Mark 1:35-39

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Genre

(See Introduction - Genre)

Mark 1:35-39. This passage is a narrative within a Gospel. This is a particularly significant summary statement from Jesus as to the purpose of his ministry. Strauss states that this passage “illustrates Jesus’ complete dependence on God through prayer and his priority on proclaiming the message of the kingdom of God over receiving adulation from the crowds. This passage thus serves as a brief interlude, where Jesus affirms his kingdom priorities in the midst of Mar’s fast-paced and action-packed narrative” (p. 104).

Demarcation of the Text

The majority of English translations surveyed demarcate this passage as one cohesive section. This passage is demarcated from the passages surrounding it by a change in location, characters, and theme. 

• CSB. The CSB demarcates this passage as belonging to parts of two separate sections. The first section includes 1:35-38 entitled Preaching in Galilee. The second section includes 1:39-45 entitled A Man Cleansed.
• ESV, NRSV, NIV, NLT, CEV. The ESV, NRSV, NIV, NLT, and CEV demarcate this passage as one cohesive section entitled Jesus Preaches in Galilee (ESV).
• NASB. The NASB demarcates this passage as belonging to the longer section that includes 1:29-45 entitled Crowds Healed.
• CEB. The CEB demarcates this passage as belonging to the longer section that includes 1:32-39 entitled Jesus’ Ministry Spreads.
• CEV. The CEV demarcates this passage as belonging to the larger section that includes 1:29-39 entitled Jesus Heals Many People. 
• MSG. The MSG demarcates this passage as belonging to larger section that includes 1:35-45 entitled The Leper.
• William L. Lane. Lane demarcates this passage as belonging to one cohesive section entitled The decision to Leave Capernaum.
• Ben Witherington III. Witherington demarcates this passage as belonging to one cohesive section entitled Embarking on a Mission.
• Mark L. Strauss. Strauss demarcates this passage as belonging to one cohesive section entitled Jesus’ Prayer Life and Ministry Purpose.

This section begins without a clear textual marker from the previous passage as the narrator informs his audience that very early the next morning Jesus left where he was staying, presumably Simon and Andrew’s home, and went to a deserted place to pray. This information signals a change in time, location, characters, and theme from its surrounding passages. The section that follows also clearly indicates a change in characters, location and theme as Jesus heals a leper.

To include other verses as part of this section would ignore the change in the scene (time, location, characters, and theme) that the author has narrated. This could cause confusion in the teaching the author is attempting to communicate to his audience as he has deliberately signaled changes in the narrative.

The Argument of the Text

The author utilizes a narrative of Jesus’ ministry in which he provides much of the information in the narrative with a very small amount of dialogue from the characters.

There are two characters mentioned in this passage: Jesus and Simon and his companions. In this passage both of the characters speak: Jesus and they (Simon and his companions). In this passage, Jesus summarizes the purpose of his life and ministry – to preach to the villages.

The information provided by the author and the small amount of dialogue from the characters helps determine how to react to the various characters.

The issues in this passage:

• Jesus goes out alone before sunrise to a deserted place to pray. This is a beautiful picture of the intimacy between the Father and the Son. Those who observe the regular practice of arising in the quiet and shalom before sunrise to spend time with God know the level of intimacy that can be experienced with Him. Similar to laying on a blanket in the grass basking in the warmth of the summer sun or enjoying the freshness of the woods or the peace of the water, those who observe a regular practice of solace in the presence of God, can identify with Jesus. The Gospels often mention Jesus’ practice of solitude during his ministry (Matt. 14:23; Luke 5:16, 6:12, 9:18, 28, 22:41; Heb. 5:7-8). In addition, if Jesus – the very Son of God, took time to approach his Father in heaven, how much more do we mortals need to develop the rhythm of solitude with God. Tolbert states that, “In the morning after his evening of healing the whole city, Jesus retreats to a “lonely place” to pray, as he will try to do occasionally in the Gospel, but Simon “pursued him.”” (p. 138) Lane states that Mark highlights Jesus’ habit of prayer, detailing Jesus’ purpose, stating that, “These three occasions have the character of a critical moment. The setting for Jesus’ prayer in each instance is night and solitude” (p. 81). Witherington pruposes that, “It is possible that v. 35 is meant to suggest that the pressure was already getting too great on Jesus, or things were not going as he would wish. “Prayer was an essential part of his service and continually guarded that service from overactivity as well as from indolence. It was at the same time a refuge from the enthusiastic recognition on the part of the individuals who did not desire to become disciples” … The point here is that Jesus went to a solitary place to pray, to be alone with the deity… If Gethsemane is any clue, Jesus is seeking guidance from the Father about what he should do in view of the responses he is getting to his ministry” (p. 101-2). Strauss states that, “Despite Jesus’ ministry late into the night (1:32), he rises before dawn to spend time in prayer alone with God, his source of strength and guidance” (p. 104).
• Simon and his companions search for Jesus. Some time must have passed to allow for others to awake, to gather, to recognize that Jesus was missing, and to search for him. This indicates that Jesus’ solitude was not a quick walk in the morning but was instead a significant amount of time carved out of his schedule. Tolbert states that, “Simon “pursued him.” The Greek word katadioko carries a very strong, often hostile sense: Simon and the others harassed him or hunted him down” (p. 138).
• Jesus declares the purpose of his ministry – to preach to the villages. Despite a crowd who was eager to hear more from Jesus, he declared that it was time to move on to other communities so that he could preach to them also. Jesus declares that this is the reason for him coming. Strauss states that, “Jesus has a greater purpose than fame or popularity: to announce and inaugurate the kingdom of God (cf. 1:14-15; 1:22)” (p. 106). Strauss concludes that, “Jesus’ ultimate purpose was not to heal physical disease but to call people to repentance and submission to God’s reign in their lives. Physical healing is temporary, but a right relationship with God is eternal, bringing physical and spiritual wholeness” (p. 108).
• Jesus preached in their synagogues and drove out demons. The author summarizes Jesus’ rhythm of preaching in the synagogues and driving out demons. This is very similar to his pattern narrated in 1:21-28. We also see a similar pattern that Paul and his ministry companions develop in a similar fashion as Jesus; preaching to the Jews in the synagogues before getting banned and moving on to preaching to the Gentiles. Lane states that, “In pursuance of his mission Jesus went throughout all Galilee, using the synagogue as a point of contact with the people. Preaching and the expulsion of demons are related facets of this ministry, the means by which the power of Satan is overcome” (p. 83).

The author is addressing gentile Christians living in Rome. Witherington states that, “Mark’s audience is largely composed of Gentile converts to the Christian faith, and presumably Gentiles who have not first been Jewish proselytes or synagogue adherents” (p. 26). He states that, “we find him [the author] having to explain not only Aramaic words but also Jewish customs. This surely suggests that he assumes the majority of his audience is Gentile Christians” (p. 26). Tolbert agrees, stating that, “Since the gospel was written in Greek and since the few Aramaic words added are always translated into Greek, the presumed audience was probably mostly Greek speaking and not familiar with Semitic languages” (p. 36). Strauss states that, “Mark is writing primarily to Christians to encourage them and assure them in their faith” (p. 42).

The audience is experiencing growing persecution throughout the Roman Empire – from both Jews and Gentiles. Hays states that Mark presents the expectation that, “Jesus’ followers will endure serious persecution, from authorities both Jewish (councils and synagogues) and Gentile (governors and kings), and even from their own families” (2016, p. 89).

The author is encouraging his audience to persevere through the persecution that they were experiencing at the hands of the Roman authorities and the Jewish religious leaders. The author highlights the truth that Jesus was God in flesh who was arrested, tortured, and killed by the Roman government. The author describes how followers of Jesus are not to act and points out that true discipleship is seen only in Jesus’ actions. The author is encouraging his audience to continue to persevere just like Jesus did. Witherington states that Mark “wishes to warn of the dangers to keeping the faith that lurk ahead and to make the strong point that Jesus, and not the early disciples as they behaved at the end of Jesus life, is the model of the way of the cross, the way of faithfulness to the end” (p. 55). He concludes that, “In Mark's gospel, only Jesus is really presented as an example for the audience to follow, while the disciples to some extent serve as a foil warning of the pitfalls of discipleship with the not so subliminal message being, you see how the first disciples failed him under pressure and facing persecution. Go and do otherwise” (p. 59). Strauss agrees stating that, “The model for discipleship is not the Twelve, who repeatedly fail but Jesus himself, who alone remains faithful to God’s purpose” (p. 42).

This passage gets its message across through the author describing the actions of the scene and a small amount of dialogue between the characters.

This passage is about Jesus spending time in prayer and continuing his mission of preaching in the synagogues and driving out demons in various towns and villages.

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

In the prior passage the author describes the awe of the crowd at Jesus’ authority in teaching and in casting out demons. This sets the scene for faith in Jesus to grow.

The knowledge of Jesus’ ministry is growing. More and more people are being healed and restored. News of Jesus is spreading.

Openness to Interpretive Possibilities:

Lane sees Mark’s portrayal of Jesus going “to a deserted place” as very significant. Lane points out the similarity between this morning of prayer to Jesus being led by the Spirit into the wilderness. Lane suggests that this withdrawal and time of prayer was an indication of where Jesus “encountered Satan and sustained temptation” (p. 81). Perhaps Jesus was tempted to abandon his sacrificial mission of the cross for the accolades of a miraculous ministry. This seems to be stretching the narrative. Indeed, Jesus’ being ‘driven’ into the wilderness by the Holy Spirit (1:12-13) and his ‘deep grief’ in Gethsemane (14:34) are similar, but in both those cases Jesus’ struggle is evident. In this passage, that is not the situation. It seems much more apparent that Jesus spent time that morning out of the desire for deeper intimacy with his Father.

Without reading further one would not realize the complications that are caused by the news of Jesus’ ministry spreading so rapidly. Throughout the Gospel, Jesus will direct people not to spread the news of his ministry. There are many thoughts as to the purpose of this. But the evangelist makes it clear that Jesus’ ministry is affected by the spread of the news of his ministry.

Context

(See Introduction - The Context)

Intertext

(See Introduction - The Intertext)

Passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 14:23. “23 After dismissing the crowds, he went up on the mountain by himself to pray. Well into the night, he was there alone.” In his gospel, Matthew describes Jesus getting a way in solitude after he had miraculously fed over five-thousand people with a small boy’s lunch. This is similar to Mark’s description of Jesus getting away for prayer with his Father after a night of healing people in Capernaum.
• Luke 5:16. “16 Yet he often withdrew to deserted places and prayed.” In his passage from his gospel, Luke records that Jesus often sought out solitude for intimacy with his Father. Again, this particular instance was after the fame of Jesus’ ministry was growing and he had healed large crowds. This is similar to Mark’s description of Jesus getting away for prayer with his Father after a night of healing people in Capernaum.
• Luke 6:12. “12 During those days he went out to the mountain to pray and spent all night in prayer to God.” More than the other gospel writers, Luke highlights that Jesus spent much time in prayer alone leading up to key moments in his ministry. This particular passage is right before Jesus appoints the Twelve Apostles. This is similar to Mark’s description of Jesus getting away for prayer with his Father.
• Luke 9:18. “18 While he was praying in private and his disciples were with him…” In his passage from his gospel, Luke records Jesus seeking solitude through prayer for intimacy with his Father. This is similar to Mark’s description of Jesus getting away for prayer with his Father.
• Luke 9:28. “28 About eight days after this conversation, he took along Peter, John, and James and went up on the mountain to pray.” More than the other gospel writers, Luke highlights that Jesus spent much time in prayer alone leading up to key moments in his ministry. This particular passage is right before Jesus is transfigured on the mountain in front of Peter, John, and James. This is similar to Mark’s description of Jesus getting away for prayer with his Father.
• Luke 22:41. “41 Then he withdrew from them about a stone’s throw, knelt down, and began to pray…” More than the other gospel writers, Luke highlights that Jesus spent much time in prayer alone leading up to key moments in his ministry. This particular passage is the night of Jesus’ arrest and subsequent crucifixion – the most significant moment in Jesus’ earthly ministry. This is similar to Mark’s description of Jesus getting away for prayer with his Father.
• Hebrews 5:7-8. “7 During his earthly life, he offered prayers and appeals with loud cries and tears to the one who was able to save him from death, and he was heard because of his reverence.” In this passage, the author of Hebrews declares that during Jesus life he often prayed. In the passage from this study, Mark details one of those times that Jesus to time to seek his Father in solitude.

This passage is the “story of God and God’s people”. In this passage, Jesus, after a long night of supernatural ministry, gets away from everyone to be alone with his Father. Perhaps this was to be refreshed after a long night of pouring out, or maybe this was just a regular rhythm in Jesus’ life as other gospels allude to. After being found, Jesus’ declares that the purpose of him coming is to preach of the kingdom and that it was time to move to the surrounding villages. God’s people can always look to Jesus as an example of how they are to emulate his ministry. Lane states that, “His strength is in prayer through which he affirms his intention to fulfill the will of God” (p. 82). Strauss states that, “Mark stresses that in the midst of a hectic schedule, Jesus takes time to be alone with God. He realizes that the success of his mission depends on his trust and reliance on God… Jesus realizes he can accomplish nothing apart from the empowerment and guidance that comes from the Father… If Jesus, the Son of God, needed time alone with his Father in order to accomplish his life’s purpose, how much more do we?” (p. 107). This is the “story of God and God’s people”.

Mark 1:39 (CSB)

39 He went into all of Galilee, preaching in their synagogues and driving out demons. 

Main Verbs

Went

Preaching

Driving

Verbs

Went

• Tense – Past
• Mood – Indicative
• Voice – Active

Preaching

• Tense – Past
• Mood – Indicative
• Voice – Active

Driving

• Tense – Past
• Mood – Indicative
• Voice – Active

Genre

(See Introduction - Genre)

Mark 2:1-3:6. Witherington points out that, “Traditionally this section of Mark has been labeled controversy dialogues, and this is certainly appropriate… Mark 2:1-3:6 as a literary unit appears to have been carefully constructed” (p. 109). Tolbert explains that, “The first calling of disciples in 1:16-20 is followed by four healing stories, 1:21-28; 1:29-34; 1:40-45; and 2:1-12, the last of which is a combination of healing story and controversy story. In parallel fashion, the second calling of a disciple in 2:13-14 is followed by four controversy stories, 2:15-17; 2:18-22; 2:23-28; and 3:1-6, the last of which is a combination of controversy and healing” (p. 132). Lane claims that, “It is unlikely that these five incidents happened consecutively or even at the same period of Jesus’ ministry. Mark introduces them in a most general way” (p. 91). Witherington concludes that, “This chapter therefore is not simply a collection of ‘conflict stories’ but a demonstration of Jesus’ authority and the refusal of the Jewish religious authorities to recognize it” (p. 110).

Mark 2:1-12. This passage is a narrative within a Gospel. Strauss states that this “episode is a combination of forms: a healing account, a controversy story, and a pronouncement story” (p. 119).

Demarcation of the Text

There is almost unanimous agreement across the English translations surveyed, demarcating this passage as one cohesive section. This passage is demarcated from the passages surrounding it by a change in location, characters, and theme. 

• CSB, ESV, NRSV, NIV, CEB, NLT, CEV, MSG. The CSB, ESV, NRSV, NIV, CEB, NLT, and MSG demarcate this passage as one cohesive section entitled The Son of Man Forgives and Heals (CSB).
• NASB. The NASB demarcates this passage to include verse thirteen entitled The Paralyzed Man Healed.
• William L. Lane. Lane demarcates this passage as belonging to one cohesive section entitled The Authority to Forgive Sins.
• Ben Witherington III. Witherington demarcates this passage as belonging to one cohesive section entitled The Healing of Forgiveness.
• Mark L. Strauss. Strauss demarcates this passage as belonging to one cohesive section entitled Jesus Forgives and Heals a Paralyzed Man.

The author begins this section with the clear textual marker “When he entered Capernaum again”. This signals a change in location from the previous passage in which Jesus had traveled to the surrounding villages preaching in the synagogues and casting out demons. In this passage the location changes. Additionally, this passage reveals a hint of controversy between Jesus and the scribes as Jesus forgives the sins of the paralytic. This section ends with the author informing his audience of the concluding response from the crowd to Jesus’ healing of the paralytic. The following passage begins with Jesus going out beside the sea.

To include other verses as part of this section would ignore the change in the scene (characters and theme) that the author has narrated. This could cause confusion in the teaching the author is attempting to communicate to his audience as he has deliberately signaled changes in the narrative.

The Argument of the Text

The author utilizes a narrative of Jesus’ ministry in which there is a hint of controversy starting between Jesus and the scribes. The pace of Jesus ministry slows for this narrative as many details are given regarding Jesus’ interaction with the crowd and the paralytic. The author provides information regarding the thoughts of his characters. In addition, there is more dialogue in this passage than in many of the passages that have been narrated thus far in his gospel.

There are five characters mentioned in this passage: Jesus, the crowd, the paralytic, the paralytics four friends, and the scribes. In this passage, two of the characters speak: Jesus and the crowd. In addition to the speaking characters, the author informs his audience of the thoughts of two of the characters: Jesus and the scribes. Witherington states that, “In Mark 1 Jesus’ fame as a wonder-worker grows, but in Mark 2 we see how his opposition grows. Here we have real debate, growing hostility, culminating in a decision mentioned at the climax of this section (3:6) to find a way to eliminate Jesus” (p. 113).

The information provided by the author and the dialogue from the characters helps determine how to react to the various characters.

The issues in this passage:

• Upon hearing that Jesus returned to Capernaum a large crowd gathers to hear Jesus speak. In the previous passage after Jesus directs the leper not to tell people of Jesus, the text states that he did tell and because of that Jesus could not go into a town because of the large crowds that would gather. Here in this passage, the crowd hears that Jesus has returned home so they gather to hear him speak. Strauss states that, “The Greek idiom “it was heard” means “word got around” or “news quickly spread.” (p. 120)
• A group of friends bring a paralytic to Jesus. A group of friends care so much for their paralytic friend that they bring him to Jesus. The devotion they have for this friend will become evident as the narrative continues.
• Because of the large crowd, the friends could not get close to Jesus, so they dig through the roof and lower him down into the room. This must have been quite a scene. After not being able to get close to Jesus because of the crowds, the group of friends takes the paralytic up to the roof where they destroy the roof to get to Jesus. While the description of them digging through the roof lasts only seconds, the actual act would have taken much longer. Digging through the roof would have been noisy, messy, and would have taken some amount of time. Tolbert points out that, “Jesus’ name and fame spread despite his best efforts, and the crowds grow to the point of blocking his free movement” (p. 138). Strauss states that, “All access to Jesus had been blocked by the crowds, who stream to him for his teaching and especially his miracles” (p. 120). Strauss continues, stating that, “The actions of this man’s friends show they are willing to do anything to get to Jesus… One can imagine the commotion below as dirt pours down on the heads of those trying to listen to Jesus” (p. 120).
• Seeing their faith, Jesus responds by telling the paralytic that his “sins are forgiven”. Interestingly, the narrative state that it was “their” faith (plural) that lead him to forgive the sins of the paralytic. Lane points out that, “the four clearly believed that he had the power to heal this man” (p. 93). Witherington states that, “It must also be noted that it is “their” faith which causes Jesus to respond as he does to the paralytic. Their daring action in disassembling the roof presumably is what we are meant to think demonstrated their faith. They dared to do the difficult, the dangerous, the controversial in order to bring their friend into the presence of Jesus” (p. 115). Strauss agrees, stating that, ““Their faith” most naturally means the faith of the friends… In Mark, healing and faith are often linked” (p. 121).
• The scribes question in their hearts what Jesus is saying, thinking it is blasphemy. The scribes believe that only God can forgive sins. They do not yet realize or believe Jesus’ true identity. Lane identifies ‘scribes’ as, “men who were schooled in the written Law of God and its oral interpretation” (p. 95). Lane highlights the reaction of the scribes, stating that, “They sensed Jesus’ declaration of forgiveness an affront to the majesty and authority of God, which is the essence of blasphemy” (p. 95). The scribes do not realize that, indeed, Jesus is God. Lane states that Jesus’ claim to being God “becomes the basis of a formal accusation and condemnation before the Sanhedrin at the close of the ministry” (p. 95). Strauss states that, “Jesus is accused of usurping God’s unique position” (p. 122).
• Jesus perceives the thoughts of the scribes and responds to them. Most likely, Jesus’ knowledge of the thoughts of the scribes was miraculous it is not necessarily required. Jesus could have known by their non-verbal communication the truth of their hearts. Lane points out that, “Jesus’ use of a counter-question in situations of debate recurs in other narratives, and appears to be characteristic of his response to conflict” (p. 96).
• Jesus informs the crowd that the Son of Man has authority on earth to forgive sins. Jesus utilizes his self-designation, Son of Man, to declare that he indeed does have the authority to forgive sins. The source and audience of ‘the Son of Man having authority…’ is debated. Lane and Witherington claim that the statement is made by the author informing his target audience of the identity and authority of Jesus. Lane states that, “Verse 10a is a parenthetical statement addressed by the evangelist to the Christian readers of the Gospel to explain the significance of the closing phase of the healing for them” (p. 98). Witherington states that, “The considerable awkwardness of the grammar at this point suggests that we should take seriously the likelihood that we have a parenthesis inserted by Mark here and directed to his own audience… This means we should likely see v. 10a as Mark’s own comment and not as a saying of Jesus, which makes it an unusual statement, for the title Son of Man is usually recognized as something the early church, especially a church largely populated by Gentiles, did not use to speak of Jesus” (p. 116-7). Strauss disagrees, stating that, “While intriguing, this conclusion is unlikely for a variety of reasons… Most significantly, apart from these two possible exceptions (2:10, 28), the Son of Man title in the Gospels always appears on the lips of Jesus, never in the narrator’s comments” (p. 123). When explaining the term ‘Son of Man’, Strauss states that, “Most likely, for Jesus it expressed both his solidarity with the people of God and his messianic status, yet without the political and militaristic connotations of popular messianic titles like “Messiah” and “Son of David”” (p. 124).
• The paralytic gets up immediately and walks out in front of everyone. The paralytic confirms Jesus’ declaration by indeed getting up immediately and walking out in front of everyone. Tolbert states that, “Jesus does not initiate healings; the persons to be healed must come to him, be brought to him, appeal to him, or otherwise inaugurate the action. Jesus heals as a response to the initiative of others… Jesus’ miraculous power, then, is a response to the initiative of others and not itself the focus of attention” (p. 135).
• The crowd is astounded and gives glory to God, exclaiming that they have never seen anything like this. Jesus’ act of restoration does not go unnoticed but causes the crowd to react appropriately by giving glory to God. Lane states that, “When Jesus caused the paralytic to walk before the eyes of his critics, they were forced to recognize that this declaration of forgiveness had been effective” (p. 98).

This passage gets its message across through the author describing the actions of the scene and dialogue between the characters.

