 23) “them to His disciples”[669]. Then as His co-workers/their waiters/servants, they could “hand over/give/distribute”[670] (cf. v. 7c and 6:41) the blessed bread to the hungry people. In other words: On behalf of Jesus, the disciples (“missio”) had to “distribute the “blessed” bread to the “community” (“communio”) of people as the “Holy communion”. The “miracle” of the loaves stories provides the historical, social, (ecclesiological,) and theological background (the so-called “Sitz im Leben”) for the Eucharistic language of the Early Church.

v. 7: In the same order (Jesus – His disciples – the crowd), He “blessed”[671] “a few [small] fish”[672] and let “hand over/give/distribute” (cf. v. 6 g, h) them to the hungry people.

- The Verification of the End of the Crisis (vv. 8–10)

v. 8: The “4,000” (vv. 9a, 20a/Matthew 15:38; 16:10) people “ate and were filled/satisfied”. After their supper, “seven baskets”[673] (cf. v. 20b, c) of “broken pieces”[674] of bread/leftovers (cf. the vv. 19b, 20b and 6:43) were collected.

v. 9: In contrast to verse 3, Jesus could now “send them away” because they had been strengthened by the “blessed bread” and could go home.

v. 10: Jesus “‘with’/and His disciples” (cf. 5:28!) “got into the boat” (cf. v. 13 and 5:18; 6:45) to “come” to “the district[675] of Dalmanutha[676]” – “Magdala” according to Matthew 15:39.

The two stories aim to show that Jesus is the giver of the “blessed bread” which satisfies the (material and spiritual – note the “manna” motif in Deuteronomy 8:2–3) nourishment of the Jews (cf. 6:35–44) and the Gentiles[677] (cf. 8:1–9):

Mark 6:30–44 (cf. Matthew 14:13–21; Luke 9:10b–17)

Mark 8:1–9 (cf. Matthew 15:32–38)

v. 44: “5,000 men”

v. 9: “4,000 men”

v. 38: “5 loaves”

v. 5: “7 loaves”

v. 43: “12 wicker baskets full”

v. 8: “7 wicker baskets full”

2.3.9 The Pharisees Demand a Sign from Heaven (vv. 11–13[678])

v. 11: After the feeding of the 4,000 (cf. Matthew 15:32–39) and “between two boat trips”[679] between the Jewish/north-west and pagan/Gentile – north-east – shores of the “Sea of Galilee”[680] (8:10, 13), His opponents, the “Pharisees”[681] (cf. v. 15), “came out” (cf. 3:6 [or 14:48]) to Jesus and they “began to discuss/debate[682] with Him”. They also demanded[683] “a sign”[684] (cf. v. 12b and 13:4, 22[; 16:17, 20] or John 2:18; 4:48; 6:30; 9:16; 11:47) “from Heaven”[685] to “test Him” (cf. Mark 1:13 [Satan]; 10:2 [the Pharisees]; 12:15 [some of the Pharisees and Herodians]). According to Deuteronomy 13:2–6; 28:14, the term “sign” in 13:3 and in Mark 13:21–22/Matthew 24:23–24 is used in the context of the false Messiahs and false prophets. It was their “job”/duty/task, in the Jewish theocratic system, to oversee/check all who were on a messianic mission or public ministry, such as John the Baptist (cf. John 1:19–22, 24–25) or Jesus. Therefore they were not so interested in seeing “a spectacular public display”[686] or some more “miracles”[687] – cf. the Greek terminus technicus “téras” in Mark 13:22/Matthew 24:24 and John 4:48 – healings (cf. Mark 1:29–31, 40–45; 2:1–12; 3:1–6; 5:24b–34; 7:24–30, 31–37 or 8:22–26 and 10: 46–52), exorcisms (cf. 1:21–28; 3:22–27; 5:1–20; 9:14–29, including summary notices in 1:32–34, 39; 3:7–12; 6:5b, 53–56), multiplications of bread and fish (cf. 6:35–44; 8:1–9) or resurrection (cf. 5:21–24a, 35–43) – that Jesus had worked. Instead they wanted to “test”/check for verification purposes the legitimacy of His public ministry, messianic authority and dynamic power (cf. 3:22), through an eschatological and heavenly/divine “sign” or “proof” from God. In other words their question was: Was Jesus of Nazareth “the agent of God or of the devil?”[688]