This passage is about the brewing conflict between the scribes and Jesus regarding his authority, specifically in this passage to forgive sins on earth. Strauss states that, “Jesus demonstrates his divine authority to forgive sins by healing a paralyzed man in front of a group of skeptical religious leaders. The episode confirms the close connection between the forgiveness of sins and the restoration of a fallen creation. The healing also confirms the importance of faith in Jesus’ healing power” (p. 117). Straus states that, “Son of Man’s authority is equivalent to that which the Father exercises in heaven. Through the Son of Man, God’s heavenly forgiveness has now come to earth” (p. 124).

The Co-text

(See Introduction - The Audience)

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is growing. More and more people are being healed and restored. News of Jesus is spreading. Indeed, as the author stated, Jesus’ ministry is being hindered because of the large crowds.

Openness to Interpretive Possibilities:

Without reading further one does not see the tension that will grow between Jesus and the Jewish authorities. In this passage the result of the healing is that the crowd worships God. This is the desired result and what Jesus came to do. But as the gospel continues, interactions like these will become points of contention between Jesus and the religious authorities that in the end will result in Jesus’ crucifixion.

Context

(See Introduction - The Context)

Socio-Historical Setting:

• The roof. It is helpful to understand the construction of dwellings in ancient Palestine to make sense out of this passage. Home were constructed with flat roofs that were used as additional living space when the weather allowed. Access to the roof was typically from outside the dwelling by a ladder or stairway. “Digging” through the roof would have been quite the undertaking. It would have been noisy and messy. It would not have been a quick process. Also, it would have cause significant damage to the home. In addition to the boldness that digging through the roof would have required, the friends would have had to get the paralytic up to the roof. All of this helps to explain the lengths that the friends of the paralytic went through so that their friend could encounter Jesus. These were truly some amazing friends. Strauss describes Palestinian roofs as “generally flat and made of wooden crossbeams covered with thatch and a layer of compact dirt. They were sturdy affairs and were used for work, storage, drying fruit, and sleeping on warm summer nights” (p. 120).

• Sins / infirmities. In the ancient world, especially the Jewish world, blessings or curses were seen as a result of one’s adherence to God’s law. Blame would have placed upon a person who was born with or acquired illness or injury. This explains the connection between Jesus saying the man’s sins were forgiven and the healing that took place. Witherington states that, “Without a doubt the Jews of Jesus’ day believed there was a connection between sickness and sin… Such a person very readily became socially ostracized not only because of the Levitical purity codes but also because of the assumption that he had been cursed by God because of his own or his family’s sin” (p. 117). Witherington concludes that, “for Mark, healing and forgiveness belong together. …Jesus took a wholistic approach to healing – the whole person must be ministered to for it to be truly well. …he had come to bring in the eschatological reversal of such conditions and maladies. He had come to create a community of faith where the content of one’s character and the reality of one’s faith rather than the condition of one’s body were what determined one’s status among God’s people” (p. 118). Strauss continues, stating that, “Jesus’ words are better understood as affirming the holistic nature of Jesus’ healing ministry. The arrival of the kingdom of God will mean the full restoration of God’s creation, both physically and spiritually” (p. 121). Lane points out that, “Sickness, disease and death are the consequence of the sinful condition of all men. Consequently every healing is a driving back of death and an invasion of the province” (p. 94).

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to the cultural concern of distribution of power. In this passage, Jesus’ authority over sickness and disease is highlighted. Jesus’ power not only brought healing, but it also brought immediate restoration. The paralytic not only regained use of his body, but was also healed of any atrophy that would have occurred because of his paralysis.

The Interface of Contexts:

This passage stands in tension with the ancient Jewish world when Jesus forgives the sins of the paralytic. As the scribes stated, it was believed that only God could forgive sins. The scribes did not yet understand who Jesus was claiming to be, let alone who he truly is.

A similar tension exists with today’s current culture. While most people understand who Jesus’ followers claim Jesus to be, many in today’s current culture do not accept Jesus for who he truly is.

Intertext

(See Introduction - The Intertext)

OT passages alluded to in this text and their significance in this new context:

• 2 Chronicles 7:12-14. “12 Then the Lord appeared to Solomon at night and said to him: I have heard your prayer and have chosen this place for myself as a temple of sacrifice. 13 If I shut the sky so there is no rain, or if I command the grasshopper to consume the land, or if I send pestilence on my people, 14 and my people, who bear my name, humble themselves, pray and seek my face, and turn from their evil ways, then I will hear from heaven, forgive their sin, and heal their land.” In this passage from the history of Israel, the chronicler records God’s words to Solomon at the commissioning of the temple. In this passage there is a connection between forgiveness and healing.
• Psalms 103:3. “3 He forgives all your iniquity; he heals all your diseases.” In this passage where the psalter speaks of the forgiving God, there is a connection between forgiveness and healing.
• Jeremiah 3:22. “22 Return, you faithless children. I will heal your unfaithfulness. “Here we are, coming to you, for you are the Lord our God.” In this passage from his prophecy, Jeremiah describes God’s healing that come to those who return from unfaithfulness.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• John 5:18. “8 This is why the Jews began trying all the more to kill him: Not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal to God.” In this passage from his gospel, John explains that the Jewish authorities were trying to kill Jesus because he was claiming to be the Son of God. This is what Jesus is claiming in Mark’s passage and will continue to proclaim throughout the rest of the gospel culminating in the reason for his arrest and crucifixion.
• John 9:2. “2 His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?”” I this passage from his gospel, John describes the first century understanding that infirmities were caused by sin. This is the same background in which Mark has Jesus forgiving the paralytic’s sin causing his healing.
• John 10:33. “33 “We aren’t stoning you for a good work,” the Jews answered, “but for blasphemy, because you—being a man—make yourself God.”” In this passage from his gospel, John explains that the Jewish authorities were trying to kill Jesus because he was claiming to be the Son of God. This is what Jesus is claiming in Mark’s passage and will continue to proclaim throughout the rest of the gospel culminating in the reason for his arrest and crucifixion.
• 1 Corinthians 11:27-32. “27 So, then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sin against the body and blood of the Lord. 28 Let a person examine himself; in this way let him eat the bread and drink from the cup. 29 For whoever eats and drinks without recognizing the body, eats and drinks judgment on himself. 30 This is why many are sick and ill among you, and many have fallen asleep.” In this passage from his first letter to the church in Corinth, Paul explains how in the early church sin can lead to infirmity. This is the same background in which Mark has Jesus forgiving the paralytic’s sin causing his healing.

This passage is the “story of God and God’s people”. In this passage, Jesus reveals his compassion and power. Jesus’ compassion makes him willing to heal a man whose life had been destroyed by disease. Not only that, but Jesus exercises his power and dominion over creation and sin by immediately restoring this man. This is the “story of God and God’s people”.

Mark 2:10-11 (CSB)

10 But so that you may know that the Son of Man has authority on earth to forgive sins”—he told the paralytic— 11 “I tell you: get up, take your mat, and go home.”

Main Verbs

(may) Know

Has

Forgive

Told

Tell

Get up

Take

Go

Verbs

(may) Know

• Tense – Present
• Mood – Subjunctive
• Voice – Passive

Has

• Tense – Present
• Mood – Indicative
• Voice – Passive

Forgive

• Tense – Present
• Mood – Indicative
• Voice – Active

Told

• Tense – Present
• Mood – Indicative
• Voice – Past

Tell

• Tense – Present
• Mood – Imperative
• Voice – Active

Get up

• Tense – Present
• Mood – Imperative
• Voice – Active

Take

• Tense – Present
• Mood – Imperative
• Voice – Active

Get

• Tense – Present
• Mood – Imperative
• Voice – Active

Genre

(See Introduction - Genre)

Mark 2:1-3:6. Witherington points out that, “Traditionally this section of Mark has been labeled controversy dialogues, and this is certainly appropriate… Mark 2:1-3:6 as a literary unit appears to have been carefully constructed” (p. 109). Tolbert explains that, “The first calling of disciples in 1:16-20 is followed by four healing stories, 1:21-28; 1:29-34; 1:40-45; and 2:1-12, the last of which is a combination of healing story and controversy story. In parallel fashion, the second calling of a disciple in 2:13-14 is followed by four controversy stories, 2:15-17; 2:18-22; 2:23-28; and 3:1-6, the last of which is a combination of controversy and healing” (p. 132). Lane claims that, “It is unlikely that these five incidents happened consecutively or even at the same period of Jesus’ ministry. Mark introduces them in a most general way” (p. 91). Witherington concludes that, “This chapter therefore is not simply a collection of ‘conflict stories’ but a demonstration of Jesus’ authority and the refusal of the Jewish religious authorities to recognize it” (p. 110).

Mark 2:18-22. This passage is a narrative within a Gospel. This passage is another controversy account as the people question Jesus about why his disciples do not fast like the disciples of John the Baptist and the disciples of the Pharisees. Jesus uses this opportunity to respond with a vision of the ministry that he came to accomplish. Lane states that, “In these next narratives it is evident that opposition to Jesus has become heightened and outspoken (Ch. 2:18, 24). It reaches a point of culmination in the decision to seek his death (Ch. 3:6)” (p. p. 107). Witherington points out that, “The parables of Jesus need to be seen in their original historical context, without the encumbrance of various modern theories of metaphor and meaning which are not really appropriate for analyzing the historical phenomena in question… Parables are comparisons in the form of an analogy or story. Jesus’ parables in particular were both timely and historical in character and were meant to provide his audience with various sorts of comparisons between what God’s dominion and its inbreaking were like in comparison to familiar early Jewish life experiences… Jesus was a practitioner of a well-known art” (p. 125). Strauss states that, “This episode functions like a controversy/pronouncement story in that the narrative context sets up Jesus’ authoritative teaching” (p. 137).

Demarcation of the Text

There is almost unanimous agreement across the English translations surveyed, demarcating this passage as one cohesive section. This passage is demarcated from the passages surrounding it by a change in characters and theme. 

• CSB, ESV, NRSV, NIV, CEB, NLT, CEV. The CSB, ESV, NRSV, NIV, CEB, NLT, and CEV demarcate this passage as one cohesive section entitled A Question about Fasting (CSB).
• NASB. The NASB demarcates this passage as part of a larger section that includes 2:14-22 entitled Levi (Matthew) Called.
• MSG. The MSG demarcates this passage as part of a larger section that includes 2:18-28 entitled feasting or Fasting.
• William L. Lane. Lane demarcates this passage as belonging to one cohesive section entitled The New Situation.
• Ben Witherington III. Witherington demarcates this passage as belonging to one cohesive section entitled Fasters and Feasters.
• Mark L. Strauss. Strauss demarcates this passage as belonging to one cohesive section entitled Jesus Is Questioned about Fasting.

The author begins this section with the clear textual marker “Now John’s disciples and the Pharisees were fasting.” This signals a change in theme from the previous passage. So far in Mark gospel, there has been no mention of the spiritual discipline of fasting. The previous passage was a controversy narrative in which the Pharisees questioned Jesus’ practice of table fellowship with tax collectors and sinners. In addition, the characters change in this passage. The previous passage was made up of Jesus, Levi, and the Pharisees. This passage is made up of Jesus, an unspecified group of people, and John’s disciples and the Pharisees. This passage could be seen as tied very closely to the preceding passage where Jesus was at a banquet with tax collectors and sinners. An argument could be made that this question arose in reaction to the banquet that Levi threw for Jesus.

To include other verses as part of this section would ignore the change in the scene (characters and theme) that the author has narrated. This could cause confusion in the teaching the author is attempting to communicate to his audience as he has deliberately signaled changes in the narrative.

The Argument of the Text

The author utilizes a narrative of Jesus’ ministry in which there is a controversy episode between Jesus and a group of people. The author provides the majority of the information regarding the thoughts and actions of the characters. The author provides minimal dialogue from the characters to round out the narrative.

There are three characters mentioned in this passage: John’s disciples and the Pharisees, people, and Jesus. In this passage, two of the characters speak: the people and Jesus.

The information provided by the author and the dialogue from the characters helps determine how to react to the various characters.

The issues in this passage:

• John’s disciples and the Pharisees were fasting. The author informed his audience that John’s disciples in the pharisees were fasting. This was a common spiritual discipline in Jewish culture and continues today. This is the first time in his gospel that Mark mentions the spiritual discipline of fasting. Lane points out that, “The OT specified only one day when fasting was mandatory upon all Israel… In this context fasting is an act of repentance in preparation for expiation” (p. 108).
• People came to Jesus and asked him why his disciples do not fast versus John’s disciples and the Pharisees. In this passage, the group of people who question Jesus are not identified. Throughout his gospel, Mark typically identifies the different groups of people who question Jesus. In this passage Mark does not identify this group of people. It would be plausible to assume that this group was not made up of religious authorities such as scribes and Pharisees. This question could have arisen from the banquet that Levi provided Jesus. But since Mark does not specifically narrate as such to assume this question came on the heels of Levi’s banquet is reading into the text. Blackwell, et. al., states that, “Jesus’s defense of his disciples’ actions is grounded entirely in fact of his own presence; the disciples cannot fast because Jesus, the bridegroom, is with them… What the disciples do is therefore dictated neither by the Pharisees nor by the disciples of John the Baptist, but is wholly determined by the presence of Jesus… Jesus‘s presence is a new circumstance that cannot be served by the old practices endorsed by the Pharisees” (p. 60). Lane agrees, stating that this indeed is a “new situation created by his presence with the disciples (p. 109). Strauss states that, “Jesus makes it clear that he is not against fasting as a spiritual discipline. There is a time for rejoicing and a time for mourning” (p. 139).
• Jesus uses three metaphors – a wedding party, patching a garment, and wine skins – to explain why his disciples are not currently fasting. Jesus’ mission was to accomplish something new. He did not come to add to something old or to fix something that was broken. According to Mark, Jesus came to usher in God’s New Kingdom. This is why the old Jewish religious system could not contain what Jesus brought. This was a fresh start for all gave all an equal chance of reconciliation with God. Witherington states that this passage “tells us about Jesus, his character and his roles. The answer in part must be that he saw himself as the focus of a celebration, as one who brought something new to the scene which made regular fasts inappropriate for his disciples” (p. 124). Witherington continues, “Both the analogy with the bridegroom and the two which follow are meant to show the incongruity of juxtaposing two things which do not fit. In each case the metaphor indicates that Jesus has initiated a new state of affairs and the old and new cannot be mixed together… Jesus’ ministry has to do with the new, which requires new fomes, not a grafting of the new onto an old form” (p. 126-7). Strauss states of the wedding and garment analogies that, “both pick up the theme of inappropriate actions in light of the coming of the Messiah and the dawn of eschatological salvation… The added dimension in both analogies is that the old is incompatible with the new… His mission is not simply to reform, or “patch up,” Israel’s religion, but to inaugurate a new era of salvation – the kingdom of God” (p. 140).
  • A Wedding Party. The first metaphor that Jesus uses in his response is that of a wedding party. In this metaphor Jesus is the bride room and his disciples are his wedding guest. Jesus stating that while he is with his disciples they are celebrating, but when he departs, they will then go into a time of mourning and fasting. Lane points out that, “The messianic significance os this use of the bridal image was understood only later… Jesus referred to a period when the bridegroom would be taken away and then his disciples would understand the meaning of sorrow” (p. 110). Strauss states that, “the presence of Jesus is a time of celebration, not solemnity” (p. 137).
  • Patching a Garment. The second metaphor that Jesus uses to answer the question has to do with sewing a patch on a torn garment. This metaphor is very closely tied to the wineskin metaphor. In this metaphor, the Jewish religious customs are the old garment. The unshrunk cloth is Jesus. The thesis of this metaphor is that trying to incorporate the heavenly kingdom that Jesus is bringing to earth versus the worldly kingdom of the Jewish religious structure will cause more damage than the original tear. Lane states that, “If Jesus’ disciples were to pursue the Pharisaic practice or continue to emulate the Baptist, they would be like people who put a new piece of cloth on an old garment” (p. 113).
  • New wine in an old wine skin. The final metaphor is closely tied to the garment patch metaphor. In this metaphor the heavenly kingdom that Jesus is bringing to earth is the new wine. The Jewish religious structure is the old wineskin. It is not possible to pour what Jesus is doing into the old wineskin. The old wine skin cannot contain it. To do so would ruin both, the wine old wineskin will burst in the new wine will be spilt. Lane states that, “The new disrupts the old and bursts its mold” (p. 113).

The author is addressing gentile Christians living in Rome. Witherington states that, “Mark’s audience is largely composed of Gentile converts to the Christian faith, and presumably Gentiles who have not first been Jewish proselytes or synagogue adherents” (p. 26). He states that, “we find him [the author] having to explain not only Aramaic words but also Jewish customs. This surely suggests that he assumes the majority of his audience is Gentile Christians” (p. 26). Tolbert agrees, stating that, “Since the gospel was written in Greek and since the few Aramaic words added are always translated into Greek, the presumed audience was probably mostly Greek speaking and not familiar with Semitic languages” (p. 36). Strauss states that, “Mark is writing primarily to Christians to encourage them and assure them in their faith” (p. 42).

The audience is experiencing growing persecution throughout the Roman Empire – from both Jews and Gentiles. Hays states that Mark presents the expectation that, “Jesus’ followers will endure serious persecution, from authorities both Jewish (councils and synagogues) and Gentile (governors and kings), and even from their own families” (2016, p. 89).

The author is encouraging his audience to persevere through the persecution that they were experiencing at the hands of the Roman authorities and the Jewish religious leaders. The author highlights the truth that Jesus was God in flesh who was arrested, tortured, and killed by the Roman government. The author describes how followers of Jesus are not to act and points out that true discipleship is seen only in Jesus’ actions. The author is encouraging his audience to continue to persevere just like Jesus did. Witherington states that Mark “wishes to warn of the dangers to keeping the faith that lurk ahead and to make the strong point that Jesus, and not the early disciples as they behaved at the end of Jesus life, is the model of the way of the cross, the way of faithfulness to the end” (p. 55). He concludes that, “In Mark's gospel, only Jesus is really presented as an example for the audience to follow, while the disciples to some extent serve as a foil warning of the pitfalls of discipleship with the not so subliminal message being, you see how the first disciples failed him under pressure and facing persecution. Go and do otherwise” (p. 59). Strauss agrees stating that, “The model for discipleship is not the Twelve, who repeatedly fail but Jesus himself, who alone remains faithful to God’s purpose” (p. 42).

This passage gets its message across through the author describing the actions of the scene and dialogue between the characters. In this passage, Jesus gets his message across to his audience by utilizing three metaphors.

This passage teaches on two levels: a practical level and a spiritual level. In the practical level, Jesus disciples are to celebrate while he is with them. Since he will not always be present, it is important that they celebrate and embrace the moment that they have with Jesus. On the spiritual level, Jesus is teaching those who have ears that his ministry is a new thing. Jesus is stating that he is bringing a new kingdom to earth and the assumptions that have come from millennia of human understanding about God are being displaced in his mission. Strauss states that, “When Jesus is asked why his disciples do not fast… he responds with a series of analogies that identify his presence as the arrival of God’s eschatological salvation – a joyful celebration that is not just a reformation of Judaism, but is creating something radically new and transforming” (p. 136).

The Co-text

(See Introduction - The Audience)

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is growing. More and more people are being healed and restored. 

News of Jesus is spreading. Indeed, as the author stated, Jesus’ ministry is being hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing.

Development of Important Words/Motifs:

• Fasting. Fasting is the spiritual discipline of going without something that is special to the person. Most often, and in this case specifically, fasting was most likely going without food for a certain period of time so that one could achieve a deeper spiritual  focus. Tolbert states that, “This remarkably “situational ethic” does not constitute an outright rejection of traditional ritual or law, as the second controversy story indicates. Fasting is proper when the bridegroom has been taken away, just as old cloth, not new, unshrunk cloth, is the proper material to use in patching old garments; however, fasting is not appropriate when the bridegroom is still with the guests, just as new wineskins, not old ones, are necessary for new wine. Traditional rituals are suitable for traditional situations, but new situations require new responses” (p. 133-4). Strauss states that, “To fast during such a time of celebration would be unthinkable” (p. 139).
• Groom. In this metaphor, Jesus likens himself to the groom of a wedding party while his disciples are the wedding guests. Jesus is saying that while he is with his disciples they are to feast, but a day is coming when he will depart and then the time will be right for them to fast. Witherington points out with regard to “the time will come when the groom will be taken away from them” states that, “This strikes a jarring note. Bridegrooms are not taken away from weddings; guests leave such events. The verb implies the use of force… Thus we have a contrast between death, funeral, mourning, and life, wedding, celebration” (p. 124). Strauss states that, “God is now stepping in to begin restoring creation to its intended destiny. This I no time for gloom and doom; it is time to throw a party!” (p. 141).
• Unshrunk cloth. In this metaphor, the new kingdom that Jesus is ushering in is the unshrunk cloth. Jesus is doing something new. He is replacing the old, the culture of second temple Judaism.
• Old garment. In this metaphor, the second temple Jewish religious structure is the old garment. An old garment, over time and because of washing, has shrunk. If an unshrunk cloth is sewn onto an old garment, when the garment is washed the new unshrunk cloth will shrink which will tear the old garment and make things worse than they were before. Strauss states that, “The second key theme in this passage is the incompatibility of the old with the new… the message of the kingdom of God cannot simply be poured into the present institutions of Judaism… he is not calling Israel to covenant renewal or to greater submission to the Torah. Rather, he is here to fulfill the Torah and to bring it to its consummation in the kingdom of God” (p. 141).
• New wine. In this metaphor, the new kingdom that Jesus is ushering in is the new wine. Jesus is doing something new. He is replacing the old, the culture of second temple Judaism. Lane states that, “The practice of John’s disciples was oriented to preparation for the coming of the Kingdom, especially in its aspect of judgment. That is why they fast. Jesus, on the other hand, came proclaiming that the time was fulfilled, and it is his presence which is the decisive element of fulfilment. The behavior of his disciples reflects the joyful certainty of the breaking in of the time of salvation… They stress the element of fulfilment which is marked by the presence of Jesus. His person is both the sign that the old situation has been radically altered and the pledge that the reality described by these images shall be experienced in the appropriate time” (p. 113).
• Old wineskin. In this metaphor, similar to the old garment, the second temple Jewish religious structure is the old wineskins. An old wineskin has aged and has become brittle. If new wine were to be introduced into an old wineskin, the new wine would ferment and expand causing the old wine skin which is brittle to burst. Then the new wine would spill out on the ground and be ruined, as well while the old wine skin which has burst is also no longer useful. 

Openness to Interpretive Possibilities:

Without reading further one does not see the tension that will grow between Jesus and the Jewish authorities as the author continues to develop the conflict with another controversy episode that focuses on Harvesting grain on the Sabbath. As the gospel continues, interactions like these will become points of contention between Jesus and the religious authorities that in the end will result in Jesus’ crucifixion.

Context

(See Introduction - The Context)

Socio-Historical Setting:

The knowledge of this settings helps to put into perspective the tension that was prevalent.

• The Romans. The Romans welded all of the power. As long as order was maintained they allowed the Jews to self-govern. 
• The Jewish religious leaders. The Jewish religious leaders were attempting to maintain holiness among the nation of Israel and walking the tightrope of complacency with Rome. They did not want to lose their access to Jerusalem and Solomon’s Temple. They also saw themselves as the maintainers of the Jewish laws so that Israel did not have to experience another exile.
• The common Jew. Life for the common Jew in Palestine was hard. For most people, they were just maintaining life in a day-to-day existence. This is why the ministry of Jesus was so appealing to the masses.

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to the cultural concern of purity. In this passage, Jesus' disciples were seen as less spiritual because unlike John the Baptist’s disciples and the Pharisees they were not fasting. But Jesus makes it clear that there is a correct time for fasting and it had not yet come. There will come a time when Jesus is no longer with his disciples and that will be the proper time to fast.

The Interface of Contexts:

This passage stands in tension with the ancient Jewish world as the spiritual discipline of fasting was seen as a necessity of religious piety. When Jesus disciples were observed not in adhering to the spiritual discipline of fasting this stood in tension with the expected behavior of a Jewish disciple. Strauss states that, “The second key theme in this passage is the incompatibility of the old with the new… the message of the kingdom of God cannot simply be poured into the present institutions of Judaism… he is not calling Israel to covenant renewal or to greater submission to the Torah. Rather, he is here to fulfill the Torah and to bring it to its consummation in the kingdom of God” (p. 141).

A similar tension exists in today’s current culture. There are certain spiritual disciplines within Western Christianity that are seen as proper and necessary. But oftentimes following spiritual disciplines can be a ritualistic behavior. This is not what Jesus wants from his disciples. Jesus wants his disciples to engage with him from the heart. Spiritual disciplines are neutral. It is The motivation of the heart that is important to Jesus.

Intertext

(See Introduction - The Intertext)

OT passages alluded to and their significance in this new context:

• Leviticus 16:29-34. “29 “This is to be a permanent statute for you: In the seventh month, on the tenth day of the month you are to practice self-denial and do no work, both the native and the alien who resides among you. 30 Atonement will be made for you on this day to cleanse you, and you will be clean from all your sins before the Lord. 31 It is a Sabbath of complete rest for you, and you must practice self-denial; it is a permanent statute. 32 The priest who is anointed and ordained to serve as high priest in place of his father will make atonement. He will put on the linen garments, the holy garments, 33 and make atonement for the most holy place. He will make atonement for the tent of meeting and the altar and will make atonement for the priests and all the people of the assembly. 34 This is to be a permanent statute for you, to make atonement for the Israelites once a year because of all their sins.” And all this was done as the Lord commanded Moses.” In this passage from Leviticus, the only day of fasting for the year is ascribed. All other additions of fasting to the calendar were added for religious piety. Fasting in and of itself was not wrong, but outside of this one day each year, the Day of Atonement, it was not commanded either.
• Leviticus 23:26-27. “26 The Lord again spoke to Moses: 27 “The tenth day of this seventh month is the Day of Atonement. You are to hold a sacred assembly and practice self-denial; you are to present a food offering to the Lord.” In this passage from Leviticus, the only day of fasting for the year is ascribed. All other additions of fasting to the calendar were added for religious piety. Fasting in and of itself was not wrong, but outside of this one day each year, the Day of Atonement, it was not commanded either.
• Ecclesiastes 3:4. “4 a time to weep and a time to laugh; a time to mourn and a time to dance…” In his popular saying from his book of futility, wise King Solomon states that there is a time for everything; there is a time for mourning and a time for celebration. This is the exact teaching of Jesus. While he is present with his disciples it is a time of celebration as a time of mourning will come when Jesus departs from this world.

Ancient texts alluded to and their significance in the context of this text:

• Didache 7:4. “4 But before the baptism let him that baptizeth and him that is baptized fast, and any others also who are able; and thou shalt order him that is baptized to fast a day or two before.” In this passage from the Didache, an early Christian guide to righteous living, the text suggests an added time of fasting prior to one’s conversion to Christianity.
• Didache 8:1. “1 And let not your fastings be with the hypocrites, for they fast on the second and the fifth day of the week; but do ye keep your fast on the fourth and on the preparation (the sixth) day.” In this passage from the Didache, an early Christian guide to righteous living, the text suggests an added time of fasting prior. Note the diversion from the ritual of the Jewish authorities who fasted on the second and fifth day of the week.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 6:16-18. “16 “Whenever you fast, don’t be gloomy like the hypocrites. For they disfigure their faces so that their fasting is obvious to people. Truly I tell you, they have their reward. 17 But when you fast, put oil on your head and wash your face, 18 so that your fasting isn’t obvious to others but to your Father who is in secret. And your Father who sees in secret will reward you.” In this passage from his gospel, Matthew records Jesus’ instructions regarding fasting. Note that Jesus does not ban the practice of fasting, but grounds it as a spiritual discipline versus the hypocritical public discipline. 
• Matthew 11:18-19 (Luke 7:33-35). “18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ 19 The Son of Man came eating and drinking, and they say, ‘Look, a glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is vindicated by her deeds.”” In this passage from their gospels, Matthew and Luke record Jesus’ response to the hypocrisy of the unresponsive generation who complained about John’s fasting and Jesus’ feasting. This passage shows that the objection of the Jewish religious leaders was based on the message of the new coming kingdom that was at odds with their kingdom religious rituals.
• Matthew 22:1-14. In this passage from his gospel, Matthew records Jesus’ telling of a parable of how the kingdom of heaven is like a king who gave a wedding banquet for his son”. The metaphor of a wedding banquet is very close to the reality of God’s kingdom coming to earth.
• Matthew 25:1-13. In this passage from his gospel, Matthew records Jesus’ telling of a parable how the kingdom of heaven “will be like ten virgins preparing to meet the groom”. The metaphor of a wedding banquet is very close to the reality of God’s kingdom coming to earth.
• 2 Corinthians 11:2b. “I have promised you in marriage to one husband—to present a pure virgin to Christ.” In this passage from his second letter to the church in Corinth, Paul declares that he has promised to deliver them as a virgin in marriage to God. Here again is the metaphor of wedding banquet/marriage as found in Mark’s passage.
• Ephesians 5:22-32. In this passage from his letter to the church in Ephesus, Paul admonishes his audience on how to treat their husband or wife. In his admonition, Paul compares the ideal marriage to the marriage of the church to Jesus. Here again is the metaphor of wedding banquet/marriage as found in Mark’s passage.
• Revelation 19:7-9. “7 Let us be glad, rejoice, and give him glory, because the marriage of the Lamb has come, and his bride has prepared herself. 8 She was given fine linen to wear, bright and pure. For the fine linen represents the righteous acts of the saints. 9 Then he said to me, “Write: Blessed are those invited to the marriage feast of the Lamb!” He also said to me, “These words of God are true.”” In his letter to the churches, John records what he heard from God’s people in heaven and Jesus declaring how God’s people are as a bride waiting for the bridegroom to appear. Here again is the metaphor of wedding banquet/marriage as found in Mark’s passage.
• Revelation 21:2. “2 I also saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared like a bride adorned for her husband.” In his letter to the churches, John records what he saw. Here again is the metaphor of wedding banquet/marriage as found in Mark’s passage.

This passage is the “story of God and God’s people”. In this passage, Jesus makes it clear of that his ministry to the world is something new. Jesus is ushering in God‘s new kingdom. The old religious rituals are not capable of containing Jesus’ ministry to the world. Jesus does not want his disciples to blindly follow the religious rituals of the past. Jesus wants his disciples to celebrate with him in his presence. There will be plenty of time for them to fast in his absence. Witherington states that, “the coming of the new age was a gift of God’s grace, not a response by God to Israel’s faithfulness” (p. 127). Strauss states that, “The kingdom of God is inaugurating a new age of salvation that is fundamentally incompatible with the old. Jesus is not here to put a patch on Judaism, but to inaugurate the new creation” (p. 137). Strauss concludes that, “This is a time of joy and celebration for those ready to acknowledge their need of God. The message of the kingdom is good news to the poor, the sick, the outcast, and sinners because they are the ones who need it most” (p. 141). This is the “story of God and God’s people”.

Mark 2:20 (CSB)

20 “But the time will come when the groom will be taken away from them, and then they will fast on that day.”

Main Verbs

(will) Come

(will be) Taken

Fast

Verbs

(will) Come 

• Tense – Future
• Mood – Indicative
• Voice – Passive

(will be) Taken

• Tense – Future
• Mood – Indicative
• Voice – Passive

(will) Fast

• Tense – Future
• Mood – Indicative
• Voice – Active

Genre

(See Introduction - Genre)

Mark 2:1-3:6. Witherington points out that, “Traditionally this section of Mark has been labeled controversy dialogues, and this is certainly appropriate… Mark 2:1-3:6 as a literary unit appears to have been carefully constructed” (p. 109). Tolbert explains that, “The first calling of disciples in 1:16-20 is followed by four healing stories, 1:21-28; 1:29-34; 1:40-45; and 2:1-12, the last of which is a combination of healing story and controversy story. In parallel fashion, the second calling of a disciple in 2:13-14 is followed by four controversy stories, 2:15-17; 2:18-22; 2:23-28; and 3:1-6, the last of which is a combination of controversy and healing” (p. 132). Lane claims that, “It is unlikely that these five incidents happened consecutively or even at the same period of Jesus’ ministry. Mark introduces them in a most general way” (p. 91). Witherington concludes that, “This chapter therefore is not simply a collection of ‘conflict stories’ but a demonstration of Jesus’ authority and the refusal of the Jewish religious authorities to recognize it” (p. 110).

Mark 3:1-6. This passage is a narrative within a Gospel. This passage is another miracle and controversy episode together where Jesus heals on the Sabbath knowing that the religious leaders are trying to catch him in a vulnerable state.

Demarcation of the Text

The majority of English translations surveyed demarcate this passage as one cohesive section. This passage is demarcated from the passages surrounding it by a change location, characters and theme. 

• CSB. The CSB demarcates this passage as belonging to the larger section that includes 2:23-3:6 entitled Lord of the Sabbath. 
• ESV, NRSV, NIV, CEB, NLT, CEV, MSG. The ESV, NRSV, NIV, CEB, NLT, CEV, and MSG demarcate this passage as one cohesive section entitled A Man with a Withered Hand (ESV).
• NASB. The NASB demarcates this passage as belonging to the larger section that includes 3:1-12 entitled Jesus Heals on the Sabbath.
• William L. Lane. Lane demarcates this passage as belonging to one cohesive section entitled The Decision that Jesus Must Be Destroyed.
• Ben Witherington III. Witherington demarcates this passage as belonging to one cohesive section entitled The Withered Hand and the Withered Heart.
• Mark L. Strauss. Strauss demarcates this passage as belonging to one cohesive section entitled Healing on the Sabbath.

The author begins this section with the clear textual marker “Jesus went into the synagogue…” This signals a change in location. Not only does this passage signal a change in location, but it also includes a change in characters and theme. The previous passage was a controversy narrative and a proclamation narrative combined. This passage is a miracle narrative combined with a controversy narrative.

To include other verses as part of this section would ignore the change in the scene (time, characters, and theme) that the author has narrated. This could cause confusion in the teaching the author is attempting to communicate to his audience as he has deliberately signaled changes in the narrative.

The Argument of the Text

The author utilizes a narrative of Jesus’ ministry in which there is a controversy episode between Jesus and the Pharisees stemming from a miracle episode. The author provides the majority of the information regarding the thoughts and actions of the characters. The author provides minimal dialogue from the characters to round out the narrative. Lane states that, “The healing of the man with the withered hand forms the last of this first series of five conflict narratives. …This pattern recurs in the series of controversies which took place in Jerusalem: in Ch. 12:34 Mark notes that no one dared question Jesus further, while in Ch. 12:35 Jesus himself seizes the initiative in the concluding conflict narrative. This parallel in structural arrangement is undoubtedly due to the evangelist” (p. 121).

There are three characters mentioned in this passage: Jesus, the man with the shriveled hand, and the Pharisees and Herodians. In this passage only Jesus speaks.

The information provided by the author and the dialogue from the characters helps determine how to react to the various characters.

The issues in this passage:

• The religious leaders were watching Jesus closely hoping to find a reason to accuse him. The tension between Jesus and the Jewish religious leaders has been building since the beginning of Mark’s gospel. The religious leaders are trying to protect the nation of Israel from breaking God’s laws. Jesus has been challenging their thinking trying to show God’s people his true heart. In the eyes of the Jewish religious leaders Jesus has broken the Sabbath laws. They are now watching him very closely looking for an opportunity to accuse him of wrongdoing. Witherington states that, “At this juncture the Pharisees and the Herodians are watching Jesus closely, to see what he would do. Their intent was to catch him in some illegal action so that they could denounce or accuse him and so discredit him” (p. 133). Strauss states that, “they are scheming against Jesus – a malicious act – on their own holy day” (p. 147).
• Jesus utilizes the man with the shriveled hand to challenge the culture of the Sabbath by asking, Is it lawful to do good on the Sabbath or to do evil, to save life or to kill?“. This is another attempt by Jesus to reveal the true heart of God’s Sabbath for his people. The man with the shriveled had cannot experience God’s true Sabbath in this condition. This man would have been extremely vulnerable in his culture. Making a living would have been difficult. Finding mercy from the community would also have been allusive as many would have seen his condition a result of a curse for his or his family’s sin.
• Jesus is angry and grieved at the hard hearts of the Jewish religious leaders. Of all people, God wants his leaders to reveal his true heart. God’s true heart is as a loving father to his child. A father’s heart would have compassion for his son. God’s heart is to reconcile all creation to its perfect created state especially his children. Jesus is trying to show the religious leaders that God wants to show his mercy by bringing healing and rest to his children. The Pharisees should have been leading the charge in restoring what the enemy has stolen. Instead, they have added more burdens to the already overstressed people of God. Lane states that, “He regarded them with an anger which expressed the anger of God. In their concern for legal detail they had forgotten the mercy and grace shown by God to man when he made provision for the Sabbath. In the name of piety, they had become insensitive both to the purposes of God and to the sufferings of man” (p. 123-4). Witherington states that Jesus “knows what is in their hearts, and he is angered and grieved at their hard-heartedness” (p. 134). Witherington adds that, “Jesus is not merely angry, he is also very sad, even grieved. This combination of emotions is interesting, and it portrays Jesus not merely as a person of righteous anger, but also of compassion even for the hard-hearted” (p. 136).
• Jesus heals the man with the shriveled hand. Jesus heals the man with the shriveled hand not just bringing healing but also bringing Sabbath rest. Tolbert states that, “Custom, law, and ritual are not condemned, but they are subordinated to the changing requirements of people in ever-new situations” (p. 134). Lane points out that this episode “demonstrates that Jesus is the Lord of the Sabbath” (p. 121). Lane concludes that, “Jesus refused to observe the traditional rules; he moved in grace toward sick individuals and healed them without regard to the day of the week” (p. 124). Witherington points out that, “Jesus heals here by means of speaking only. He does not do anything else. It would be hard to conclude that speaking could qualify as work, even on its strictest early Jewish definition” (p. 136).
• The Pharisees, along with the Herodians, begin plotting to kill Jesus. The Jewish religious leaders miss the point. There hardened hearts are beyond healing, so they take the path of playing into the enemy’s hands to put to death the Son of God. Blackwell states that, “Healing the man with the shriveled hand does not kill and is not evil but does good. Mark confirms Jesus’s position on the correct side of this divide by juxtaposing him with the Pharisees and Herodians in 3:6 who, by plotting to kill Jesus on the Sabbath, condemn themselves as evildoers” (p. 59). Tolbert states that, “The Pharisees condemned Jesus’ doing good on the Sabbath, and then they “immediately” – still on the Sabbath – plot to kill him” (p. 135). Lane states that, “The decision to seek Jesus’ death is not the result of a single incident; it is the response to an accumulation of incidents” (p. 122). Lane also points out that, “Ironically, the guardians of the Sabbath determine to do harm and to kill” (p. 125). Witherington states that, “it was never permitted to do harm or kill on the Sabbath, and so, in the end, those who would contemplate such things were the real Sabbath violators” (p. 135). Witherington concludes that, “Jesus, the one who comes to do only good, is, because he does do good on the Sabbath, being plotted against by those who should be upholding the moral order but instead are seeking to do harm, even on the Sabbath, to a healer like Jesus!” (p. 136-7).

This passage gets its message across through the author describing the actions of the scene and dialogue between the characters. In this passage, Jesus gets his message across to his audience by asking a question and healing on the Sabbath. In this passage, the author as narrator provides much information to his audience by revealing the thoughts and attitudes of his characters.

This passage is about the Jesus bringing not just healing, but also Sabbath rest to his people. Strauss states that, “Jesus openly heals a man on the Sabbath even though the religious leaders were trying to trap him; Jesus’ action demonstrates that the Sabbath is truly fulfilled by doing good rather than by doing evil” (p. 142).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is growing. More and more people are being healed and restored. News of Jesus is spreading. Indeed, as the author stated, Jesus’ ministry is being hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing.

Development of Important Words/Motifs:

• Sabbath. On the seventh day of creation, God rested. From then on God declared that the seventh day of the week would be a Sabbath and that it was a sacred and holy day. God’s purpose of setting aside one day during the week for rest was to give humankind a day to rest from all work. This day was also to be a day of celebration, a day of worship, and a day of family. In this passage, Jesus makes it clear that it is lawful to do good. The man with the shriveled hand would have been prevented from basking in the rest that his heavenly Father created for him because of his malady. This is not God’s plan. Jesus comes along and restores this man’s hand so that he can work and so he can rest. Jesus’ act of healing this man was not work it was restoration. What Jesus did on that Sabbath was an act of worship toward his Father by restoring his child and bringing him rest. All throughout this passage understanding of the Sabbath is the underlying theme. Lane states that Jesus “provided a sign of the true observance and joy of the Sabbath. As Lord of the Sabbath Jesus delivers both the Sabbath and man from a state of distress” (p. 124). Witherington points out that, “this healing’s real significance is that it permits this man to fully participate in the worship of God, for Lev. 21:16ff. had stipulated that such persons in this man’s condition were forbidden to enter the temple and worship there” (p. 134). Witherington continues, stating that the Jewish religious authorities “have not perceived that the Sabbath is for the refreshment and restoration and relief of humanity. Nor do they see that Jesus is bringing in the eschatological Sabbath conditions, when there will be ongoing relief from such maladies. The adversaries have missed God’s purpose and compassion in giving the Sabbath in the first place – it was to be a time when those things that wearied or worried or plagued a person ceased” (p. 134). Strauss states that, “God created the Sabbath for the benefit of human beings – the pinnacle of his creation; he did not create them as slaves to its ritual observance. Strauss concludes that, “The Lord who created the Sabbath is now fulfilling it, bringing it to consummation in the kingdom of God. This interpretation fits the perspective of Hebrews, where the Sabbath rest for God’s people becomes the eschatological salvation achieved through the once-for-all sacrifice of Christ. …God created us first and foremost for relationship – to bask in his glory – and a Sabbath rest allows us to stop, to rest, to reflect, and to simply enjoy communion with God and his creation” (p. 150).

Openness to Interpretive Possibilities:

Without reading further one does not see the tension that will grow between Jesus and the Jewish authorities. As the gospel continues, interactions like these will become points of contention between Jesus and the religious authorities that in the end will result in Jesus’ crucifixion.

Context

(See Introduction - The Context)

Socio-Historical Setting:

The knowledge of this settings helps to put into perspective the tension that was prevalent.

• The Romans. The Romans welded all of the power. As long as order was maintained they allowed the Jews to self-govern. 
• The Jewish religious leaders. The Jewish religious leaders were attempting to maintain holiness among the nation of Israel and walking the tightrope of complacency with Rome. They did not want to lose their access to Jerusalem and Solomon’s Temple. They also saw themselves as the maintainers of the Jewish laws so that Israel did not have to experience another exile.
• The common Jew. Life for the common Jew in Palestine was hard. For most people, they were just maintaining life in a day-to-day existence. This is why the ministry of Jesus was so appealing to the masses.

Appeal to Particular Cultural Conventions/Cues:

• The Sabbath. The Sabbath was a focal point for the religious leaders of Jesus’ day. This was the one area of the Ten Commandments that they established Rabbinical laws to safeguard the Israelites from the true Law that God handed down. But in an attempt to protect the nation of Israel from breaking God’s laws they inadvertently created more work. It seems with all of the additional Sabbath guidelines it would have seemed like work to make sure one did not violate the Sabbath as seen by the Jewish religious leaders.

Cultural concerns and conventions that this text appeal to in order to achieve its message:

• Purity. This passage appeals to the cultural concern of purity. In this passage, Jesus was seen as breaking the Sabbath through the work of healing. It can be understood that Jesus could have waited until the next day to heal the man, but Jesus is trying to communicate to God’s people the true heart of the Sabbath. Restoring a man to Shalom should not be seen as work but as worship. Lane states that, “Like other aspects of Jewish life, the practice of medicine and healing on the Sabbath was regulated by legal tradition… In none of the recorded healings which Jesus performed on the Sabbath would the scribes have agreed that there was any immediate threat to life” (p. 122).
• Distribution of Power. In this passage, two groups authorities join together, the Pharisees and the Herodians, with a similar mission to maintain their authority. There is steep irony in the joining together of these two normally diametrically opposed groups. The Pharisees were pious Jews who longed for the return of complete Jewish religious and political control of Palestine. The Herodians on the other hand were pro-Romans who supported the Roman Herodian dynasty. These two groups were united together in squashing the threat to their authority by Jesus. Witherington states that, “We are presumably meant to think that Jesus was such a threat that even groups not normally allied banded together to do away with him” (p. 133). Strauss states that, “The Herodians’ alliance with the Pharisees represents strange bedfellows. …both view Jesus as a threat to their political and religious influence and so find common cause to eliminate him. The Greek idiom “give counsel” here means to “plot together with”” (p. 148).

The Interface of Contexts:

This passage stood in tension with the world it addressed since the Jewish religious leaders had established rigid and stringent Rabbinical laws to safeguard the Israelites from breaking the true Law that God handed down. The Pharisees were so offended at Jesus’ ministry that they were now planning a way to kill him.

A similar tension exists in today’s current culture. There are many ‘cultural Christians’ today that observe religious rituals for the sake of tradition, but do not understand the heart behind the ritual. Witherington states that, “It is impossible to cling to the status quo and accept Jesus at the same time” (p. 134). Witherington then asks, “It would be worthwhile to ponder what actions we may deem inappropriate… dand ask ourselves why we think so” (p. 139).

Intertext

(See Introduction - The Intertext)

OT passages alluded to in this text and their significance in this new context:

• Exodus 20:8-11. “8 Remember the Sabbath day, to keep it holy: 9 You are to labor six days and do all your work, 10 but the seventh day is a Sabbath to the Lord your God. You must not do any work—you, your son or daughter, your male or female servant, your livestock, or the resident alien who is within your city gates. 11 For the Lord made the heavens and the earth, the sea, and everything in them in six days; then he rested on the seventh day. Therefore the Lord blessed the Sabbath day and declared it holy.” In this passage, the author of Exodus records what God told Moses when he recorded the Ten Commandments regarding Sabbath rest. This is the law that is being referred to in Mark 3:1-6.
• Exodus 31:14. “14 Observe the Sabbath, for it is holy to you. Whoever profanes it must be put to death. If anyone does work on it, that person must be cut off from his people.” In this passage from Exodus, the author records what God wants him to pass along to the Israelites the seriousness of the Sabbath. This is the controversy that the Pharisees raise with Jesus in Mark 3:1-6.
• Deuteronomy 5:14. “14 but the seventh day is a Sabbath to the Lord your God. Do not do any work—you, your son or daughter, your male or female slave, your ox or donkey, any of your livestock, or the resident alien who lives within your city gates, so that your male and female slaves may rest as you do.” In this passage from Deuteronomy, the author records Moses informing the nation of Israel of God’s command to honor the Sabbath.