v. 12: He reacted with a deep “sigh[689]” that came straight from His heart/spirit and asked them: “Why does this generation demand a sign?” With the statement: “Amen I say you”[690], Jesus emphasizes His negative answer: “No sign will be given to this generation” (cf. v. 38 and 9:19; 13:30); however for the Jewish religious leaders, this did not answer their question, which was left open.

v. 13: After this controversy with the Pharisees, He left them and “got into” (cf. v. 10) “the boat again” to “come/go across[691] to the opposite shore of the “Sea of Galilee” to reach “Bethsaida” (v. 22).

2.3.10 The Leaven of the Pharisees (vv. 14–21[692])

v. 14: Jesus’ disciples accompanied Him on the journey by “boat” (cf. vv. 10, 13). They “had forgotten[693] to bring (loaves of) bread” (cf. especially vv. 4–6, 16–17, 19 and 6:37–38, 41, 44, 52; 14:22) – “only one loaf” as provisions on board. This is the starting point for their conversation and Jesus’ teaching on the “leaven of the Pharisees” (cf. as before in vv. 11–12) and Herod(ians).

v. 15: Jesus unambiguously commands[694] His disciples – using the imperative – to keep their eyes open and “beware[695] of the leaven[696] of the Pharisees” (cf. v. 11) “and of … Herod” (cf. 6:14, 16–18, 20–22). Herod’s “co-workers”, the so-called “Herodians” (cf. 3:6 and 12:13), are the second group who oppose Jesus. Pharisees and Herodians together are the Jewish “religious and political leaders of the people”[697]. What Jesus alludes to, in other words, is that their “evil influence/disposition” is like an infection that will make someone ill after a given period of incubation. According to Exodus 12:8, 15, 19–20, 34, 39; 13:6–7, for the celebration of Passover and the feast of Unleavened Bread, it was/is not allowed for a Jew to eat bread containing leaven. This rule is the social and religious background for Jesus’ teaching here.

v. 16: His disciples debated[698] their “crisis situation” of lacking provisions among themselves[699] (note 4:41; 9:34): It is because “we have no (loaves of) bread”[700] (vv. 14b, 17c).

v. 17: But Jesus “knew” it and He “said”/asked (note 6:38) them seven questions (vv. 17b–21):

1st question: “Why are you debating” about having no (loaves of) bread?”

2nd: Have “you still neither reflected[701] yet nor do you understand[702]?”

3rd: “Are your hearts hardened[703]?” – cf. 6:52!

v. 18: The fourth (4th) question is a quotation from the prophet Jeremiah 5:21: “Have you eyes[704]” (cf. v. 25 [healing of a blind man]; 7:22 [His explanation]; 9:47 [Jesus’ warning]) – that “do not see”? Then focusing on the sense organ “ears” (cf. 4:9, 23 and 7:33 [healing of a deaf and stammering man]) – that “do not hear”?

5th question: Or “do you not remember[705]”:

v. 19: “When I broke” (cf. v. 6e and 14:22) “the five (loaves of) bread” (cf. 6:38e, 41a) “for the 5,000” (cf. Mark 6:44/Matthew 14:21; 16:9; Luke 9:14; John 6:10) – “how many basketfuls[706] of broken pieces[707]” (cf. vv. 8, 20; Mark 6:43) “did you collect”? They replied: “Twelve” (6:43), or

v. 20: the same question with regard to the “seven” (vv. 5c, 6c) loaves for the “4,000” (cf. Mark 8:9/Matthew 15:38; 16:10);

6th question: “How many basketfuls of broken pieces” (cf. vv. 8c–d, 19b and Mark 6:43) “did you collect”? They answered: “Seven” (8d).

v. 21: As in the second question in verse 17d, Jesus asked His disciples again:

7th question: “Do you still not understand?” He was disappointed/ frustrated with His disciples and their viewpoints because of their continued misunderstanding. They are worried about their physical need for bread against their hunger and lack trust in Him in spite of His feedings of the 5,000 (cf. 6:35–44) and the 4,000 (8:1–9/10) even if He, their “nourishment”[708], could do it again.