Sensitivity to other Ancient Texts (Greco-Roman or Jewish) and alluded to and their significance in the context of this text:

• Jubilees 2:17. “And He gave us a great sign, the Sabbath day, that we should work six days, but 18 keep Sabbath on the seventh day from all work. And all the angels of the presence, and all the angels of sanctification, these two great classes −He hath bidden us to keep the Sabbath with Him 19 in heaven and on earth. And He said unto us: 'Behold, I will separate unto Myself a people from among all the peoples, and these shall keep the Sabbath day, and I will sanctify them unto Myself as My people, and will bless them; as I have sanctified the Sabbath day and do sanctify (it) unto 20 Myself…” In this passage from Jubilees – a Jewish pseudepigrapha, the author describes the early Christian view of the Sabbath and its… this describes the cultural context that surrounded the time of Jesus and the disciples when the narrative in Mark 3:1-6 occurred.
• 2 Baruch 14:18. “18 And YOU said that YOU would make a man for this world as a guardian over YOUR works that it should be known that he was not created for the world, but the world for him.” In this passage from the Jewish pseudepigraphical of 2 Baruch, the author describes how the world was created for humankind, not humankind for the world. This is the same message as the Sabbath being created for humankind, not humankind for the Sabbath. The Sabbath was created so that God’s people can routinely enter his rest, not so that additional encumbrances be placed upon them. This is what Jesus was trying to communicate to the Pharisees in Mark 3:1-6.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 22:16. “15 Then the Pharisees went and plotted how to trap him by what he said. 16 So they sent their disciples to him, along with the Herodians.” In this passage from his gospel, Matthew records another narrative with the Pharisees and the Herodians joining together as they conspire against Jesus.
• Luke 6:6-11. In this passage from his gospel, Luke records the parallel passage of Mark 3:1-6.
• Luke 13:10-17. “10 As he was teaching in one of the synagogues on the Sabbath, 11 a woman was there who had been disabled by a spirit for over eighteen years. She was bent over and could not straighten up at all. 12 When Jesus saw her, he called out to her, “Woman, you are free of your disability.” 13 Then he laid his hands on her, and instantly she was restored and began to glorify God. 14 But the leader of the synagogue, indignant because Jesus had healed on the Sabbath, responded by telling the crowd, “There are six days when work should be done; therefore come on those days and be healed and not on the Sabbath day.” 15 But the Lord answered him and said, “Hypocrites! Doesn’t each one of you untie his ox or donkey from the feeding trough on the Sabbath and lead it to water? 16 Satan has bound this woman, a daughter of Abraham, for eighteen years—shouldn’t she be untied from this bondage on the Sabbath day?” 17 When he had said these things, all his adversaries were humiliated, but the whole crowd was rejoicing over all the glorious things he was doing.” In this passage from his gospel, Luke records Jesus healing a woman who was disable by a spirit in the synagogue on the Sabbath. The leader of the synagogue challenges Jesus that there are six days of the week to perform healings and that they do not need to be done on the Sabbath. This is another example of the Jewish religious leaders missing the heart of the Sabbath.  
• Romans 14:5-6. “5 One person judges one day to be more important than another day. Someone else judges every day to be the same. Let each one be fully convinced in his own mind. 6 Whoever observes the day, observes it for the honor of the Lord. Whoever eats, eats for the Lord, since he gives thanks to God; and whoever does not eat, it is for the Lord that he does not eat it, and he gives thanks to God.” In this passage from his letter to the church in Rome, Paul describes the true heart of God’s command to the Israelites regarding the Sabbath. This speaks to the true heart of what Jesus was trying to communicate to the Pharisees in Mark 3:1-6.
• Galatians 4:10-11. “10 You are observing special days, months, seasons, and years. 11 I am fearful for you, that perhaps my labor for you has been wasted.” In this passage from his letter to the church in Galatia, Paul laments that his time with them has been in vain as they are continuing to observe rituals for the sake of observing them. Paul is trying to communicate to the Galatians that this is not the true heart of God’s command to the Israelites regarding the Sabbath. This speaks to the true heart of what Jesus was trying to communicate to the Pharisees in Mark 3:1-6.
• Colossians 2:16. “16 Therefore, don’t let anyone judge you in regard to food and drink or in the matter of a festival or a new moon or a Sabbath day.” In this passage from his letter to the church in Colossae, Paul directs the Colossians not to be concerned with others who are judging them for not observing the Sabbath according to human rules. This speaks to the true heart of what Jesus was trying to communicate to the Pharisees in Mark 3:1-6.
• Hebrews 4:4-11. In this passage from Hebrews, the author describes how God’s people rest in the Sabbath that he has given them. This Hebrews passage speaks into what Jesus was communicating in Mark 3:1-6 regarding the Sabbath being created for man.

This passage is the “story of God and God’s people”. In this passage, Jesus observes the Sabbath by worshiping our heavenly Father. Jesus uses the gifts that God has given him to restore a child of God to wholeness. This restoration, especially in its culture, would have brought this man shalom and rest. This is the heart of God. This was true worship. This was the true heart of the Sabbath – worship, shalom, rest. This is the “story of God and God’s people”.

Mark 3:4 (CSB)

4 Then he said to them, “Is it lawful to do good on the Sabbath or to do evil, to save life or to kill?” But they were silent.

Main Verbs

Said

Save

Kill

Were

Verbs

Said

• Tense – Past
• Mood – Indicative
• Voice – Active

Save

• Tense – Present
• Mood – Interrogative
• Voice – Active

Kill

• Tense – Present
• Mood – Interrogative
• Voice – Active

Were

• Tense – Past
• Mood – Indicative
• Voice – Passive

Genre

(See Introduction - Genre)

Mark 3:7 – 6:13. Lane entitles this section of Mark’s gospel as Later Phases of the Ministry in Galilee. Lane states that, “The clear note of rejection sounded in Ch. 3:6 terminates Mark’s treatment of the initial phase of the Galilean ministry. The summary statement in Ch. 3:7-12 introduces a new division which is climaxed by the sending forth of the Twelve… Within this second larger unit Mark has placed the parables of the kingdom, which illustrate Jesus’ teaching in the context of unbelief, and the reports of miracles which display his power and dignity” (p. 126). Lane concludes that, “This correspondence between the beginning and conclusion of the unit indicates careful forethought by the evangelist in structuring the Gospel” (p. 126-7). Tolbert concludes that, “Indeed, all three of the episodes in 3:7-35 have fairly evident parallels in 6:1-34” (p. 143).

Mark 3:7-35. Tolbert points out that, “After the sea reference, denoting the start of a new section, the material falls into three sharply divided episodes, each dealing with one of the major groups introduced in the preceding section: 3:7-12, those healed and the crowds; 3:13-19a, the disciples; and 3:19b-35, the scribes and their controversies… the rhetorical purpose of the section as a whole is to repeat, summarize, and further delineate the groups, motifs, and issues already established by 1:16-3:6” (p. 142).

Mark 3:13-19. This passage is a narrative within a Gospel. In this passage, after ministering to a very large crowd next to the sea, Jesus withdraws to a secluded place and sets apart twelve of his disciples to be a part of his innermost circle.

Demarcation of the Text

The majority of English translations surveyed demarcate this passage as one cohesive section. This passage is demarcated from the passages surrounding it by a change location, characters and theme. 

• CSB, NRSV, NIV, CEB, NLT, CEV. The CSB, NRSV, NIV, CEB, NLT, and CEV demarcate this passage as one cohesive section entitled The Twelve Apostles (CSB). 
• ESV. The ESV demarcates this passage as belonging to the longer section that includes 3:13-21 The Twelve Apostles.
• NASB. The NASB demarcates this passage as belonging to the larger section that includes 3:13-35 entitled The Twelve Are Chosen.
• MSG. The MSG demarcate this passage as belonging to the larger section that includes 3:7-19 entitled The Twelve Apostles.
• William L. Lane. Lane demarcates this passage as belonging to one cohesive section entitled The Choice of the Twelve.
• Ben Witherington III. Witherington demarcates this passage as belonging to one cohesive section entitled Appointment on the Mountain.
• Mark L. Strauss. Strauss demarcates this passage as belonging to one cohesive section entitled Choosing the Twelve.

The author begins this section with the clear textual marker “Jesus went up the mountain and summoned those he wanted, and they came to him.” This signals a change in location. Not only does this passage signal a change in location, but it also includes a change in characters and theme. The previous passage records Jesus escaping to the sea with a large group from all over Palestine drawing close to him to be healed. In the current passage Jesus calls a select group of his disciples – a change in characters – to withdrawal with him to a secluded location up the mountain – a change in location. In addition, the theme of this passage changes as Jesus selects a small group of his disciples to be set apart. This signals a change in the theme.

To include other verses as part of this section would ignore the change in the scene (location, characters, and theme) that the author has narrated. This could cause confusion in the teaching the author is attempting to communicate to his audience as he has deliberately signaled changes in the narrative.

The Argument of the Text

The author utilizes a narrative of Jesus’ ministry in which Jesus seeks solitude with his disciples as they withdraw from the large crowd by the sea by going up the mountain. Strauss states that, “The structure is a call and appointment narrative, followed by a list” (p. 158).

There are two characters mentioned in this passage: Jesus and twelve of his disciples who are identified by name. The is no dialogue in this passage. All of the information is given by the narrator.

The information provided by the author helps determine how to react to the various characters.

The issues in this passage:

• Jesus retreats from the crowd at the sea up a mountain with those he has summoned. If the previous passage is seen as an attempt by Jesus to seek the solitude of the sea thwarted by the large crowds, then the retreat up the mountain with a few of his closest friends should be seen as an extension of that. “Going up the mountain” is a loaded concept in Judaism. YHWH’s most pivotal and intimate interactions with his children occurred “up the mountain.” This passage is another of those episodes. Witherington points out that, “This is part and parcel of the portrait of the fully human Jesus in this Gospel – in this case he needed a support group, he longed for fellowship. He lives as a person in community, not as an isolated prophet. These were not merely to be Jesus’ pupils, but his friends and coworkers” (p. 151). Tolbert states that, “the number of disciples chosen and the location on the mountain have strong symbolic overtones from Jewish tradition: the twelve tribes of Israel, the mountain of the covenant, or the mountain of divine revelation, and so forth” (p. 143). Lane goes even further, rightly stating that, “it is the withdrawal to the mountain which is itself significant for the interpretation of the narrative. The mountain as a locus of revelation and redemptive action is familiar from the OT and is the essential background to the evangelist’s understanding of significant moments in the mission and self-revelation of Jesus” (p. 132).
• Jesus appoints Twelve to be with him, to send out, to preach, and to have authority. The Son of God journeys up the mountain with twelve of his closest followers to anoint them for ministry, to anoint them to continue his ministry after his departure, and to inaugurate the bride of Christ – the Christian Church. Tolbert states that, “When Jesus initially calls and appoints the Twelve in Mark 3:13-19a, the audience should regard the disciples in a generally favorable light because of their positive response to Jesus, even though the narrator clouds that positive response with foreshadowings of death by revealing that Judas Iscariot also “betrayed him.” (p. 144). Lane states that, “The appointment of the Twelve marks the formation of the messianic fellowship and anticipates the extension of Jesus’ mission through them” (p. 132). Lane continues, stating that, “The number twelve has a clear redemptive-historical significance. The Twelve represent in a new form the people of the twelve tribes, Israel… In proleptic fashion they represent the final form of the messianic community, the eschatological creation of God. In the calling of the Twelve Jesus orders his work and theirs in accordance with the structure of redemptive history and its goal, the creation of the community of God… Jesus chose these twelve men for the specific purpose that they might be with him and that he might extend his mission through them” (p. 133). Witherington concurs, stating strongly that, “There can be little doubt that the number chosen is deliberate and is meant to allude to the twelve tribes of Israel… they could symbolize the eschatological restoration of all Israel which was expected at the end” (p. 151). Strauss agrees, stating that, “The number twelve is surely significant, recalling the twelve tribes of Israel and indicating that Jesus viewed himself, in some sense at least, as restoring, reforming, or reconstituting the remnant of Israel… by not identifying himself as one of the Twelve (and so part of eschatological Israel), Jesus apparently presents himself in the position of Yahweh, who created and elected Israel as his covenant people” (p. 159)
• Jesus renames Simon to Peter. One of the characteristics of Jesus’ ministry is reconciling God’s children back to himself. To do this, Jesus often shifts the identity of his people, especially to those in his inner circle, from a worldly definition to a heavenly definition. This is what Jesus does for Peter. There is a range of understanding for Jesus’ renaming of Simon to Peter. Tolbert states, “Jesus names him “Rock” because of his hardness; he typifies hard and rocky ground, where seed has little chance of growing deep roots” (p. 146). This is indeed plausible and perhaps a favorable interpretation as Mark paints the disciples in an unfavorable light in his Gospel. Strauss points out that, “while the disciples are clearly on the side of Jesus, they will play a primarily negative role in Mark’s narrative, failing to comprehend Jesus message and mission. They are not the heroes of the story; Jesus is” (p. 162-3). This may seem odd in Christianity as the traditional thought of Simon’s renaming alludes to him being the rock upon which Jesus will build his church. That understanding comes from Matthew’s gospel however and caution needs to be exercised in reading Mark for Mark and not looking at Mark through the lens of Matthew’s gospel. Lane, however, interprets differently, stating that, “It is probable that the surname “Peter” conveys a promise which sets Simon apart as spokesman and representative of the Twelve during Jesus’ ministry and as leader of the early church during its formative stage. Through his confession that Jesus is the Messiah (Ch. 8:29) and his proclamation in Jerusalem, Caesarea and elsewhere, Simon would become a foundation rock on which Jesus would build his Church” (p. 134). Witherington points out that, “It has been suggested that the renaming be viewed like the renaming of the patriarchs (e.g., Abram to Abraham, noting that Abraham is called the rock in Isa. 51:1-2), in which case Jesus may be bringing about the eschatological rebirth of Israel with new patriarchs” (p. 152).
• Jesus give a special name to James and John – Sons of Thunder. Just as he did for Peter - reconciling God’s children back to himself – Jesus does for James and John. Jesus shifts the identity of James and John, again, those in his inner circle, from a worldly definition to a heavenly definition. Lane explains that, “Although no preparation for this characterization has been given by the evangelist, it is appropriate to the fiery outburst which are attributed to the two brothers at later points in the narrative” (p. 135).

This passage gets its message across through the author describing the actions of the scene with one single line of dialogue from the unclean spirits. In this passage, Mark communicates the lengths to which Jesus’ ministry has reached. In this passage, the author as narrator provides much information to his audience by revealing the thoughts and attitudes of his characters.

Lane points out that, “The absence of an explicit reference to Levi is striking…” (p. 134). This may be overstating Jesus’ call of Levi in 2:14. Jesus does call Levi to follow him, but perhaps he was not appointed as one of the Twelve. Another plausible explanation is that another name is used for the Levi in Mark’s list. Lane, when discussing the identity of Bartholomew – not a proper name, states that, “Presumably this disciple had a personal name as well. “Matthew” is a common Semitic name. It is probable that this man is identical with Levi whose call to discipleship was reported in Ch. 2:14, but Mark makes no attempt to underscore this fact” (p. 135). Strauss concludes that, “The gospel of Matthew identifies the disciple Matthew as the tax collector referred to as “Levi” by Mark and Luke (Matt 9:9; Mark 2:14; Luke 5:27). Some dispute this, since Mark nowhere identifies Levi with Matthew. Yet this remains the simplest solution, especially since the call of Levi parallels the call of other disciples (1:16-20; 2:14)” (p. 161).

This passage is about Jesus anointing twelve of his closest followers to multiply his ministry and to continue his ministry after his departure. Strauss states that, “From among his many followers, Jesus appoints twelve special disciples, or “apostles,” to represent the restored remnant of Israel and to expand Jesus’ ministry of preaching and healing throughout Israel” (p. 157).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is growing. More and more people are being healed and restored. News of Jesus is spreading and indeed has stretched to the very outskirts of Palestine. Indeed, as the author stated, Jesus’ ministry is being hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing.

Development of Important Words/Motifs:

• Twelve. In this passage, Mark records Jesus’ anointing twelve of his closest disciples for special ministry. The significance of twelve cannot be overstated. Just as YHWH appointed twelve brothers to lead the nation of Israel in the old covenant, Jesus appoints twelve disciples to lead the entirety of humanity into God’s new kingdom. Strauss states that, “Just as Israel was meant to be a light of revelation to the Gentiles, so these twelve will take Jesus’ message to all nations” (p. 163).

Openness to Interpretive Possibilities:

Without reading further one does not see the struggle that these twelve men will face as Mark develops his gospel. Strauss points out that, “while the disciples are clearly on the side of Jesus, they will play a primarily negative role in Mark’s narrative, failing to comprehend Jesus message and mission. They are not the heroes of the story; Jesus is” (p. 162-3).

Context

(See Introduction - The Context)

Appeal to Particular Cultural Conventions/Cues:

• Rabbinical Ministry. In this passage, it is important to understand the culture of rabbinical ministry in Jesus’ day. At the age of twelve, a Jewish boy would reach a milestone in his life. As the twelve-year-old enters manhood, he would either begin his adult occupation or continue his religious training of the Jewish law. Only the brightest of the young men would have the opportunity to continue their education. Of the twelve men that Jesus summoned none of them would have been seen as ‘the brightest.’ Many of the Twelve would have been seen as marginalized and as an outcast. Jesus selection of the Twelve from their specific backgrounds would have presented a stark contrast when compared the normal customs of Jesus’ day.

This passage appeals to the cultural concern of social roles. The men that Jesus picked to study under him would have been seen as a stark contrast to the normal customs of Jesus’ day. This is what makes Jesus’ ministry unique. Typically, a rabbi would select the brightest young Jewish men as possible. Conversely, Jesus selected a group of men from questionable and diverse backgrounds. Witherington points out that, “The overall impression one gets is that the Twelve was a socially diverse group including both fishermen and their nemeses the tax collectors, and both a tax collector and those who opposed paying any taxes to Rome or the overlords, indeed those who had supported opposing such oppressors eve by violent means” (p. 152-3).

The Interface of Contexts:

This passage stood in tension with the world it addressed as Jesus appoints twelve men from questionable and varied backgrounds to carry the mantle of his ministry.

A similar tension exists in today’s current culture. Often times God uses the marginalized to continue his work. This is nothing new in God’s Kingdom. All throughout the Old Testament, God used men who exhibited glaring flaws. Jesus’ ministry continues this in the New Testament. This pattern seems to continue in Jesus’ church today.

Intertext

(See Introduction - The Intertext)

OT passages alluded to in this text and their significance in this new context:

• Numbers 25:10-11. “10 The Lord spoke to Moses, 11 “Phinehas son of Eleazar, son of Aaron the priest, has turned back my wrath from the Israelites because he was zealous among them with my zeal, so that I did not destroy the Israelites in my zeal.” In this passage from Israel’s history, the author records a time when the LORD spoke to Moses about the zeal that Phinehas showed. This may be the same description of Simon in Mark 3:18.
• Psalms 106:30f. “30 But Phinehas stood up and intervened, and the plague was stopped. 31 It was credited to him as righteousness throughout all generations to come.” In this passage from Psalms, the psalter records the zeal that Phinehas showed. This may be the same description of Simon in Mark 3:18.
• Isaiah 51:1-2. “1 Listen to me, you who pursue righteousness, you who seek the Lord: Look to the rock from which you were cut, and to the quarry from which you were dug. 2 Look to Abraham your father, and to Sarah who gave birth to you. When I called him, he was only one; I blessed him and made him many.” In this passage from his book of prophesy, Isaiah records God’s reminder to Israel of the rock that Abraham was for God. Some see this as the backdrop for which Jesus renamed Simon to Peter in Mark 3:16.

Other Ancient Texts (Greco-Roman or Jewish) alluded to and their significance in the context of this text:

• Sirach 48:10. “10 At the appointed time, it is written, you are destined to calm the wrath of God before it breaks out in fury, to turn the hearts of parents to their children, and to restore the tribes of Jacob.” In this passage from the wisdom of Sirach during the Jewish intertestamental period, the author records the view that Second Temple Judaism had regarding God’s restoration of Israel. This restoration did occur through Jesus. Jesus’ appointment of The Twelve in Mark 3 was an allusion to God’s nation of Israel seen in the Patriarch’s.
• Psalms of Solomon 17:26-32. “26 And he shall gather together a holy people, whom he shall lead in righteousness, And he shall judge the tribes of the people that has been sanctified by the Lord his God. 29 And he shall not suffer unrighteousness to lodge any more in their midst, Nor shall there dwell with them any man that knoweth wickedness, 30 For he shall know them, that they are all sons of their God. And he shall divide them according to their tribes upon the land, 31 And neither sojourner nor alien shall sojourn with them any more. He shall judge peoples and nations in the wisdom of his righteousness. Selah. 32 And he shall have the heathen nations to serve him under his yoke; And he shall glorify the Lord in a place to be seen of () all the earth; 33 And he shall purge Jerusalem, making it holy as of old: 34 So that nations shall come from the ends of the earth to see his glory, Bringing as gifts her sons who had fainted, 35 And to see the glory of the Lord, wherewith God hath glorified her. And he (shall be) a righteous king, taught of God, over them, 36 And there shall be no unrighteousness in his days in their midst, For all shall be holy and their king the anointed of the Lord.” In this passage from the apocrypha book entitled Psalms of Solomon, the author records the view that Second Temple Judaism had regarding God’s restoration of Israel. This restoration did occur through Jesus. Jesus’ appointment of The Twelve in Mark 3 was an allusion to God’s nation of Israel seen in the Patriarch’s.
• Testament of Joseph 19:1-7. “1Hear ye, therefore, the vision which I saw. 2 I saw twelve harts feeding. And nine of them were dispersed. Now the three were preserved, but on the following day they also were dispersed, 3 And I saw that the three harts became three lambs, and they cried to the Lord, and He brought them forth into a flourishing and well-watered place, yea He brought them out of darkness into light. 4 And there they cried unto the Lord until there gathered together to them the nine harts, and they became as twelve sheep, and after a little time they increased and became many flocks. 5And after these things I saw and behold, twelve bulls were sucking one cow, which produced a sea of milk, and there drank thereof the twelve flocks and innumerable herds. 6 And the horns of the fourth bull went up unto heaven and became as a wall for the flocks, and in the midst of the two horns there grew another horn. 7 And I saw a bull calf which surrounded them twelve times, and it became a help to the bulls wholly.” In this passage from the pseudepigraphal work entitled The Testament of Joseph, the author records the view that Second Temple Judaism had regarding God’s restoration of Israel. This restoration did occur through Jesus. Jesus’ appointment of The Twelve in Mark 3 was an allusion to God’s nation of Israel seen in the Patriarch’s.

Other passages brought to mind by a reading of this one, and how this might this inform a canonical reading of this text:

• Matthew 9:9. “9 As Jesus went on from there, he saw a man named Matthew sitting at the tax office, and he said to him, “Follow me,” and he got up and followed him.” In this passage from his gospel, Matthew identifies Matthew as the tax collector that Jesus summoned from the tax office that Mark identifies as Levi. This could answer the question of Mark leaving out Levi from the list of twelve in Mark 3. 
• Matthew 10.1-4 (Luke 6.12-16). This is the parallel passage from Matthew and Luke. Both Matthew and Luke identify Matthew as one of the Twelve. Matthew identifies Matthew as the tax collector.
• Matthew 16:18. “18 And I also say to you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overpower it.” In this passage from his gospel, Matthew records Jesus’ famous charge to Peter and the reason for his name change. While this is one explanation for Peter’s name change, Mark’s framing of the disciples in his gospel narrative paints them in a different light as Mark writes the story of Jesus being the only one his followers should immolate.
• Luke 5:27. “27 After this, Jesus went out and saw a tax collector named Levi sitting at the tax office, and he said to him, “Follow me.” 28 So, leaving everything behind, he got up and began to follow him.” In this passage from his gospel, Luke records Jesus’ call of Levi the tax collector. This is the parallel passage of Mark 2:13-17. Just like Mark, Luke’s list of the Twelve (Luke 6:12-16) does not include Levi.
• Luke 9:54. “54 When the disciples James and John saw this, they said, “Lord, do you want us to call down fire from heaven to consume them?”” In this passage from his gospel, Luke records the reaction of James and John. This passage may provide insight to their personalities and the reason that Jesus named them “Sons of Thunder” in Mark 3.
• Acts 1:13. “13 When they arrived, they went to the room upstairs where they were staying: Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James.” In this passage from his history of the formation of the Christian Church, Luke records the names of the Twelve.

This passage is the “story of God and God’s people”. In this passage, Jesus summoned those he wanted into a special relationship to multiply and continue his ministry. The men that Jesus chose were of questionable and varied backgrounds. This is consistent with the way God’s kingdom operates even today. God is more concerned with the willing than he is with the equipped. This is the “story of God and God’s people”.

Mark 3:13-15 (CSB)

13 Jesus went up the mountain and summoned those he wanted, and they came to him. 14 He appointed twelve, whom he also named apostles, to be with him, to send them out to preach, 15 and to have authority to drive out demons.

Main Verbs

Summoned

Came

Appointed

Verbs

Summoned

• Tense – Past
• Mood – Indicative
• Voice – Active

Came

• Tense – Past
• Mood – Indicative
• Voice – Active

Appointed

• Tense – Past
• Mood – Indicative
• Voice – Active

Genre

(See Introduction - Genre)

Mark 3:7 – 6:13. Lane entitles this section of Mark’s gospel as Later Phases of the Ministry in Galilee. Lane states that, “The clear note of rejection sounded in Ch. 3:6 terminates Mark’s treatment of the initial phase of the Galilean ministry. The summary statement in Ch. 3:7-12 introduces a new division which is climaxed by the sending forth of the Twelve… Within this second larger unit Mark has placed the parables of the kingdom, which illustrate Jesus’ teaching in the context of unbelief, and the reports of miracles which display his power and dignity” (p. 126). Lane concludes that, “This correspondence between the beginning and conclusion of the unit indicates careful forethought by the evangelist in structuring the Gospel” (p. 126-7). Tolbert concludes that, “Indeed, all three of the episodes in 3:7-35 have fairly evident parallels in 6:1-34” (p. 143).

Mark 3:7-35. Tolbert points out that, “After the sea reference, denoting the start of a new section, the material falls into three sharply divided episodes, each dealing with one of the major groups introduced in the preceding section: 3:7-12, those healed and the crowds; 3:13-19a, the disciples; and 3:19b-35, the scribes and their controversies… the rhetorical purpose of the section as a whole is to repeat, summarize, and further delineate the groups, motifs, and issues already established by 1:16-3:6” (p. 142).

Mark 3:31-35. This passage is a narrative within a Gospel. In this passage, after appointing The Twelve, Jesus returns home. This passage is the first use by Mark of the literary device of intercalation. Intercalation is interrupting one narrative with another using the second to assist in interpreting the first. In the previous passage, Mark has Jesus’ family arrive to seize him because they think he is not in his right mind. This conflict is then interrupted by a controversy episode involving scribes from Jerusalem accusing Jesus of being possessed by a demon. Once the controversy with the scribes is resolved, Mark returns to the narrative involving Jesus’ family. Lane states that, “Mark frequently inserts an event or narrative between two phases of some action of Jesus. This literary device is effective for indicating a lapse of time, for dramatically heightening the tension, or for drawing attention to a significant parallel or contrast. The first instance of intercalation occurs in this section: the narrative dealing with Jesus’ family is divided by the account of the Beelzebul controversy… It suggests that those in Jesus’ family who declare that he is mad are not unlike the scribes who attribute his extraordinary powers to an alliance with Beelzebul, the prince of the demons” (p. 137). Witherington states that Mark “inserts a story into the midst of two parts of another story so that they may interpret each other, perhaps in part due to related subject matter… Both Jesus’ family and his opponents think he is not in full possession of his mental faculties” (p. 153).

Demarcation of the Text

There is a range of demarcations across the English translations surveyed, but the majority demarcate this passage as one cohesive section. It is very acceptable to include 3:20-30 in this passage as it is an obvious literary device employed by Mark called an intercalation. Mark utilizes this literary device throughout his gospel. But for the purposes of this study the two passages will be observed separately so that a more robust study can take place. This passage is demarcated from the passages surrounding it by a change in characters and theme. 

• CSB, ESV, NRSV, NLT, CEV, MSG. The CSB, ESV, NRSV, NLT, CEV, and MSG demarcate this passage as one cohesive section entitled True Relationships (CSB).
• NASB. The NASB demarcates this passage as belonging to the larger section that includes 3:13-35 entitled The Twelve Are Chosen.
• NIV, CEB. The NIV and CEB demarcate this passage as belonging to the larger section that includes 3:20-35 entitled Jesus Accused by His Family and by Teachers of the Law (NIV). 
• William L. Lane. Lane demarcates this passage as belonging to one cohesive section entitled Jesus’ True Family.
• Ben Witherington III. Witherington demarcates this passage as belonging to the larger section that includes 3:20-35 entitled Meanwhile, Back on the Home Front….
• Mark L. Strauss. Strauss demarcates this passage as belonging to the larger section that includes 3:20-35 entitled Jesus’ True Family and the Beelzebul Controversy.

The author begins this section with a change in the characters. The time and location could be directly after the previous passage although the author does not verify this. It is clear that the author has utilized the literary device of intercalation. This passage is the return to the original after being interrupted by the controversy with the scribes from Jerusalem. The only obvious different from the previous chapter is the change in theme from the source of Jesus’ authority to who is the true family of Jesus.

This passage is the first use by Mark of the literary device of intercalation. This complicates how to demarcate this passage. Verse twenty sets the location and setting of the scene. Verse twenty-one introduces a controversy episode between Jesus and his family. This episode is then interrupted with another controversy involving the scribes who have been sent from Jerusalem. The scribes disappear from the scene in verse thirty-one as the narrative returns to the controversy between Jesus and his family. The use of this literary device complicates the demarcation. For this study, the return to the controversy between Jesus and his family is separated from the controversy with the scribes so that both passages can be examined more thoroughly.

The Argument of the Text

The author utilizes a narrative of Jesus’ ministry in which Jesus’ family attempts to get his attention. However, Jesus says that his true mother and brothers and sisters are those who do the will of the Father.

There are three characters mentioned in this passage: Jesus, Jesus’ family (mother and brothers and sisters) and the crowd. In this passage, the author opens up by describing the scene. The crowd informs Jesus that his family is asking for him. Jesus then responds. Jesus goes against the culture when he states that it is not bloodlines that determine family in the kingdom of God, but it is doing the will of God that identifies one as belonging to God’s family.

The information provided by the author and the dialogue between the characters helps to determine how to react to the various characters.

The issues in this passage:

• Jesus’ family sent word to Jesus. In this passage, Mark returns to the original conflict of the intercalation. In Mark 3:21, Jesus’ mother and brothers have come to seize him because they thought he was “out of his mind.” Now, in verse thirty-one, his family reappears, sending word for Jesus to come to them. Strauss states that, “The skepticism and false conclusions about Jesus made by his family are parallel to the rejection and false claims about him made by the religious leaders of Israel” (p. 166).
• The crowd informs Jesus that his family is asking for him. The crowd who is sitting around Jesus informs him of his families attempt to get his attention.
• Jesus responds by stating the, “Whoever does the will of God is my brother and sister and mother”. Jesus responds to the crowd sitting in a circle around him that they are his mother and brothers. Jesus goes on to state that it is those who do God’s will that are his true family. Blackwell states that, “Jesus distances himself from both his blood and religious families and instead creates a new family, not determined by blood or by religion but by doing God’s will” (p. 67). Lane states that, “the true family of Jesus… are those who gather about Jesus and who perform the will of God” (p. 137).
• This passage is unique to Mark’s telling of the Jesus story compared to how he has narrated Jesus’ life so far. Mark presents this story with much more dialogue than how he has narrated the gospel so far. This passage gets its message across through the author setting up the scene with Jesus’ family trying to get his attention. From this point, Jesus begins speaking about how his true family are those who do God’s will.
• This passage is about Jesus explaining that his true family and the true family of God are those people who do God’s will. Witherington states this passage is about “Jesus’ vision for a new community where spiritual kinship and not physical relationship is the fundamental basis of family” (p. 159). Strauss states that, “Jesus subsequently teaches that true spiritual relationships come not through physical ancestry but through identifying with Gods’ will and purpose in the world” (p. 165).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is growing. More and more people are being healed and restored. News of Jesus is spreading and indeed has stretched to the very outskirts of Palestine. Indeed, as the author stated, Jesus’ ministry is being hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing.

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to the cultural concern of honor and shame. In the ancient world family was much more homogeneous than in today’s culture. One individual in a family could bring shame down on the entire family and this concern was taken very seriously in ancient culture. Jesus family came to seize him because they thought he was out of his mind. They were concerned with the shame that he would bring upon their family. But Jesus distances himself from blood relation. Jesus is more concerned with ‘his family’ being aligned spiritually.

The Interface of Contexts:

This passage stands in tension with the ancient world that it originally addressed. In the ancient world, one individual in a family could bring shame down on the entire family and this concern was taken very seriously in ancient culture. Because the religious leaders were becoming more and more critical of Jesus’ ministry his family became concerned and tried to remove him from the public arena. Lane states that, “Those who sat before him felt compelled to call his attention to the persistent outcry, for in their thinking both the Law of God and common piety demanded that he respect the request of his mother” (p. 147). Strauss states that, “Jesus’ words about his family would be shocking in the group-oriented culture of the Middle East, where loyalty to one’s own family, clan, and nation was among the highest of cultural values. Jesus is not rejecting his own family. He is establishing a new society in which family as defined not by ethnic or national identity but by common allegiance to the kingdom of God and his purpose in the world” (p. 172)

In today’s current culture with the breakdown of the nuclear family through rampant divorce, fatherlessness, and child abandonment honor and shame is not based as much on blood relation as it was during ancient times. This is particularly true in poverty culture. However, in wealth culture there very much is still a concern for the honor and shame of the family name. Strauss states that, “Even today American patriotism and nationalism are sometimes treated as benchmarks of Christian commitment. Yet loyalty to one’s identity as an American should take a distant second to loyalty to Christian brothers and sisters around the world whether in Sudan, China, Pakistan, or Palestine” (p. 174).

Intertext

(See Introduction - The Intertext) 

Passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 12:46-50. “46 While he was still speaking with the crowds, his mother and brothers were standing outside wanting to speak to him. 47 Someone told him, “Look, your mother and your brothers are standing outside, wanting to speak to you.”  48 He replied to the one who was speaking to him, “Who is my mother and who are my brothers?” 49 Stretching out his hand toward his disciples, he said, “Here are my mother and my brothers! 50 For whoever does the will of my Father in heaven is my brother and sister and mother.” This is the parallel passage from the Gospel of Matthew.
• Luke 8:19-21. “19 Then his mother and brothers came to him, but they could not meet with him because of the crowd. 20 He was told, “Your mother and your brothers are standing outside, wanting to see you.” 21 But he replied to them, “My mother and my brothers are those who hear and do the word of God.” This is the parallel passage from the Gospel of Luke.

This passage is the “story of God and God’s people”. In this passage, Jesus establishes true familial lines through the kingdom of God, the Father of all. Lane states that, “It is the performance of the will of God which is decisive in determining kinship with Jesus” (p. 148). Strauss states that, “the radical values of the kingdom of God demand new allegiances and a new orientation in human relationships” (p. 174). This is the “story of God and God’s people”.

Mark 3:35 (CSB)

“35 Whoever does the will of God is my brother and sister and mother.”

Main Verbs

Does

Is

Verbs

Does

• Tense – Present
• Mood – Conditional
• Voice – Active

Is

• Tense – Present
• Mood – Conditional
• Voice – Passive

Genre

(See Introduction - Genre)

Mark 3:7 – 6:13. Lane entitles this section of Mark’s gospel as Later Phases of the Ministry in Galilee. Lane states that, “The clear note of rejection sounded in Ch. 3:6 terminates Mark’s treatment of the initial phase of the Galilean ministry. The summary statement in Ch. 3:7-12 introduces a new division which is climaxed by the sending forth of the Twelve… Within this second larger unit Mark has placed the parables of the kingdom, which illustrate Jesus’ teaching in the context of unbelief, and the reports of miracles which display his power and dignity” (p. 126). Lane concludes that, “This correspondence between the beginning and conclusion of the unit indicates careful forethought by the evangelist in structuring the Gospel” (p. 126-7). Tolbert concludes that, “Indeed, all three of the episodes in 3:7-35 have fairly evident parallels in 6:1-34” (p. 143).

Mark 4:1-34.

• This section of the gospel is the first significant amount of teaching that Mark records from Jesus. So far Mark has given his audience one-line snippets of teaching from Jesus such as ‘a house divided cannot stand’ and ‘my mother and brothers are those who do the will of God.’ With this passage, Mark slows down the narrative so that his audience can see Jesus teaching the crowds and then his closest disciples. Lane states that, “Apart from the Olivet Discourse in Ch. 13:3-37, Mark’s grouping of parabolic material in Ch. 4:1-34 constitutes the largest unit in his Gospel devoted entirely to the teaching of Jesus” (p. 149).
• Another point to be noted is that 4:10-20 appears to be out of place in the chronological order. It appears that Mark has framed 4:1-9 and 21-33 as one teaching of Jesus from the boat to the large crowd (v. 1) by the sea who gathered around him. Then at a later time, perhaps in the boat before the storm (v. 35-36), Jesus explains the parable of the sower to his closest disciples. Perhaps this is another sort of intercalation with Jesus teaching in parables – 4:1-9 and 21-34 – being interrupted with Jesus’ explanation of the Parable of the Sower to his disciples. Blackwell states that, “Mark has an artistic structure so that one part of his text explains another part. He likes to bracket one section with two others to provide commentary, and the two are parallel to each other and explain each other” (p. 73).

Mark 4:1-20. This passage is one of the most significant teachings found in Mark. In the first half of this passage, Mark records Jesus telling the large crowd who gathered by the sea the parable of The Sower. Mark then steps out of the chronological flow to show Jesus explaining the parable of The Sower to his closest disciples. In 4:21, Mark then steps back into the chronological flow of Jesus’ teaching through parables to the large crowd by the sea.

Mark 4:10-20. This passage is a narrative within a Gospel. In this passage, Jesus explains the parable of the sower to his closest disciples. Blackwell states that, “Although at first glance the passage is troubling, it is a powerful and positive text and is carefully calculated and artistically arranged. It looks odd only if one does not understand Mark’s method or know how parables function” (p. 69).

Demarcation of the Text

There is a range of demarcations across the English translations surveyed. This is a challenging chapter to demarcate. It appears that in 4:1-34, Mark has Jesus teaching to a large crowd of people along the seashore. Jesus is teaching this large crowd through the use of four parables. It seems this passage is a “flash forward” in which Jesus is alone with his closest disciples when he explains the parable of the sower. 

• CSB, CEV. The CSB and CEV demarcate this passage as belonging to two separate sections. The first section includes 4:10-12 entitled Why Jesus Used Parables (CSB). The second section includes 4:13-20 entitled The Parable of the Sower Explained (CSB). 
• ESV, NRSV, CEB. The ESV, demarcates this passage as one cohesive section entitled The Purpose of the Parables (ESV). 
• NASB. The NASB demarcates this passage as belonging to parts of two separate sections. The first section includes 4:1-12 entitled Parable of the Sower and Soils. The second section includes 4:13-25 entitled Explanation of the Parable.
• NIV, NLT, MSG. The NIV, NLT, and MSG demarcate this passage as belonging to the larger section that includes 4:1-20 entitled The Parable of the Sower (NIV). 
• William L. Lane. Lane demarcates this passage as belonging to two separate sections. The first section includes 4:10-12 entitled The Fulfilment of the Purpose of God. The second section includes 4:13-20 entitled The Interpretation of the Parable of the Sower.
• Ben Witherington III. Witherington demarcates this passage as belonging to the larger section that includes 4:1-20 entitled Sow Far, Sow Good.
• Mark L. Strauss. Strauss demarcates this passage as belonging to the larger section that includes 4:1-20 entitled Parable of the Sower and Its Interpretation.

The author begins this section with a change in time and characters. This passage begins with “When he was alone…” This signals that the “very large crowd” that originally heard the parable of the sower has disappeared in this passage. This gives Jesus the opportunity to explain in detail this parable and the importance of his teaching through the use of parables. The next passages resume teaching in parables in front of the very large crowd.

There are differing views on how this passage should be demarcated. This is understandable. Jesus’ teaching along the sea continues from 4:1 through 4:34 at the same location with the same audience all in the span of a single day.  However, the narrative is interrupted in v. 10-20 with a flash-forward of Jesus explaining the Parable of the Sower to his disciples. This interruption provides the lens through which Mark’s audience should interpret the rest of Jesus’ teaching along the sea. In addition to the interruption, it is more comprehensive to exegete each parable on its own. Therefore, this passage has been separated from its surrounding passages so that each passage may be examined more thoroughly.

The Argument of the Text

The author utilizes a narrative of Jesus’ ministry in which Mark goes into detail for the first time describing the content of Jesus’ teaching. Mark makes it clear that Jesus’ method of teaching was through the use of parables. The use of parables either draws people closer to Jesus or drives them away. Jesus is seeking those who want to learn more and whose hearts are soft and fertile. For those people, when Jesus teaches hard lessons, they draw closer to him for the explanation. For others, Jesus’ teachings are too difficult, resulting in them quickly losing interest.

There are two characters in this passage: Jesus and his closest followers. In this passage, the author opens up by describing the scene. Only Jesus speaks in this passage explaining why he teaches in parables and then explaining what the parable of the sower means.

The information provided by the author and the teaching of Jesus helps to determine how to react to the various characters.

The issues in this passage:

• The close disciples of Jesus asked about parables. Those people closest to Jesus ask him about parables. Unlike the religious leaders who scoff at Jesus’ teaching because they do not like the implications or the common Jew who give up on Jesus because his teachings are too difficult to understand, the disciples of Jesus want to learn more.
• Jesus declares that the secrets of God’s kingdom have been given to them but for those outside everything comes in parables. In this passage, Mark seems to be saying that there are two types of people – those on the inside and those on the outside. The determining factor between these two groups is the condition of their heart, the condition of the soil. For those who are open to what God is doing their hearts are open to the truths of God. But for those who have hard-hearts the truth of God seems to be unintelligible. Strauss states that, “In context of Jesus’ ministry in Mark, the secret to which the disciples are privy is that the power and presence of the kingdom of God are breaking into human history through the words and deeds of Jesus the Messiah” (p. 184).
  • Those outside. The truth of God’s kingdom comes to those who welcome it. But for those who are happy with the status quo or who give up on trying to understand the mysteries of the kingdom of heaven then the truth of Jesus seems like foolishness. Paul’s explains this well in his letter to the church in Rome when he says, “For God’s wrath is revealed from heaven against all godlessness and unrighteousness of people who by their unrighteousness suppress the truth, 19 since what can be known about God is evident among them, because God has shown it to them. 20 For his invisible attributes, that is, his eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what he has made. As a result, people are without excuse. 21 For though they knew God, they did not glorify him as God or show gratitude. Instead, their thinking became worthless, and their senseless hearts were darkened. 22 Claiming to be wise, they became fools 23 and exchanged the glory of the immortal God for images resembling mortal man, birds, four-footed animals, and reptiles.” (Romans 1:18-23; see also Isaiah 29:13-14; Matthew 18:1-4; Luke 18:14b, 18:15-17; 1 Corinthians 2:14-15a, 3:18-19a). Tolbert states that, “”Those outside” in 4:11, then, corresponds to that class of people who, for whatever reasons, do not do the will of God” (p. 160). Lane states that, “they are excluded from the opportunity of being further instructed in the secret of the Kingdom so long as unbelief continues. That the Kingdom has come in an initial phase in the presence of Jesus can be discerned only through faith, which is to say by the grace of God. Jesus’ presence, therefore, means disclosure and veiling; it releases both grace and judgment” (p. 159).
  • The Secrets of God’s Kingdom. Regarding ‘the secrets of God’s kingdom’ or more accurate “secret things,” Lane states that, “It occurs both in Daniel and in Tannaitic rabbinic literature with the meaning “secret things.” In Daniel it carries the meaning of an eschatological secret, a veiled proclamation of future event s appointed by God” (p. 157). Witherington states that, “Apocalyptic rhetoric in the form of parables requires open ears and an open mind to comprehend, and some are simply not ready or able to hear” (p. 164). Witherington adds that, “Jesus is unveiling apocalyptic secrets about the coming of God’s eschatological reign. To understand such mysteries requires close attention and an open heart” (p. 166). Witherington continues, stating that, “The purpose of such apocalyptic rhetoric was not simply to be mysterious or enigmatic but to communicate in a way that would elicit whether one was responding in faith or not… when dealing with a matter of new revelation, listening intently is the necessary prerequisite to understanding because no one has this knowledge already within him” (p. 167). This makes sense when understood through the lens of Mark’s apocalyptic writing style. Lane further states that, “Jesus’ determination to submit to the judgment of God, to accept suffering and death, makes his word and his act an enigma which men cannot penetrate. The event of revelation itself is what causes men to be offended and to turn away” (p. 162).
• Jesus states that if the disciples do not understand the parable of the sower then they will not be able to understand all of the other parables. Of the many parables that Jesus used in his ministry to explain the truth of God’s kingdom, the Parable of the Sower is simpler to grasp. Lane states that, “The parable of the sower has the first position in Mark, not merely as the first in a series, but because of its meaning. It furnishes the starting-point and the ground for the understanding of the parables of growth which follow” (p. 160).
• Jesus explains that the sower sows the word. Jesus is the sower in this parable and he offers his seed to every type of soil. It is the condition of the soil that determines if the seed will bear fruit. Tolbert states that, “Hearing the word is the crucial moment of revelation, and then how one responds to that hearing determines the result” (p. 163). Witherington points out that, “each of the failures occurs at a different stage in the maturation process – the first seed scattered doesn’t even germinate, the second withers away as soon as it sprouts up, the third grows but seems to produce no fruit” (p. 165).
  • Seed that fell upon the path. Jesus explains that the seed which falls upon the path is immediately taken when they hear by Satan. Lane states that, “The activity of Satan is not introduced artificially, but is a reflection on Satan’s opposition consistent with Mark’s prior presentation” (p. 162). Strauss states that, “Birds, as predators, seed-snatchers, and scavengers, are sometimes associates with Satan and the forces of evil in Jewish literature” (p. 187).
  • Seed that fell upon rocky ground. Jesus explains that the rocky ground represents people who receive the word with joy but when trouble in life comes, they wither because they have no root. Tolbert claims that Jesus’ disciples belong to this category of soil. She states that, “For a modern reader of the Gospel, influenced by centuries of Christian piety, the use of the disciples… to typify fickle, “fair-weather friends” may seem an unbelievable abuse and for the reason an impossible identification for the second kind of ground. Understanding the story that Mark is telling is key to this interpretation. This interpretation is an example of reading Mark in context. Reading and understanding Mark 3 is vital to correctly interpreting Mark 4 while Mark 4-16 verify this conclusion. Tolbert goes on to cite the Apostle Paul, stating that, “Paul’s evidence makes plausible the claim that there were some within the Christian community who would have had no compunction about identifying the disciples with “these” sown on rocky ground” (p. 156). Witherington concludes that, “The overall effect of this material on our evaluation of the disciples themselves suggests anomaly or tension… the disciples are being used as examples for Mark’s audience, but not always, indeed not often, positive ones” (p. 169). Strauss states that, “Jesus is the only true model of discipleship in this gospel” (p. 186).
  • Seed that fell upon thorns. Jesus explains that the seed that fell upon thorns represents people who hear the word, but they do not bear fruit because they are distracted by the kingdom of this world. Tolbert posits Jesus’ interaction later in Mark with the rich young ruler as an example of this type of seed. She states that, “The rich man typifies fertile ground in which the seed is sown but no fruit can be produced, for growth of the word is choked off by “the delight in riches.”” (p. 157).
  • Seed that fell upon good ground. Jesus explains that the seed that fell upon the good ground represents people who hear the word, welcome it, and produce thirty to one hundred times. 