2.3.11 His Healing of a Blind Man at Bethsaida (vv. 22–26[709])

- The Setting (v. 22a)

Who: Jesus, His disciples, some people, the blind man

Where: Bethsaida

When: ?

Jesus and His disciples (vv. 14–21) “came to/arrived at” (cf. v. 10) the fishing village “Bethsaida”[710] (cf. 6:45) on the north-east of the “Sea of Galilee” and east of the river of Jordan by boat (v. 14).

- The Diagnosis (v. 22b)

As in Mark 2:3; 7:32, some people “brought”[711] “a blind”[712] man to Jesus

- People Beg Jesus to Touch the Blind Man (v. 22c–d)

in the hope that He will “touch”[713]/heal him.

- A Note by Mark: Jesus Takes the Blind Man outside the Village (v. 23a–b)

After their request[714], Jesus “took[715] the hand[716] of the blind and led/took[717] him outside[718] the village[719]” (cf. vv. 26b, 27a).

- The Healing of the Blind Man and His Gestures (vv. 23c–25b)

v. 23c–f: There He “spat” – note the verb “ptúo” (= to spit) in 7:33 and John 9:6 in connection with the healing power of “spittle” in the ancient time[720] – “into his eyes”[721], “laid His hands on him” (cf. v. 25a), and the sensitive Jesus (cf. Isaiah 29:18; 35:5; 42:7; Matthew 11:5a/Luke 7:22d), who understood “his fears and his hopes” and “could think with their thoughts and feel with their feelings”[722], “asked him: Can you see” – cf. the Greek verbum simplex “blépo” (vv. 15, 18, 23f, 24b) – “anything”?

v. 24: The man “looked/glanced up”[723] – cf. the verbum compositum ana-blépo (v. 24a) – and answered Him: “I can see” – cf. the verbum simplex blépo (note v. 23f) – people; they look – cf. the verb horáo in verses 15, 24c, 33 in the sense of “look over/see through” – “ like trees[724] walking around[725].”

v. 25a–b: Once more, Jesus “laid His hands on his eyes” (cf. v. 23c–d).

- Declaration of the Healing (v. 25c–d)

The Evangelist describes the healing of the blind man as “a gradual cure, in two stages”[726] as follows: The man “looked/gazed intently” – cf. the Greek verbum compositum “dıa-blépo” (note v. 23f) – and this sight was “restored”[727]: He could “clearly see” – cf. the verbum compositum “em-blépo”[728] – “all/everything”. The “semiotic analysis”[729] shows that Mark uses different prefixes for the verbum simplex “blépo” (= to see), with the aim of suggesting in an intelligent way the progression in meaning that describes the healing process from blindness to clear sight. In addition, there are three different verbs in the Old Greek language that refer to seeing: “blépo” (= to look at/see), “theoréo” (= look through), and “horáo” (= to see into/realize) in verse 24c like in John 9:1–41[730]; 20:1–29 or Acts 9:1–9; 22:4–11; 26:9–18[731].

- Jesus’ Command (v. 26)

At the end, the healing story ends without any reaction from the cured man or the people who brought him to Jesus (v. 22b–d), but Jesus “sent him to” his “home” (cf., for example, 5:19) for social re-integration in his family and society. However, Jesus forbids him to “enter/go into the village” Bethsaida, because of the secrecy of His public ministry in word and action.