The author is addressing Gentile Christians living in Rome. Witherington states that, “Mark’s audience is largely composed of Gentile converts to the Christian faith, and presumably Gentiles who have not first been Jewish proselytes or synagogue adherents” (p. 26). He states that, “we find him [the author] having to explain not only Aramaic words but also Jewish customs. This surely suggests that he assumes the majority of his audience is Gentile Christians” (p. 26). Tolbert agrees, stating that, “Since the gospel was written in Greek and since the few Aramaic words added are always translated into Greek, the presumed audience was probably mostly Greek speaking and not familiar with Semitic languages” (p. 36). Strauss states that, “Mark is writing primarily to Christians to encourage them and assure them in their faith” (p. 42).

The audience is experiencing growing persecution throughout the Roman Empire – from both Jews and Gentiles. Hays states that Mark presents the expectation that, “Jesus’ followers will endure serious persecution, from authorities both Jewish (councils and synagogues) and Gentile (governors and kings), and even from their own families” (2016, p. 89).

The author is encouraging his audience to persevere through the persecution that they were experiencing at the hands of the Roman authorities and the Jewish religious leaders. The author highlights the truth that Jesus was God in flesh who was arrested, tortured, and killed by the Roman government. The author describes how followers of Jesus are not to act and points out that true discipleship is seen only in Jesus’ actions. The author is encouraging his audience to continue to persevere just like Jesus did. Witherington states that Mark “wishes to warn of the dangers to keeping the faith that lurk ahead and to make the strong point that Jesus, and not the early disciples as they behaved at the end of Jesus life, is the model of the way of the cross, the way of faithfulness to the end” (p. 55). He concludes that, “In Mark's gospel, only Jesus is really presented as an example for the audience to follow, while the disciples to some extent serve as a foil warning of the pitfalls of discipleship with the not so subliminal message being, you see how the first disciples failed him under pressure and facing persecution. Go and do otherwise” (p. 59). Strauss agrees stating that, “The model for discipleship is not the Twelve, who repeatedly fail but Jesus himself, who alone remains faithful to God’s purpose” (p. 42).

This passage is unique to Mark’s telling of the Jesus story compared to how he has narrated Jesus’ life so far. Mark presents this story with much more dialogue than how he has narrated the gospel so far. This passage gets its message across through the author setting up the scene and then Jesus explaining to his closest followers the meaning of him teaching in parables and the meaning of this particular parable.

This passage is about Jesus taking time to teach in-depth to those who are closest to him and want to learn more about the truth of God’s kingdom. Blackwell states that, “The point of the parable of the sower and its surrounding context, then, is to states that only hearing that counts is hearing that produces change in one’s life and leads to obedience to the Father… The hearing this section demands… is hearing that leads to productive living in obedience to God” (p. 75).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is growing. More and more people are being healed and restored. News of Jesus is spreading and indeed has stretched to the very outskirts of Palestine. Indeed, as the author stated, Jesus’ ministry is being hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing.

Development of Important Words/Motifs:

• Sow. The sower in this parable sows seed indiscriminately. Every type of soil has the opportunity to receive the word that is being sown. The result of the seed that is sown is dependent not upon the sower but upon the condition of the soil.
• Parables. In this passage, it is clear that parables were an integral part of the ministry of Jesus. Jesus explains why he uses parables and the role they play in revealing the condition of the soil.
• Word. The word is the truth of the kingdom of God.

Openness to Interpretive Possibilities:

Does God Reveal or Hide? One contention that this passage brings out regarding the truth of God’s kingdom is ‘Does God purposefully hide his truth from certain people while allowing the mystery of his kingdom to be revealed to others’. This concern is understandable but becomes very clear when the truth of God’s character is sought out which is entirely the point. People who seek the mystery of the kingdom even though it seems like foolishness and people who seek the mystery of the kingdom even though it takes hard work reveal that they have fertile hearts ready to allow the planted seed of God to germinate in their hearts and bear much fruit.

• First, the entirety of Mark’s gospel must be taken into account. One must understand the story that Mark is telling. Unlike the other canonical gospels, in Mark Jesus is the only one to be immolated.
• Second, Isaiah 6:9-10 must be understood in its context. If the truth of Isaiah 6:9-10 is taken out of context then indeed the reader is blinding themselves from the mystery of God’s kingdom.
  • Isaiah 6:9-10. This passage from Isaiah is extremely helpful in interpreting Mark 4:10-20. In Isaiah 5, Isaiah is recording the LORD’s Song of the Vineyard. The LORD teaches Isaiah through the use of a simile between a vineyard and Israel/Judah. Then the LORD describes how the vineyard did not produce fruit. The LORD then details the sins of Israel/Judah. This is what sets the stage for the LORD of Armies directing Isaiah in Isaiah 6:9-10 to “Go! Say to these people: Keep listening, but do not understand; keep looking, but do not perceive. 10 Make the minds of these people dull; deafen their ears and blind their eyes; otherwise they might see with their eyes and hear with their ears, understand with their minds, turn back, and be healed.” It is vital to understand Isaiah 5 before interpreting Isaiah 6:9-10. In Isaiah 5, the LORD has revealed that Israel has been unfruitful and sinful. Therefore, the LORD passes judgment upon Israel. Judgment has already been passed. Isaiah 6:9-10 is the LORD’s sentence upon Israel. Israel has already committed the crime. Isaiah 6:9-10 is the punishment. This is the context and key to interpreting Mark 4:10-20. Just as the LORD has delivered a sentence upon Israel in Isaiah 6 for Israel’s behavior in Isaiah 5, Jesus uses parables which either reveal or conceal based on the hearts of his audience.
  • Mark 4:10-12. Before understanding Mark 4:10-12, the reader must do the hard work of understanding the OT passage that Jesus uses to explain his method of revealing truth. Just as the LORD in Isaiah 5-6, Jesus is describing a sentence in Mark 4:10-12. The truth of the mystery of God’s kingdom is not that God hides his truth, but that the mystery of the kingdom is hidden from those who have already rejected him and already possess hearts of stone. Confirmation of this mystery of the kingdom can be found in passages such as Romans 1:18-23; Isaiah 29:13-14; Matthew 18:1-4; Luke 18:14b, 18:15-17; 1 Corinthians 2:14-15a, 3:18-19a.
• Sower or Soil? Witherington points out that, “Some have sought to locate the focus of this parable on the sowing, but this cannot be the whole truth, for what makes the difference in the story is the different types of soil. Notice that the sower, the seed, and the method of sowing are the same in each case. This strongly suggests that the point has to do with the reception of the seed – whether one is hard-hearted, softheared, distracted, or attentive will affect how whether one receives the message that Jesus is proclaiming” (p. 165).

Without reading further, one does not see how understanding the parable of the sower informs the other parables and teachings that Jesus presents to those who hear him speak.

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

Jesus utilized metaphors that would have been recognizable to his audience. Jesus was teaching to an agrarian society therefore the metaphor of sowing seed and reaping a harvest would have resonated with his audience. Lane states that, “The parable of the sower is faithful to the life situation of Palestinian agriculture” (p. 153).

The Interface of Contexts:

Jesus taught in parables for a specific reason. Strauss states that, “Parables are the most distinctive feature of Jesus’ teaching and the method he utilized most to explain the kingdom of God, to illustrate the character of God, and to demonstrate God’s expectations for his people” (p. 179). Jesus’ parables were not always simple or easy to understand. Jesus did not just come out and say what his audience wanted to hear. The purpose behind this strategy was to reveal the state of the listener’s heart. A person with a soft and available heart would continue to seek out Jesus’ truth. Conversely, a person who thought they knew all of the answers would scoff at the difficulty of Jesus’ teachings. Parables either pull those searching for truth towards Jesus or they push those who think they know all of the answers away. Strauss states that, “The purpose of the parables is both to reveal and to conceal: to those open to the kingdom proclamation, the parables reveal the truth; but for the hard-hearted, the parables blind them further. In this way God accomplishes his sovereign purposes even through the opposition and hard-heartedness of sinful people” (p. 175-6). Tolbert explains the strategy of parables in this way, “like Jesus’ healing and preaching ministry in general, [parables] do not force people outside or pull people inside; they simply reveal the type of ground already present” (p. 160-1). Tolbert claims that failure is important to the interpretation of this passage, states that, “what interests Mark and Mark’s authorial audience most is why the word does not bear fruit” (p. 158). She states further that, “a farmer sowing seed expects it to grow; when it does not, the farmer wants to know why” (p. 159). Witherington states that, “no matter how much failure there is, it is the sower’s job to continue to sow in hope and leave the results in God’s hands” (p. 165).

The same is true in today’s current culture. Those who humbly approach God to receive the truth of his kingdom have hearts that are soft and moldable. For such people God is able to transform them into his kingdom people. However, those who think that they have life figured out and are closed to the truth of God’s kingdom will become even more  hard-hearted when God’s truth is revealed to them.

Intertext

(See Introduction - The Intertext) 

OT passages explicitly cited in this text and their significance in this new context:

• Isaiah 6:9-10. “9 And he replied: Go! Say to these people: Keep listening, but do not understand; keep looking, but do not perceive. 10 Make the minds of these people dull; deafen their ears and blind their eyes; otherwise they might see with their eyes and hear with their ears, understand with their minds, turn back, and be healed.” In this passage, Isaiah records the words the LORD replied to him when he offered to serve the LORD. In the context of Israel’s history, God had warned them of their apostacy. In this passage, God has already judged Israel for their actions and this passage is the sentence. God is not being cruel by concealing himself. The judgement has already been declared. The time of sentencing for Israel has arrived. This is the context in which the world stand when Jesus delivers his parables. Jesus is revealing kingdom truth to the world. Those who accept his truth will become children of God. But for those who have been judged as having hard hearts the parables of Jesus are their sentencing.

OT passages alluded to in this text and their significance in this new context:

• Isaiah 5 – 6. This passage from Isaiah is extremely helpful in interpreting Mark 4:10-20. In Isaiah 5, Isaiah is recording the LORD’s Song of the Vineyard. The LORD gives simile between a vineyard and Israel/Judah. Then the LORD describes how the vineyard did not produce fruit. The LORD then details the sins of Israel/Judah.  This is what sets the stage for the LORD of Armies directing Isaiah in Isaiah 6:9-10 to “Go! Say to these people: Keep listening, but do not understand; keep looking, but do not perceive. 10 Make the minds of these people dull; deafen their ears and blind their eyes; otherwise they might see with their eyes and hear with their ears, understand with their minds, turn back, and be healed.” It is vital to understand Isaiah 5 before interpreting Isaiah 6:9-10. In Isaiah 5, the LORD has revealed that Israel has been unfruitful and sinful. Therefore, the LORD passes judgment upon Israel. Judgment has already been passed. Isaiah 6:9-10 is the LORD’s sentence upon Israel. Israel has already committed the crime. Isaiah 6:9-10 is the punishment. This is the context and key to interpreting Mark 4:10-20. Just as the LORD has delivered a sentence upon Israel in Isaiah 6 for Israel’s behavior in Isaiah 5, Jesus uses parables which either reveal or conceal based on the hearts of his audience.
• Isaiah 29:13-14. “13 The Lord said: These people approach me with their speeches to honor me with lip-service, yet their hearts are far from me, and human rules direct their worship of me. 14 Therefore, I will again confound these people with wonder after wonder. The wisdom of their wise will vanish, and the perception of their perceptive will be hidden.” The LORD continues to reveal through Isaiah how the mystery of God’s kingdom works. It takes a humble and open mind and heart to understand the mysteries of the kingdom.
• Jeremiah 5:21. “21 Hear this, you foolish and senseless people. They have eyes, but they don’t see. They have ears, but they don’t hear.” In this passage from Jeremiah, the LORD tells Jeremiah to declare to Israel that foolish and senseless people have eyes but do not see and ears but do not hear. This is what Jesus warns his audience of in Mark 4.
• Ezekiel 12:2. “2 “Son of man, you are living among a rebellious house. They have eyes to see but do not see, and ears to hear but do not hear, for they are a rebellious house.” In this passage from Ezekiel, the LORD speaks to Ezekiel that he is living among a rebellious house because they have eyes but do not see and ears but do not hear. This is what Jesus warns his audience of in Mark 4.
• Daniel 12:8-10. “8 I heard but did not understand. So I asked, “My lord, what will be the outcome of these things?” 9 He said, “Go on your way, Daniel, for the words are secret and sealed until the time of the end. 10 Many will be purified, cleansed, and refined, but the wicked will act wickedly; none of the wicked will understand, but those who have insight will understand.” Understanding the nature of the LORD in Daniel 12:8-10 is helpful to understanding Jesus in Mark 4. In Daniel 12, Daniel is concerned for God’s people. But the LORD directs Daniel to keep doing what he is doing stating that the wicked will continue to be wicked. The deafness and blindness of the wicked reveals their character, not God’s. Similarly, Jesus’ teaching through parables reveals the condition of the hearts of his audience.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 13:10-23. In this parallel passage from his gospel, Matthew records Jesus telling the interpretation of the parable of the sower. Matthew either softens Mark or is using ‘Q’ as his source. Either way, Matthew’s version puts the responsibility of understanding the secrets of the kingdom of heaven upon the hearer. Matthew states in 13:13, “13 That is why I speak to them in parables, because looking they do not see, and hearing they do not listen or understand.”
• Matthew 18:1-4. “1 At that time the disciples came to Jesus and asked, “So who is greatest in the kingdom of heaven?” 2 He called a small child and had him stand among them. 3 “Truly I tell you,” he said, “unless you turn and become like little children, you will never enter the kingdom of heaven. 4 Therefore, whoever humbles himself like this child—this one is the greatest in the kingdom of heaven.” In this passage from his Gospel, Matthew records Jesus revealing to the disciples the mystery of God’s kingdom that the greatest in the kingdom are those who approach God with a childlike disposition.
• Luke 8:9-15. In this parallel passage from his gospel, Luke records Jesus interpreting to his disciples the parable of the sower.
• Luke 18:14b. “everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” In this passage from his Gospel, Luke records Jesus stating that the mystery of God’s kingdom is that it requires those who approach God with a disposition of humility.
• Luke 18:15-17. “15 People were bringing infants to him so that he might touch them, but when the disciples saw it, they rebuked them. 16 Jesus, however, invited them: “Let the little children come to me, and don’t stop them, because the kingdom of God belongs to such as these. 17 Truly I tell you, whoever does not receive the kingdom of God like a little child will never enter it.”” In this passage from his Gospel, Luke records Jesus revealing to the disciples the mystery of God’s kingdom that those who receive the kingdom of God are those who approach God with a childlike disposition.
• John 6:60-71. In this passage from his gospel, John records Jesus’ disciples grumbling because his teaching is difficult. In his answer, Jesus alludes to his audience that they are hearing through the flesh and not through the Spirit. Many of Jesus own disciples then stopped following him. This passage reveals the truth that following Jesus and the secrets things of the kingdom of heaven is difficult in the flesh. This is the truth of Mark 4:10-20.
• Romans 1:18-23. “18 For God’s wrath is revealed from heaven against all godlessness and unrighteousness of people who by their unrighteousness suppress the truth, 19 since what can be known about God is evident among them, because God has shown it to them. 20 For his invisible attributes, that is, his eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what he has made. As a result, people are without excuse. 21 For though they knew God, they did not glorify him as God or show gratitude. Instead, their thinking became worthless, and their senseless hearts were darkened. 22 Claiming to be wise, they became fools 23 and exchanged the glory of the immortal God for images resembling mortal man, birds, four-footed animals, and reptiles.” This passage from his letter to the church in Rome, Paul thoroughly presents the truth that it takes a humble and open mind and heart to understand the mysteries of the God’s kingdom.
• 1 Corinthians 1:27-29. “27 Instead, God has chosen what is foolish in the world to shame the wise, and God has chosen what is weak in the world to shame the strong. 28 God has chosen what is insignificant and despised in the world—what is viewed as nothing—to bring to nothing what is viewed as something, 29 so that no one may boast in his presence.” In this passage from his first letter to the church in Corinth, Paul reveals the need to approach God with a humble mind and heart which leads to the revealing of the mysteries of the kingdom. This passage confirms what Mark records Jesus declaring in Mark 4:10-13.
• 1 Corinthians 2:14-15a. “14 But the person without the Spirit does not receive what comes from God’s Spirit, because it is foolishness to him; he is not able to understand it since it is evaluated spiritually. 15 The spiritual person, however, can evaluate everything…” In this passage from his first letter to the church in Corinth, Paul highlights the need for the Holy Spirit to reveal the truth of God to his people. To receive the infilling of the Holy Spirit which leads to the revealing of the mysteries of the kingdom requires a humble mind and heart.
• 1 Corinthians 3:18-19a. “18 Let no one deceive himself. If anyone among you thinks he is wise in this age, let him become a fool so that he can become wise. 19 For the wisdom of this world is foolishness with God…” This passage from his first letter to the church in Corinth, Paul concisely presents the truth that it takes a humble and open mind and heart to understand the mysteries of the God’s kingdom.
• 2 Timothy 3:12. “12 In fact, all who want to live a godly life in Christ Jesus will be persecuted.” In this passage from his second letter to Timothy, Paul reveals that God’s people will suffer for the faith (see also Romans 5:3, 12:12; 2 Corinthians 4:17, 11:28; 1 Thessalonians 3:3; 1 Timothy 6:10, James 1:2-3). This is the reason that the rocky soil in Jesus’ parable of the sower was unable to bear fruit.

This passage is the “story of God and God’s people”. In this passage, Jesus takes the time to explain God’s purpose and truth to those who are eager to know more. Lane states that, “in this parable Jesus gives a fundamental insight into the coming of the Kingdom of God… In the appropriate time there will come the harvest, the consummation. Whoever knows this understands that salvation has come with Jesus” (p. 163). This is the “story of God and God’s people”.

Mark 4:10 (CSB)

10 When he was alone, those around him with the Twelve asked him about the parables.

Main Verbs

Was

Asked

Verbs

Was

• Tense – Past
• Mood – Indicative
• Voice – Passive

Asked

• Tense – Past
• Mood – Indicative
• Voice – Active

Genre

(See Introduction - Genre)

Mark 3:7 – 6:13. Lane entitles this section of Mark’s gospel as Later Phases of the Ministry in Galilee. Lane states that, “The clear note of rejection sounded in Ch. 3:6 terminates Mark’s treatment of the initial phase of the Galilean ministry. The summary statement in Ch. 3:7-12 introduces a new division which is climaxed by the sending forth of the Twelve… Within this second larger unit Mark has placed the parables of the kingdom, which illustrate Jesus’ teaching in the context of unbelief, and the reports of miracles which display his power and dignity” (p. 126). Lane concludes that, “This correspondence between the beginning and conclusion of the unit indicates careful forethought by the evangelist in structuring the Gospel” (p. 126-7). Tolbert concludes that, “Indeed, all three of the episodes in 3:7-35 have fairly evident parallels in 6:1-34” (p. 143).

Mark 4:35 – 5:43. This section presents a shift in Mark’s narrative. In this section, Mark highlights Jesus’ public ministry with the ascending power of Jesus’ miracles. The miracles of Jesus that Mark presents Jesus’ authority over nature as he calms the storm, Jesus’ authority over the supernatural realm as he exorcises many demons, Jesus’ authority over sickness as he heals a woman from a life-long illness, and finally Jesus’ authority over death as he resurrects the daughter of Jairus. Tolbert states that, “Three of the four episodes… are explicitly connected to one another by references to crossing the sea from one side to the other. The fourth episode, the healing of the woman, is related to the group by a common Markan narrative technique called “intercalation” or “insertion” (p. 164). Each one of these miracles is initiated by others who are seeking Jesus’ help. Tolbert points out that, “the three episodes in Mark 5 provide considerably more information about the people who come and about the circumstances of the healings themselves” (p. 165). Tolbert astutely asserts that this feature “draws the audience’s attention to these stories individually in a way not evident before” (p. 165). Tolbert concludes that, “These four episodes, by contrasting the disciples to three people seeking healing, distinguish the rocky ground from the good earth and the human response of fear from the healing one of faith” (p. 165). Lane believes that these episodes “have been brought together as a unit, presumably by the evangelist, to illustrate the vanquishing of powers hostile to God” (p. 173). Witherington states of natural elements, demonic forces, and death that, “These were seen in antiquity as the gamut of nonhuman forces that most threatened human life” (p. 174). Strauss states that, “Mark now returns to this theme of messianic authority with four more miracles. These go beyond the earlier ones as Jesus demonstrates his authority over the forces of nature, massive demonic oppression, long-term chronic disease, and even death itself” (p. 204).