2.4 THE MINISTRY OF JESUS, THE “SON OF MAN”, ON HIS JOURNEY TO JERUSALEM (8:27–10:52)

2.4.1 Peter’s Confession – the Identity of Jesus (8:27–29[732]/30[733])

Who: Jesus, His disciples, Simon Peter (vv. 29, 32–33), the crowd (v. 34)

Where: around Caesarea Philippi[734] in northern Palestine (v. 27a/Matthew 16:13)

When: ?

v. 27: Jesus asked His disciples: “Who do the people say I am?”, i.e. His identity according to people’s opinion.

v. 28: The disciples who were close to the people reported to Him the common view of Jesus (cf. 6:14d–15a, c). Their answer to His question listed some faithful popular Jewish prophets: “John the Baptist”[735], “Elijah”[736] (cf. 1 Kings 18:1–46 or 2 Kings 2:1–18; Malachi 3:23–24; 4:5–6) “one of the” great “prophets” come back to life (cf. Deuteronomy 18:18). In the eyes of the Jewish people Jesus was a reincarnated prophet (cf. Matthew 21:11 or Luke 24:19).

v. 29: The dialogue continues, with Jesus’ asking a second question about His identity according to the disciples themselves: “You – who do you, say I am”?

Simon Peter was the first disciple called by Jesus, and appeared as the leader, captain[737], and spokesman of “the Twelve” during Jesus’ ministry. He proclaimed Jesus to be “the Christ”[738] (cf. the question by the high priest in 14:61). The messianic titles are often introduced by “You are”[739]: in 1:11 (God: “my Son, my beloved one” [note 9:7]); 1:24 (demon: “the Holy One of God”; Matthew 16:16 (Peter: “the Christ, the Son of the living God”). The Hebrew word “Messiah” or its Greek translation “Christos” mean “anointed one”. This title describes the divine, spiritual “nature” of Jesus as the Christ. Peter recognizes that Jesus does not fit into any of the existing categories, that he is more than “one of the prophets” (v. 28d).

v. 30: Jesus insistently requests secrecy (cf. 1:44; 5:43; 7:36; 9:9 or Matthew 16:20). His disciples were not allowed to speak to anybody else about Jesus’ true identity. It was top secret – the so-called “Markan messianic-secret device”, because of the Jewish law and leadership who were against Him. However His disciples and the people ignored His order (note 7:36a, c) “not to tell anyone” – and “proclaimed”[740] (1:45; 5:20; 7:36) it and made it public.

2.4.2 First Prediction of His Passion and Resurrection (vv. 31–33[741])

- The Prediction of His Passion and Resurrection by Jesus (v. 31)

Unlike the title “the Son of God”[742], the Evangelist used the title “the Son of Man”[743] (vv. 31, 38 – cf. Daniel 7:13–14) for Jesus, which is the name Jesus used Himself. The figure of “the Son of Man” stands for the true Israel, those who have remained firm to their covenant with God YAHWEH (= YHWH – “adonai”). All titles for Jesus, “the Son of Man”, “the Son of David”[744] or “the son of Mary”[745], emphasize the human side of Jesus.

Through the first of three predictions (8:31; 9:31; 10:33–34), Mark told about the progress and the end of the life of Jesus. On the way to Jerusalem (cf. Mark 10:33–34), Jesus foretold His Passion, His Death, and His Resurrection, which were take place there according to His Father’s/God’s predetermined plan of salvation. In one compact sentence, the several realities of Jesus are described with the help of three verbs: He “must”:

(1) suffer (in Greek: “pas-cho” in 5:20; 9:12 or the Greek noun “pas-cha” [in English: “pass-over”]) in 14:1, 12, 14, 16 due to the Jewish leadership’s intention (cf. 14:1–2);

(2) to be killed[746] (on “Good Friday” by man’s power in the Christian understanding of the Suffering Servant in Isaiah 52:13–53:12).

(3) Afterwards He had to be “raised”[747] by God’s power to a new life “after three days”[748] – note also the second and third predictions of His Passion in 9:31 and in 10:34 as an allusion to Hosea 6:2(; Jonah 1:17; 2:10) –, on Easter Sunday (cf. Mark 16:1–8).

According to Mark 10:33a, Jesus “must” go to “Jerusalem”[749] where He has to die. Jesus was aware of His fate and could understand “the signs of the time” because He was being observed by the Pharisees, the scribes, and so on (cf. Mark 2:16; 2:24; 7:1, 3, 5; 8:11; 10:2; 11:18; 12:13, 28, 32, 35). The members of the Sanhedrin in Jerusalem were elders, lay leaders, the chief priests[750], and the scribes, the teachers/doctors of the law. The Sanhedrin had 70 members plus the high priest as their president.

- He Reprimands [Simon] Peter (vv. 32–33)

v. 32: Peter[751] appears in the Gospels as an impulsive character (cf. 9:5; 14:29, 31, 54, 66–72), and often in a poor light. He rejected the possibility that his Master’s messiahship could involve suffering of the “Son of Man”. Peter’s rejection[752] of Jesus’ prediction (Suffering, Death and Resurrection) was not said as a God’s-inspired spokesman[753] (cf. Job 1:6–12; Zechariah 3:1–2). Simon Peter expressed what had been the opinion of the disciples and of the Christian communities for whom Mark wrote his Gospel.

v. 33: In the form of a harsh public reprimand and in a tone of disappointment, Jesus rejected Peter’s attitude and rebuked it sharply as coming from Satan (cf. Mark 1:13; Matthew 4:10). In the eyes of Jesus, Peter’s purely “human” thinking was in contrast to God’ plan (cf. Mark 2:27; 5:7–8; 7:7–8; 10:27; 15:39). Beforehand, Peter declared in verse 29 the great confession: “You are the Christ” (8:29). Then, Jesus rebuked him in the strongest terms in verse 33b: “Get behind me Satan”[754] – calling him a sub-worker/handyman of Satan – because of his lack of understanding (v. 17); He corrected[755] (v. 33c–d: no … but) Peter’s satanic viewpoint: human beings are misled (cf. Job 1:1–2:10; Zechariah 3:1–2) by Satan (cf. Mark 1:12–13/Matthew 4:1–11/Luke 4:1–13) against divine being(s). This is the wrong way / the first one is only God and not Satan.

2.4.3 His Teaching on Discipleship – “Follow Me” (8:34–9:1[756])

- Sayings on Discipleship – the Cost of Discipleship (vv. 34–37)

v. 34: Two conditional sentences (8:34–9:1) inform the “Jewish” “people” (note the “pagan” crowd in vv. 1–2, 6) “with”/and “His disciples” (vv. 27, 33) about the conditions for “following” Jesus as a disciple (cf. Mark 6:8–11/Luke 9:1–6; Mark 13:9–13 or in Matthew 10:5–11:1) – then and now. The first sentence, which takes the form of the expression of a will through three subjunctives (let him renounce “himself and take up his cross[757] and follow me”) contains three conditions:

- The first condition “let him renounce himself” is a condition of “self-denial”[758] instead of “self-fulfillment” (cf. Matthew 10:38/ Luke 14:27: “who does not take his cross and follow me is not worthy of me”), i.e. submission of one’s will to God in contrast to someone acting like Peter in his denial (cf. Mark 14:30–31, 72).

- Then “… take up his cross”, disciples (v. 34a) have to risk death, pain, or discomfort like Jesus who took up His Cross (cf. 15:20–21a) and died on it (cf. 15:34, 37). The term “cross” was a proverbial word for suffering and agony. Crucifixion was a common Roman method of execution, which was reserved for slaves and criminals who did not have Roman citizenship.

- Last but not least, they have to “follow Him”[759] (v. 34e) to be His co-workers, who are walking behind their master as a sign of respect, like the students of a rabbi.