Mark 4:35-41. This passage is a narrative within a Gospel. In this passage, Mark records what happens after Jesus completes his day of teaching a very large crowd through the use of parables. Jesus crosses the sea with his disciples when a storm occurs. Mark records Jesus’ miraculous calming of the storm.

Demarcation of the Text

There is unanimous agreement among the English translations surveyed that this passage should be demarcated as one cohesive section. The CSB entitles this passage as Wind and Waves Obey Jesus.

• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Subduing of the Sea.
• Ben Witherington III. Witherington demarcates this passage as belonging to one cohesive section entitled “Break on through to the Other Side”.
• Mark L. Strauss. Strauss demarcates this passage as belonging to one cohesive section entitled Authority over Nature: Calming the Sea.

The author states that, “On that day, when evening had come”. This establishes a marker in the narrative as to the timing of this passage. The goes on to state that Jesus chose to leave the crowd and cross the sea. These textual markers signal a change in time, location, and characters. As the narrative continues, the author also changes the theme of the narrative from Jesus teaching in parables to Jesus miraculously calming a storm. Mark begins the next passage with the textual marker that states, “They came to the other side of the sea…” In addition to the change in location, the author informs his audience that the theme of the narrative is changing also.

To include other verses as a part of this section would ignore the change in the scene (time, location, characters, and theme) that the author has narrated. This could cause confusion in the teaching the author is attempting to communicate to his audience as he has deliberately signaled changes in the narrative.

The Argument of the Text

The author utilizes a narrative of Jesus’ ministry in which Jesus miraculously calms a storm. Most of this narrative is made up of information given by the narrator. Similar to most of his gospel (excluding 4:1-34), Mark provides virtually all of the details with only small amounts of dialogue between the characters. Lane states that, “The Marcan account of the subduing of the wind and the sea bears the marks of the personal reminiscence of one who had experienced the event” (p. 174). Witherington concurs, stating that, “Several features in the story suggest an eyewitness account” (p. 174).

There are two characters in this passage: Jesus and ‘they’ (assumably his closest disciples). Both Jesus and the disciples speak in this narrative.

The information provided by the author and the short lines of dialogue between the characters determines how to react to the various characters.

The issues in this passage:

• On that day… Mark informs his audience that he has set all of chapter four occurred in the span of a single day. In the different sections of chapter four, v. 1-9 and v. 21-34, it has been assumed that this occurred in one single day since there was no demarcation in time given by the author. The exception to this is 4:10-20. Now, the audience knows that Mark set Jesus’ teaching along the sea in a single day. 
• They… Mark is vague about who all is included in chapter four. There is the large crowd and “them/they”. In addition, Mark mentions that apart from his teaching of the crowds, Jesus teaches/explains to the disciples deeper mysteries of God’s kingdom. The identity of who was in the boat with Jesus during the storm is not clear. It would seem likely that it was Jesus’ disciple, perhaps his closest disciples, and more specifically, perhaps the Twelve. Unfortunately, Mark does not make this clear. Strauss is adamant that, “The “them” refers to Jesus’ disciples, for whom he has been interpreting the miracles” (p. 206).
• Other boats… At the beginning of chapter four, Mark informs his audience that Jesus got in a boat and pushed out to sea “while the whole crowd was by the sea on the shore.” Perhaps there were other boats in the water near Jesus as he began his teaching, but Mark informs his audience that by the end of the day other boats had gathered around Jesus and traveled with him.
• Jesus was sleeping in the back of the boat during a severe storm. It seems odd that Jesus could be sleeping while there was a life-threatening storm going on. But it must be remembered that he had taught all day long, on the sea, perhaps during the heat of the day. Perhaps Jesus was feeling the effects of his humanity. Mark has shown that after times of intense healing and teaching Jesus sought solitude. Perhaps this is a narrative maneuver by Mark to show how at peace and unconcerned about the storm that Jesus was. Lane states that, “Sudden violent storms on the sea were well known. Violent winds from the southwest enter the basin from the southern cleft and create a situation in which storm and calm succeed one another rapidly… when a story arises in the evening, it is all the more dangerous” (p. 175). Witherington adds that, “a storm and wind can arise and quickly change the character of the lake” (p. 175). Witherington points out that, “This is the only mention in the NT of Jesus sleeping. Mark wishes to make clear the fully human character of Jesus, especially right before the miracle he is about to relate” (p. 175). Strauss states that, “Jesus may have been seeking a time of respite from the crush of the crowds” (p. 207). But Strauss also points out that, “Restful sleep despite danger can indicate trust in God, and this idea is likely present here. But equally significant is that Jesus is exhausted after a long day of ministry” (p. 207).
• Jesus’ disciples, perhaps some professional fishermen, thought they were going to die in the storm. Whoever was on the boat with Jesus that evening were concerned that they were going to perish. If it was indeed the Twelve that were on the boat with Jesus that day, and this is the most plausible reading, then at least one third of them were professional fisherman who had fished this very sea. Lane states that, “The disciples included among their number fishermen who were experienced sailors” (p. 175). Lane adds that, “even the experienced fishermen were terrified” (p. 176). Witherington states that, “the fishermen among the Twelve, had sailed this lake for sometime, so one must surmise that, for these veteran sailors to react as they did, this must have been an extraordinarily severe storm” (p. 175). Strauss states that, “As elsewhere in Mark’s gospel, the disciples function here as foils for Jesus’ spiritual insight and trust in God” (p. 208).
• Jesus rebuked the storm and there was great calm. In verse thirty-nine, Mark presents the climax of this narrative when he presents Jesus calming this life-threatening storm with just three simple words. Not only did the storm subside, but Mark informs his audience that “there was a great clam.” Lane states that, “He is the personal, living God who intervenes in the experience of men with a revelation of his power and his will… When he chooses to reveal himself the forces of nature must submit to his will” (p. 176). Lane concludes that, “The force of the sea was muzzled as Jesus subdued it with his sovereign word of authority” (p. 177). Witherington states that, “he addresses the forces of nature in a personal way, apparently assuming that a personal agency controls or is behind them. …the miracle would be evident not so much in the sudden ceasing of the wind, but rather in the sudden calmness of the sea, which by all rights should be choppy for some time after the storm passes. The response to Jesus’ commands was instantaneous – the wind dropped and a great calm came over the sea” (p. 176). Strauss states that, “At his command the “great” storm is replaced by a “great” calm” (p. 208).
• Jesus asked why they were afraid and if they still have no faith. Jesus confronts those who are with him on the boat about their fear and lack of faith. Tolbert points out that, “Jesus has presented in these two questions the two basic alternatives for human response to the word: fear or faith. Fear comes from lack of faith, but faith can drive out fear” (p. 166). Lane states that, “Jesus rebuked the disciples for the lack of faith expressed in their terror and fear. …in spite of Ch. 4:11, 34, the difference is one of degree, not of kind, between the disciples who have received through revelation some insight into the secret of the Kingdom of God as having come near in the person of Jesus and the multitude who see only a reddle. The disciples themselves are still quite blind and filled with misunderstanding” (p. 177). Witherington states that, “They have not rejected Jesus, they have simply failed to understand him, and the upbraiding of their lack of faith assumes that they should by then have had more faith than a member of the crowd” (p. 177). Strauss points out that, “Having rebuked the sea, Jesus now rebukes the disciples… The disciples have just been presented as the “insiders,” the recipients of the secrets of the kingdom of God. Yet they will repeatedly waiver and fail. Mark’s gospel is not a call to emulate the disciples, but to follow Jesus and to align one’s life with God’s kingdom purposes” (p. 209).
• They were terrified, astonished that the wind and sea obeyed Jesus. “They”, Jesus’ disciples, Jesus’ closest disciples, the Twelve, regardless of who “they” refers to, the people in the boat with Jesus that day were astonished at Jesus’ authority over the wind and sea. Tolbert states that, “they feared a great fear. In the contest of Jesus’ question, “fearing a great fear” is not an attitude of worshipful adoration or awe but an admission of faithlessness” (p. 166). Tolbert concludes that, “Since the audience was informed immediately prior to this episode that Jesus had explained everything to the disciples, their evidently utter incomprehension at Jesus’ authority seems all the more damaging” (p. 166).

In this passage, Mark gets his message across mostly through information he gives to his audience as the narrator. As he has presented throughout most of his gospel, Mark provides most of the information with short lines of dialogue from the characters in the story.

This passage is about the authority that Jesus has over nature. Not only did he calm the storm, but when he was done speaking “there was a great calm.” Strauss states that, “By calming the storm, Jesus demonstrates his divine authority over the forces of nature, calls the disciples to greater faith in him, and provokes their awe as they wonder in amazement” (p. 204).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is growing. More and more people are being healed and restored. News of Jesus is spreading and indeed has stretched to the very outskirts of Palestine. Indeed, as the author stated, Jesus’ ministry is being hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing. Jesus is now outwardly explaining the truths of the mysteries of the kingdom of God.

Development of Important Words/Motifs:

• Sea. In ancient times there was great mystery to the sea. The sea was seen as a chaotic force. The sea was dark and mighty. Lane states that, “the sea is understood as a manifestation of the realm of death, with overtones of the demonic in its behavior” (p. 173). Witherington states that, “in ancient mythology the sea was seen as a sometimes malevolent deity, but in Jewish ways of thinking it was seen as a natural dwelling place for demons and spirits. The disciples, then, may have seen Jesus’ action here as another demonstration of his authority and power over the forces of darkness” (p. 176).

Openness to Interpretive Possibilities:

Without reading further, one does not see that Jesus continues to perform miraculous acts that no one could fathom possible. In the next narrative, Jesus frees a man who was being tormented by a legion of unclean spirits.

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to the cultural concern of distribution and power. In this passage, Jesus reveals the authority he has over nature when he brings “a great calm” to the wind and sea.

Intertext

(See Introduction - The Intertext) 

OT passages alluded to in this text and their significance in this new context:

• Psalms 65:5-7. “You answer us in righteousness, with awe-inspiring works, God of our salvation, the hope of all the ends of the earth and of the distant seas. 6 You establish the mountains by your power; you are robed with strength. 7 You silence the roar of the seas, the roar of their waves, and the tumult of the nations.” In this passage, the Psalter praises God for his authority over the seas. This passage helps to illuminate the understanding Jesus’ disciples had and the impact that the sea succumbing to Jesus’ rebuke would have in regard to their understanding of who Jesus was.
• Psalms 89:9. “9 You rule the raging sea; when its waves surge, you still them.” In this passage, the Psalter praises God for his authority over the seas. This passage helps to illuminate the understanding Jesus’ disciples had and the impact that the sea succumbing to Jesus’ rebuke would have in regard to their understanding of who Jesus was.
• Psalms 104:7. “7 At your rebuke the water fled; at the sound of your thunder they hurried away” In this passage, the Psalter praises God for his authority over the seas. This passage helps to illuminate the understanding Jesus’ disciples had and the impact that the sea succumbing to Jesus’ rebuke would have in regard to their understanding of who Jesus was.
• Psalms 106:9. “9 He rebuked the Red Sea, and it dried up; he led them through the depths as through a desert.” In this passage, the Psalter praises God for his authority over the seas. This passage helps to illuminate the understanding Jesus’ disciples had and the impact that the sea succumbing to Jesus’ rebuke would have in regard to their understanding of who Jesus was.
• Psalms 107:23-30. “23 Others went to sea in ships, conducting trade on the vast water. 24 They saw the Lord’s works, his wondrous works in the deep. 25 He spoke and raised a stormy wind that stirred up the waves of the sea. 26 Rising up to the sky, sinking down to the depths, their courage melting away in anguish, 27 they reeled and staggered like a drunkard, and all their skill was useless. 28 Then they cried out to the Lord in their trouble, and he brought them out of their distress. 29 He stilled the storm to a whisper, and the waves of the sea were hushed. 30 They rejoiced when the waves grew quiet. Then he guided them to the harbor they longed for.” In this passage, the Psalter praises God for his authority over the seas. This passage helps to illuminate the understanding Jesus’ disciples had and the impact that the sea succumbing to Jesus’ rebuke would have in regard to their understanding of who Jesus was.
• Jonah 1:1-16. This passage narrates the mission that God gave to Jonah. There are many similarities and contrasts between the story of Jonah and Mark 4:35-41. Witherington states that, “the similarities between Jesus asleep in the boat in the midst of a raging storm and the case of Jonah in Jon. 1 are too strong to overlook, not least because it would be the behavior of the prophet when notified which would result in the calming of the storm in each case” (p. 715).

Other texts from the ancient world alluded to in this text and their significance in the context of this text:

• 2 Maccabees 9:8. “8 Thus he, who only a little while before had thought in his superhuman arrogance that he could command the waves of the sea and had imagined that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.” In this passage from the Jewish history written during the reign of Antiochus Epiphanes, the author describes the arrogance of Antiochus as if he could command the sea. This passage helps illuminate the Jewish thinking just before Jesus’ ministry on earth regarding who indeed had authority over the sea.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 8:23-27. This passage is the parallel passage from Matthew’s gospel.
• Luke 8:22-25. This passage is the parallel passage from Luke’s gospel.

This passage is the “story of God and God’s people”. In this passage, Jesus reveals his authority over nature when he brings a stormy wind and sea to “a great calm.” Those who seek Jesus will be given more. Lane states that, “The subduing of the sea and the wind was not merely a demonstration of power; it was an epiphany, through which Jesus was unveiled to his disciples as the Savior in the midst of intense peril” (p. 178). This is the “story of God and God’s people”.

Mark 4:39 (CSB)

39 He got up, rebuked the wind, and said to the sea, “Silence! Be still!” The wind ceased, and there was a great calm.

Main Verbs

Rebuked

(be) Still

Ceased

Was

Verbs

Rebuked

• Tense – Past
• Mood – Indicative
• Voice – Active

(be) Still

• Tense – Present
• Mood – Imperative
• Voice – Passive

Ceased

• Tense – Past
• Mood – Indicative
• Voice – Active

Was

• Tense – Past
• Mood – Indicative
• Voice – Passive

Genre

(See Introduction - Genre)

Mark 3:7 – 6:13. Lane entitles this section of Mark’s gospel as Later Phases of the Ministry in Galilee. Lane states that, “The clear note of rejection sounded in Ch. 3:6 terminates Mark’s treatment of the initial phase of the Galilean ministry. The summary statement in Ch. 3:7-12 introduces a new division which is climaxed by the sending forth of the Twelve… Within this second larger unit Mark has placed the parables of the kingdom, which illustrate Jesus’ teaching in the context of unbelief, and the reports of miracles which display his power and dignity” (p. 126). Lane concludes that, “This correspondence between the beginning and conclusion of the unit indicates careful forethought by the evangelist in structuring the Gospel” (p. 126-7). Tolbert concludes that, “Indeed, all three of the episodes in 3:7-35 have fairly evident parallels in 6:1-34” (p. 143).

Mark 4:35 – 5:43. This section presents a shift in Mark’s narrative. In this section, Mark highlights Jesus’ public ministry with the ascending power of Jesus’ miracles. The miracles of Jesus that Mark presents Jesus’ authority over nature as he calms the storm, Jesus’ authority over the supernatural realm as he exorcises many demons, Jesus’ authority over sickness as he heals a woman from a life-long illness, and finally Jesus’ authority over death as he resurrects the daughter of Jairus. Tolbert states that, “Three of the four episodes… are explicitly connected to one another by references to crossing the sea from one side to the other. The fourth episode, the healing of the woman, is related to the group by a common Markan narrative technique called “intercalation” or “insertion” (p. 164). Each one of these miracles is initiated by others who are seeking Jesus’ help. Tolbert points out that, “the three episodes in Mark 5 provide considerably more information about the people who come and about the circumstances of the healings themselves” (p. 165). Tolbert astutely asserts that this feature “draws the audience’s attention to these stories individually in a way not evident before” (p. 165). Tolbert concludes that, “These four episodes, by contrasting the disciples to three people seeking healing, distinguish the rocky ground from the good earth and the human response of fear from the healing one of faith” (p. 165). Lane believes that these episodes “have been brought together as a unit, presumably by the evangelist, to illustrate the vanquishing of powers hostile to God” (p. 173). Witherington states of natural elements, demonic forces, and death that, “These were seen in antiquity as the gamut of nonhuman forces that most threatened human life” (p. 174). Strauss states that, “Mark now returns to this theme of messianic authority with four more miracles. These go beyond the earlier ones as Jesus demonstrates his authority over the forces of nature, massive demonic oppression, long-term chronic disease, and even death itself” (p. 204).

Mark 5:21-43. This passage is another use by Mark of the literary device of intercalation. Intercalation is interrupting one narrative with another using the second to assist in interpreting the first. In this passage Mark presents a narrative surrounding the grave illness of Jairus’ daughter being interrupted by the healing of the woman healed from bleeding. Witherington states that Mark “inserts a story into the midst of two parts of another story so that they may interpret each other, perhaps in part due to related subject matter” (p. 153). Blackwell states that, “The account of Jesus raising a synagogue leader’s twelve-year-old daughter from the dead wraps around his miraculous cure of an anonymous woman who had suffered from a hemorrhage for twelve years. Both are recognized as “daughters”, yet their healings represent Jesus’s engagement with opposite sides of the socioeconomic scale” (p. 84). Strauss states that, “This is the third and fourth in a series of four powerful miracles that go beyond anything Jesus had done before during his Galilean ministry” (p. 224). Blackwell points out that, “Despite the stark differences in their socioeconomic and religious status, the synagogue leader Jairus and the hemorrhaging woman have in common their utter desperation, their faith that Jesus has the power to heal, and their fixed resolve to seek help from him” (p. 85). Witherington disagrees that this section is an intercalation, stating that, “it may be doubted that we find this device here” (p. 184). Witherington posits that the story is structured for its temporal effect. Withering states that, “the delay caused by the healing of the woman is integral to the Jairus story” (p. 184). Strauss states that this passage “is the second of Mark’s intercalations” (p. 227). Strauss declares that “The common theme of the two scenes is faith” (p. 227).

Mark 5:21-24. This passage is a narrative within a Gospel. In this passage, Mark records Jesus crossing back over the other side of the Sea of Galilee and being approached by a father whose daughter was ill.

Demarcation of the Text

There is unanimous agreement among the English translations surveyed that this passage should be demarcated as belonging to the larger section that includes 5:21-43 entitled A Girl Restored and a Woman Healed (CSB). It is very acceptable to demarcate 5:21-43 as one cohesive passage as it is an obvious literary device employed by Mark called an intercalation. Mark utilizes this literary device throughout his gospel. But for the purposes of this study these passages will be observed separately so that a more robust study can take place. This passage is demarcated from the passages surrounding it by a change location, characters and theme.

• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Plea of Jairus.
• Ben Witherington III. Witherington demarcates this passage as belonging to the larger section that includes 5:21-43 entitled Women in Need, Jesus on Call.
• Mark L. Strauss. Strauss demarcates this passage as belonging to the larger section that includes 5:21-43 entitled Authority over Disease and Death.

In this passage, the author informs his audience that, “Jesus had crossed over again by boat to the other side”. This signals a change in the location of the narrative. Another textual marker that assists in the demarcation of this text is the change in characters. In the passage prior to this Jesus performed an exorcism of a man who was possessed by many demons. Also, the theme of the passage changes. In the previous scene, Jesus revealed his authority over the supernatural realm of unclean spirits. In this passage, Jesus continues to reveal his identity as the Son of God by revealing his authority over sickness and death.

This passage is another use by Mark of the literary device of intercalation. This complicates how to demarcate this passage. Verse twenty-one describes the larger scene as Mark describes the large crowd that gathers around Jesus and then the leader of the synagogue seeking Jesus’ aid. This episode is then interrupted with a woman who has endured a disorder that has caused her to be marginalized for most of her life in her culture. The use of this literary device complicates the demarcation. For this study, the return to the healing of Jarius’ daughter is separated from the healing of the woman with a blood disease that both passages can be examined more thoroughly.

The Argument of the Text

The author utilizes a narrative of Jesus’ ministry in which Jesus crosses the sea from a predominantly Gentile inhabited region to a predominately Jewish region. A large crowd gathered around Jesus as soon as he arrived. Mark utilizes an intercalation to communicate and emphasize the authority of Jesus’ ministry and the authority that Jesus welded against sickness and disease. Keep in mind however that not all scholars agree. Witherington makes the case that the interruption by the hemorrhaging woman creates tension in the story and provides for the narrative to escalate as the delay provides time for Jairus’ daughter to die.

There are three characters in this passage: Jesus, the large crowd, and Jairus. All of the characters in this narrative speak except for Jesus’ followers. Similar to how Mark has narrated his gospel so far there is only one line of dialogue in this passage. All of the other information in this passage is given by the narrator. In this passage only Jairus speaks as he begs Jesus earnestly to come and save his daughter’s life.

The information provided by the author and the single line of dialogue determines how to react to the various characters.

The issues in this passage:

• A large crowd gathers around Jesus on the seashore. As Mark has already portrayed Jesus’ ministry so far in his gospel, Jesus’ popularity continues. Before Jesus can even journey away from the shoreline a large crowd has already appeared. Strauss states that, “Mark’s rather redundant “and he was by the lake” may be meant to show that the crowd was waiting for him when he arrived, emphasizing his popularity” (p. 228).
• Jairus, a leader in the Jewish synagogue, falls at Jesus’ feet begging him earnestly to save his daughter’s life. Jairus was a well-known and influential member of his community. Blackwell describes Jairus as “a relatively wealthy male religious leader… Naming him confirms his higher status, which is why he can boldly if reverently, waylay Jesus with repeated pleas for him to come heal his daughter” (p. 84). In a culture when honor was of utmost importance, Jairus’ behavior when he encounters Jesus is very telling. Strauss states that, “Jairus “fell at his feet,” an action that can indicate entreaty or submission. While both are present here, the former is most prominent. Jairus is helpless in the face of his daughter’s illness and begs Jesus for help… A father’s hear is breaking as he sees his little girl dying” (p. 229). Strauss goes on to point out that, “Jairus’s approach to Jesus reminds the reader that not all of Israel’s leaders oppose Jesus. Israel does not stand uniformly against Jesus, but in divided in its response” (p. 229). The question that remains at this point in the narrative is what motivated Jairus to act in such a humble manner. Jairus may have risked his standing in the community by falling to his knees and begging Jesus because of his love and concern for his daughter. That is very plausible. Perhaps Jairus’ behavior was a response to his faith in Jesus as a miracle worker. As the intercalation continues, Mark may give hints of how he intended this narrative to be interpreted. Lane points out that, “What was unusual was his confidence that if Jesus would come, his daughter’s life would be saved” (p. 190). Witherington states that this is “the unusual case here of a Jewish official who has substantial faith in Jesus” (p. 184-5). Strauss states that, “Jairus is a Jewish male and a leader in his community at the top of the social ladder” (p. 227).
• Jesus goes with Jairus and the large crowd follows along. In all but perhaps one healing narrative presented by Mark the healing took place after the healed person took the initiative to encounter Jesus. This narrative continues the course. Jairus seeks out Jesus and when he does Jesus heads toward Jairus home to heal his daughter with the large crowd in tow.