v. 35: The second conditional clause starts with the verb “want”/ “will”[760] which is also used in Mark 14:36: “Abba, Father, all things are possible for you: take this cup away from me; yet not what I will, but what you will”. The Evangelist uses this contrast and correction of the possible destinies of “life”[761] (vv. 35b, c, 36c, 37) by turning them upside down – “to save[762] his life” in v. 35b = “to lose[763] his life” in v. 35c [that is the normal outcome of life] – but “whoever loses his life for His”/Jesus’ sake (cf. 13:9) “and for the sake of the Gospel”[764] (cf. 10:29; 13:9–10) “will save it” (= his life). That is the new “law” and promise by Jesus. The possibility of losing one’s life (cf. Mark 3:6; 15:34, 37) for His sake was very real – for example, through the martyrdom of the apostles (cf. Acts 7:54–8:1a; 9:1–2/22:4, 7–8, 19–20/26:14–15; 12:1–3). Christians – in the 1st century – who believed in Jesus and followed Him were abused, excluded, persecuted, or exposed to slander (cf. Mark 13:9–13; Matthew 5:10–12; 24:9). Someone “will be hated by all for my name’s sake. But whoever hold out to the end will be saved” (cf. Mark 13:13/Matthew 24:13 in the context of the eschatological discourse and Matthew 10:22).

v. 36: Jesus emphasizes this point with two loaded questions[765] for a reflection on their lifestyle: “What help/profit[766] is it for a man to gain[767] the whole world and to forfeit[768] his life?” – as a choice between the life of the soul in “God” or the life of the body, material things of “Mammon” on earth (cf. Matthew 6:24/Luke 16:13): either (to save) “his life”/“to gain the whole world” (Mark 8:36b) or “to lose/forfeit his life” (vv. 35c, 36c)[769]. It is a matter that involves a binding decision in the sense of Matthew 6:21 (“for where your treasure is, there also your heart will be”) and in Mark 10:21/Matthew 19:21 (to “have the treasure in Heaven”).

v. 37: The second question is: “What can a man give in exchange/ransom[770] for his life?”

The first saying about taking up the cross (cf. vv. 34–37) of three instructions for His disciples connects the fate of His disciples with His own one. “Jesus will call for courage and sacrifice from his followers, for they will have to tread their own via dolorosa.”[771] There is no alternative so that all should “follow Him” as His disciples without “if” and “but” to get the (everlasting) “life”.

- The Rewards of Discipleship (v. 38 and 9:1)

v. 38: The last two (eschatological) statements/sayings (cf. vv. 31, 38: [“when He” – i.e. the “Son of Man”[772]]) “comes” (i.e His second “coming”, the so-called “parousia”) “in the glory[773] of” God “His Father with the holy angels” – cf. 12:25; 13:27, 32] and 9:1) contain an apocalyptic vision of the rewards of discipleship. As in Psalms 28:4 and 62:13, that means to stay loyal to the relationship with “Jesus” and to His “words”: “If anyone is ashamed of”[774] Him … “in this adulterous/unfaithful[775] and sinful[776] generation” (note v. 12) on earth because of persecution and condemnation (cf. Mark 13:9–13/ Matthew 10:17–22), He will also be “ashamed of” this person at the “Last Judgement” in Heaven. Mark’s advice is for followers of Jesus “to walk in the footsteps of the suffering Christ himself, whose own journey will end in glory.”[777]

9:1: Jesus concludes His statement/saying, starting with “amen I say you” (cf. v. 12), by a prophecy: Some of those who were present will still be alive – shall “not taste[778] death[779]” – before the “Kingdom of God”[780] comes “with power” (cf. 13:26; 14:62). Is it a prophecy of His Transfiguration (cf. vv. 2–9), Resurrection (cf. Mark 16:1–8[, 9–20]), Ascension (cf. Luke 24:51; Acts 1:9–10), the sending of the Holy Spirit at Easter (cf. John 20:22), Pentecost (cf. Acts 2:1–13), and of His second coming (soon) (cf. Mark 13:26; 14:62)?

Chapter 9

Microstructure of Mark 9:1–50 in the Central Part of the Gospel (1:14–10:52)

The Transfiguration of Jesus (cf. vv. 2–8) is a christological high point which is placed at the compositional and theological centre of the Synoptic Gospels in the form of a “Creed”: It contains a key proclamation from God the Father of the Sonship of Jesus (cf. v. 7), as in Mark 1:11. This will later be echoed in the confession by the Roman centurion in 15:39. It is the confirmation of the Covenant in Exodus 24:1–18;