In this passage Mark gets his message across mostly through information he gives to his audience as the narrator. As he has presented throughout most of his gospel, Mark provides most of the information with only a single line of dialogue in this story.

This passage is about the popularity of Jesus’ ministry. As soon as Jesus arrives in the area a large crowd gathers around before he can even move away from the shoreline. Jesus has already experienced controversy with the religious leaders in this area. However, a Jewish leader approaches Jesus and falls at his feet begging Jesus to heal his daughter.

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is growing. More and more people are being healed and restored. News of Jesus is spreading and indeed has stretched to the very outskirts of Palestine. Indeed, as the author stated, Jesus’ ministry is being hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing. Jesus is now outwardly explaining the truths of the mysteries of the kingdom of God. As the later part of Jesus’ Galilean ministry continues, Mark presents Jesus performing even mightier works than before as he calms the wind and sea and restores a man from the torment of many unclean spirits.

Development of Important Words/Motifs:

• Sea. Again, in this passage the sea plays a role as it sets the background for the beginning of the story of Jesus healing Jairus’ daughter.
• Large crowd. Again, in this passage the ‘large crowd’ plays a role as it sets the scene. As the narrative continues, the large crowd will play a very important role as the intercalation continues. Strauss states that, “Crowds in Mark are both indicators of popularity and impediments to those trying to reach Jesus. The latter is most prominent here” (p. 229).

Openness to Interpretive Possibilities:

• Jesus’ miraculous ministry continues. Without reading further, one does not see that Jesus continues to perform miraculous acts that no one could fathom possible. In the next narrative, Jesus frees a woman who has suffered from a life-long illness that has robbed her of her worship of God, and connection with community.
• Intercalation. It only becomes clear when one reads further that this passage is the first episode of a three-episode intercalation. It will be determined in the second and third episodes what key elements in this passage will help to interpret the other episodes.

Context

(See Introduction - The Context) 

Socio-Historical Setting:

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to the cultural concern of distribution and power. In this passage, Jairus as a leader in the synagogue would have been a very influential person and would have had a lot to lose in a culture where honor and shame were paramount. Jairus’ act of falling on his knees and begging Jesus would have a profound act jeopardizing his standing in the community. Not only did Jairus fall to his knees and beg Jesus, but he did this in front of a large crowd with the majority presumably being among his own community.

The Interface of Contexts:

This text stands in tension with the world that it addressed as Jairus falls to his knees and begs Jesus. At this stage in his ministry, Jesus has already experienced controversy with the Galilean religious authorities. Jairus would have been a member of that group. This raises the question as to Jairus’ motivation; was he unashamed of begging to save his beloved daughters life or if it was because he had much faith in Jesus’ authority. Jairus may have risked his standing in the community because of his love and concern for his daughter. He may have also risked his standing in the community because he thoroughly believed that Jesus had the ability to heal his daughter. Witherington states that, “Jesus is approached by a synagogue president who, because of his daughter’s desperate situation, forgets his position and pride and falls on his knees before Jesus begging for aid. …the First Evangelist seems to be suggesting that respect and a special sense of urgency seem to prompt the self-forgetful act” (p. 186).

Similarly, in today’s current culture there is a growing divide between mainstream culture and following Jesus. As the scientific and digital age continues and as society broadens its acceptance of various behaviors, being shamed for following Jesus is becoming more prevalent.

Intertext

(See Introduction - The Intertext) 

Passages brought to mind by a reading of this one, and how might this inform a canonical reading of this text:

• Matthew 9:18-26. This passage is the parallel passage from Matthew’s gospel. Matthew shortens Mark’s version by not mentioning Jairus by name and already having her dead at the time Jairus approaches Jesus.
• Luke 8:40-56. This passage is the parallel passage from Luke’s gospel. In Luke’s version the crowd is already gathered as “they were all expecting him.”
• John 19:38-39. In this passage from his gospel, John points out that there were some Jewish religious leaders who followed Jesus. But these leaders followed Jesus only in secret because of their fear of the Jews. Jairus’ love for his daughter and faith in Jesus outweighed any fear he may have had in his fellow Jewish religious leaders.
• Acts 18:17. “17 And they all seized Sosthenes, the leader of the synagogue, and beat him in front of the tribunal, but none of these things mattered to Gallio.” In this passage from his history of the early Church, Luke records how the Jews mistreated Sosthenes for his faith in Jesus during Paul’s ministry in Corinth. While this occurred after Jesus’ resurrection and there was much more tension between Jews and the early Christian community this passage does reveal how Jews treated those who went against their traditions.

This passage is the “story of God and God’s people”. In this passage, Jairus, a leader in the synagogue, a group of authorities that has had conflict with Jesus already, humbles himself before Jesus and in front of a large crowd by falling to his knees and begs Jesus to heal his sick daughter. Jesus responds by following Jairus toward his him. Despite any former animosity with his opponents, Jesus ministers to those who humble themselves before him. This is the “story of God and God’s people”.

Mark 5:22-23 (CSB)

22 One of the synagogue leaders, named Jairus, came, and when he saw Jesus, he fell at his feet 23 and begged him earnestly, “My little daughter is dying. Come and lay your hands on her so that she can get well and live.”

Main Verbs

Came

Saw

Fell

Begged

Verbs

Came

• Tense – Past
• Mood – Indicative
• Voice – Active

Saw

• Tense – Past
• Mood – Indicative
• Voice – Passive

Fell

• Tense – Past
• Mood – Indicative
• Voice – Active

Begged

• Tense – Past
• Mood – Indicative
• Voice – Active

Genre

(See Introduction - Genre)

Mark 3:7 – 6:13. Lane entitles this section of Mark’s gospel as Later Phases of the Ministry in Galilee. Lane states that, “The clear note of rejection sounded in Ch. 3:6 terminates Mark’s treatment of the initial phase of the Galilean ministry. The summary statement in Ch. 3:7-12 introduces a new division which is climaxed by the sending forth of the Twelve… Within this second larger unit Mark has placed the parables of the kingdom, which illustrate Jesus’ teaching in the context of unbelief, and the reports of miracles which display his power and dignity” (p. 126). Lane concludes that, “This correspondence between the beginning and conclusion of the unit indicates careful forethought by the evangelist in structuring the Gospel” (p. 126-7). Tolbert concludes that, “Indeed, all three of the episodes in 3:7-35 have fairly evident parallels in 6:1-34” (p. 143).

Mark 4:35 – 5:43. This section presents a shift in Mark’s narrative. In this section, Mark highlights Jesus’ public ministry with the ascending power of Jesus’ miracles. The miracles of Jesus that Mark presents Jesus’ authority over nature as he calms the storm, Jesus’ authority over the supernatural realm as he exorcises many demons, Jesus’ authority over sickness as he heals a woman from a life-long illness, and finally Jesus’ authority over death as he resurrects the daughter of Jairus. Tolbert states that, “Three of the four episodes… are explicitly connected to one another by references to crossing the sea from one side to the other. The fourth episode, the healing of the woman, is related to the group by a common Markan narrative technique called “intercalation” or “insertion” (p. 164). Each one of these miracles is initiated by others who are seeking Jesus’ help. Tolbert points out that, “the three episodes in Mark 5 provide considerably more information about the people who come and about the circumstances of the healings themselves” (p. 165). Tolbert astutely asserts that this feature “draws the audience’s attention to these stories individually in a way not evident before” (p. 165). Tolbert concludes that, “These four episodes, by contrasting the disciples to three people seeking healing, distinguish the rocky ground from the good earth and the human response of fear from the healing one of faith” (p. 165). Lane believes that these episodes “have been brought together as a unit, presumably by the evangelist, to illustrate the vanquishing of powers hostile to God” (p. 173). Witherington states of natural elements, demonic forces, and death that, “These were seen in antiquity as the gamut of nonhuman forces that most threatened human life” (p. 174). Strauss states that, “Mark now returns to this theme of messianic authority with four more miracles. These go beyond the earlier ones as Jesus demonstrates his authority over the forces of nature, massive demonic oppression, long-term chronic disease, and even death itself” (p. 204).

Mark 5:21-43. This passage is another use by Mark of the literary device of intercalation. Intercalation is interrupting one narrative with another using the second to assist in interpreting the first. In this passage Mark presents a narrative surrounding the grave illness of Jairus’ daughter being interrupted by the healing of the woman healed from bleeding. Witherington states that Mark “inserts a story into the midst of two parts of another story so that they may interpret each other, perhaps in part due to related subject matter” (p. 153). Blackwell states that, “The account of Jesus raising a synagogue leader’s twelve-year-old daughter from the dead wraps around his miraculous cure of an anonymous woman who had suffered from a hemorrhage for twelve years. Both are recognized as “daughters”, yet their healings represent Jesus’s engagement with opposite sides of the socioeconomic scale” (p. 84). Strauss states that, “This is the third and fourth in a series of four powerful miracles that go beyond anything Jesus had done before during his Galilean ministry” (p. 224). Blackwell points out that, “Despite the stark differences in their socioeconomic and religious status, the synagogue leader Jairus and the hemorrhaging woman have in common their utter desperation, their faith that Jesus has the power to heal, and their fixed resolve to seek help from him” (p. 85). Witherington disagrees that this section is an intercalation, stating that, “it may be doubted that we find this device here” (p. 184). Witherington posits that the story is structured for its temporal effect. Withering states that, “the delay caused by the healing of the woman is integral to the Jairus story” (p. 184). Strauss states that this passage “is the second of Mark’s intercalations” (p. 227). Strauss declares that “The common theme of the two scenes is faith” (p. 227).

Mark 5:35-43. This passage is a narrative within a Gospel. In this passage, Mark concludes the narrative of Jairus’ daughter after healing the woman who had suffered from bleeding for twelve years.

Demarcation of the Text

There is unanimous agreement among the English translations surveyed that this passage should be demarcated as belonging to the larger section that includes 5:21-43 entitled A Girl Restored and a Woman Healed (CSB). It is very acceptable to demarcate 5:21-43 as one cohesive passage as it is an obvious literary device employed by Mark called an intercalation. Mark utilizes this literary device throughout his gospel. But for the purposes of this study these passages will be observed separately so that a more robust study can take place. This passage is demarcated from the passages surrounding it by a change location, characters and theme.

• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Raising of Jairus’; Daughter: the Subduing of Death.
• Ben Witherington III. Witherington demarcates this passage as belonging to the larger section that includes 5:21-43 entitled Women in Need, Jesus on Call.
• Mark L. Strauss. Strauss demarcates this passage as belonging to the larger section that includes 5:21-43 entitled Authority over Disease and Death.

In this passage, the author informs his audience that as Jesus was still talking people from the synagogue leaders house came to inform Jairus that his daughter had died and not to bother the teacher any longer. This signals a change in the characters and theme. As the narrative continues, Jesus and those with him journey to the synagogue leader’s house.

This passage is another use by Mark of the literary device of intercalation. This complicates how to demarcate this passage. Verse twenty-one describes the larger scene as Mark describes the large crowd that gathers around Jesus and then the leader of the synagogue seeking Jesus’ aid. In verse twenty-five, the narrative of Jairus’ daughter is interrupted with a woman who has endured a disorder that has caused her to be marginalized for most of her life in her culture. The use of this literary device complicates the demarcation. For this study, the return to the healing of Jairus’ daughter is separated from the healing of the woman with a blood disease that both passages can be examined more thoroughly.

The Argument of the Text:

The author utilizes a narrative of Jesus’ ministry in which his trip to Jairus’ home resumes after being interrupted by a woman with a bleeding disorder. Mark utilizes an intercalation to communicate and emphasize the authority of Jesus’ ministry and the authority that Jesus welded against sickness and disease.

• Intercalation. The main purpose of the literary device of intercalation is to help interpret the passage through the lens of the other narratives within the intercalation. Strauss highlights three major themes within 5:21-43; Jesus’ authority over sickness and death, the faith that is required in God’s kingdom, and the role of women in God’s kingdom. Each one of these themes plays a major role throughout the entire intercalation.
• “Do not be afraid, only believe.” In this third episode of the intercalation, Jesus implores Jairus not to fear but believe. This is exactly what the bleeding woman did to receive her restoration. She may have been afraid, but her faith was more. The woman truly believed that Jesus had the power to restore her. That faith (belief) overcame the fear she had. From the second episode of the intercalation, the third episode should be interpreted that if Jairus believes that Jesus can resurrect his daughter then she indeed will be restored. Strauss states that, “Faith is recognizing that there is nothing we can do to save ourselves and expressing our full dependence on God’s saving power… Faith is not a single act, but means enduring in faith” (p. 236-7).
• Jesus heals in private. In the second episode of the intercalation the woman is healed in front of a large crowd. It seems that Jesus did not get to choose to heal the woman, but that the Father chose to heal the woman because of his compassion and her faith. When Jesus does choose the time and location of his healings he chooses to do so in private. From the second episode of the intercalation, the third episode should be interpreted that Jesus’ healings are not about attracting fame and social status. Jesus’ healings are about restoring God’s children back to wholeness individually and within the community.

There are nine characters in this passage: Jesus, Jairus’ messengers, Jairus, Peter, James, John, the crowd, the mother, the daughter. In this passage, Jesus, Jairus’ messengers, and the crowd speak. Similar to how Mark has narrated his gospel so far, the dialogue is made up of short lines from each character. All of the other information in this passage is given by the narrator.

The information provided by the author and the minimal dialogue determines how to react to the various characters.

The issues in this passage:

• As Jesus is still speaking messengers from Jairus’ home inform him that his daughter has died and not to bother the teacher anymore. In this moment, all attention would have been on Jesus. The crowd is stammering about him. It is important to the story that Mark is telling that the large crowd heard Jairus’ messengers state that his daughter has died and that he should not bother Jesus any longer.
• Jesus ignores the messengers and implores upon Jairus to not be afraid, only believe. Jesus does not come into agreement with Jairus messengers. Jesus knows what he is capable and asks Jairus to have faith and believe. Tolbert points out that, “Jesus again defines fear as the enemy and opposite of faith… Faith, it seems, can overcome not only fear, but death as well” (p. 170). 
• Jesus only allows Peter, James and John to accompany him. Mark does not explain why Jesus only allowed the four men to accompany him and any suggestions as to why are purely speculative. Witherington points out that, “this occasion marks the first of three times in this Gospel that Peter, Jacob, and John will share a special moment with Jesus” (p. 190).
• When they arrived at Jairus’ home they saw a commotion and Jesus asked why they are crying since the child is not dead but only sleeping. The mourning ceremony that was true to the custom of the day had begun. The family had hired mourners to begin the process and they were busy doing their job. The arrival of Jesus changes the scene however as he questions their behavior.
• The crowd laughs at Jesus. It is telling that the very people who were just weeping and wailing because of the little girl’s death laugh at Jesus. Of course, it is only because they have been hired to mourn that they do so.
• Jesus only allows Peter, James, John, Jairus and the mom to enter the room where the child was. Again, Jesus is selective about who witnesses the resurrection and Mark does not explain Jesus’ reasoning. 
• Jesus took the girl by the hand and told her to get up. Jesus resurrects the little girl from death with a simple gesture. Jesus’ mastery over death is so overwhelming it seems to take no effort on his part. Jesus simply takes her hand and tells her to get up. Strauss states that, “Jesus heals with a simple touch and a command. He uses no prayers, incantations, or rituals, but rather speaks with his own messianic authority” (p. 234).
• Immediately the girl got up and started walking. Just as Jesus’ simple gesture defeats death, the little girl also simply gets up and seems to be completely restored to health as Mark informs his audience that she started walking.
• They were utterly astounded, and Jesus gave them strict orders and that no one should know about this. There was no doubt in the minds of the witnesses that they had been blessed with a miraculous event. Lane states that, “God had intervened so dramatically they were left with utter amazement. Jesus directs the five witnesses not to let anyone know about what had happened. But how? The large crowd presumably heard Jairus’ messengers tell him not to bother the teacher since his daughter had already died. In addition, there were many mourners on the scene that had no doubt that the little one had died. Jairus’ status in the community would have added to challenge to secrecy. Lane perhaps posits the best practical explanation, stating that, “the purpose for which the charge had been given would have been fulfilled: Jesus would have departed and could no longer be subject to ostentatious acclaim” (p. 199). 
• Jesus tells them to give the girl something to eat. If Mark’s description of the little girl walking does not convince his audience that the girl was restored to complete health, then the words of Jesus to her parents make this clear. The little girl was healthy enough to walk and she is healthy enough to need some food as well.

In this passage Mark gets his message across mostly through information he gives to his audience as the narrator. As he has presented throughout most of his gospel, Mark provides most of the information with only small amounts of dialogue from his characters in this story.

This passage is about the restorative power that Jesus carries and the access that believers have when they exercise their faith. In this passage, Jesus exercises his divine authority over life and death.

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is growing. More and more people are being healed and restored. News of Jesus is spreading and indeed has stretched to the very outskirts of Palestine. Indeed, as the author stated, Jesus’ ministry is being hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing. Jesus is now outwardly explaining the truths of the mysteries of the kingdom of God. As the later part of Jesus’ Galilean ministry continues, Mark presents Jesus performing even mightier works than before as he calms the wind and sea, restores a man from the torment of many unclean spirits, heals a woman who suffered from a twelve year long disease, and in this passage he resurrects a dead twelve year old.

Openness to Interpretive Possibilities:

• Was Jairus’ daughter really dead?. Lane states that Jesus’ “statement is ambiguous, and very deep unconsciousness that is to be distinguished from death itself” (p. 196). This does not seem plausible. There does not seem to be any doubt from those where were present with the girl that she was indeed dead. Lane himself later states that, “It was wildly known that the girl had died” (p. 198). Witherington states that, “here, as in 1 Thess. 5:10, “sleep” is the term a person uses for death when one believes in resurrection” (p. 189). Strauss ends the debate by stating that, “Some commentators have taken Jesus’ words literally and tried to explain the healing as a resuscitation from a coma. But this is certainly not how the gospel writers understood it” (p. 233).
• Messianic secret?. Some would use this passage to state that Jesus was attempting to keep his role as the Jewish messiah a secret and that this is how Mark is portraying his ministry throughout the gospel. Lane states that, “William Wrede and others have found in Ch. 5:43 strong confirmation that the secrecy phenomena in the Gospel is a theological construction for which Mark himself is responsible” (p. 198). Lane explains however that, “It is clear throughout Mark that Jesus revealed his messiahship only with reserve” (p. 198). It would be incorrect to say that Jesus kept his identity as the Son of God and the authority as such that he welds a secret. Jesus was strategic about how he allowed his identity to be revealed. This becomes clear when the audience to Jesus’ particular deeds is considered. Lane states that, “The parents could, however, withhold what had happened and thus fulfilled the intention of Jesus. Before it was known that the girl was yet alive, the purpose for which the charge had been given would have been fulfilled; Jesus would have departed and could no longer be subject to ostentatious acclaim” (p. 199). In agreement, Strauss states that, “it will be impossible to keep, since the whole village certainly knew that the girls was dead. The point, however, is that Jesus again seeks to dampen messianic expectations and to shape his ministry on his own timetable” (p. 235).

Without reading further the role of faith in Jesus cannot be seen in its fullness. In the Gentile region of Generaset Jesus was able to exorcise many demons from a man and task him with telling everyone what Jesus had done for him. After Jesus crosses back into Jewish territory he gives strict orders that no one can know about the resurrection of Jairus’ daughter. Finally, Jesus returns to his hometown where his own community is offended by his authority. Jesus was not able to do many miracles there because of their lack of belief. This shows that those closest to Jesus were the people who had the most difficulty in understanding who he truly was.

Context

(See Introduction - The Context) 

Socio-Historical Setting:

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to the cultural concern of purity and distribution of power.

• Purity. One cultural concern in this passage is purity. The girl was dead and touching a corpse rendered one unclean according to the Jewish law. But just as the woman with the bleeding condition, instead of Jesus being rendered unclean by touching a corpse, the girl is resurrected by Jesus’ touch.
• Distribution of Power. Another cultural concern in this passage is distribution of power. This passage shows the power and authority that Jesus welded over life and death itself. Jesus, as creator of all, has the ultimate power and authority over life and death
• Social Roles. This intercalation (5:21-43) appeals to the cultural concern of social roles. The first episode deals with a leader of the community who had influence. Jairus risked this influence by kneeling before anyone, let alone a mostly misunderstood teacher. Second, he jeopardized his social standing by following Jesus. Jesus then forgoes the needs of an influencer in that community to restore a woman who would have been one of the lowest regarded members of that community, in fact one could argue that she had been completely cut off from her community. Tolbert states that, “Whether Greek or Jew, male or female, powerful or week, all can be part of God’s ground if faith is their response to hearing the word” (p. 170-1).

Intertext

(See Introduction - The Intertext) 

OT passages alluded to in this text and their significance in this new context:

• 1 Kings 17:19-22. “19 But Elijah said to her, “Give me your son.” So he took him from her arms, brought him up to the upstairs room where he was staying, and laid him on his own bed. 20 Then he cried out to the Lord and said, “Lord my God, have you also brought tragedy on the widow I am staying with by killing her son?” 21 Then he stretched himself out over the boy three times. He cried out to the Lord and said, “Lord my God, please let this boy’s life come into him again!” 22 So the Lord listened to Elijah, and the boy’s life came into him again, and he lived.” In this passage from the history of Israel, God resurrects a widow’s son through Elijah. Note that Elijah prayed to God and performed the act of laying upon the boy before he was resurrected. This is contrary to Jesus’ simple act in Mark 5 of grabbing the girl’s hand and telling her to get up.
• 2 Kings 4:32-37. “32 When Elisha got to the house, he discovered the boy lying dead on his bed. 33 So he went in, closed the door behind the two of them, and prayed to the Lord. 34 Then he went up and lay on the boy: he put mouth to mouth, eye to eye, hand to hand. While he bent down over him, the boy’s flesh became warm. 35 Elisha got up, went into the house, and paced back and forth. Then he went up and bent down over him again. The boy sneezed seven times and opened his eyes. 36 Elisha called Gehazi and said, “Call the Shunammite woman.” He called her and she came. Then Elisha said, “Pick up your son.” 37 She came, fell at his feet, and bowed to the ground; she picked up her son and left.” In this passage from the history of Israel, God resurrects a widow’s son through Elisha. Note that Elisha prayed to God and performed the act of laying upon the boy before he was resurrected. This is contrary to Jesus’ simple act in Mark 5 of grabbing the girl’s hand and telling her to get up.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 9:23-24. This passage is the parallel passage from Matthew’s gospel. 
• Luke 8:49-56. This passage is the parallel passage from Luke’s gospel.
• John 11:4-14. In his gospel, John records the death and resurrection narrative of Lazarus. Similar to Jairus’ family, the family of Lazarus had hired mourners to serve at the home of the deceased. In John’s gospel, Jesus did not tell the family of Lazarus or the onlookers not to tell anyone. Some of the witnesses returned to Jerusalem and gave the religious leaders an account of the resurrection of Lazarus at the hands of Jesus. This caused the religious leaders to seek out the death of Jesus and Lazarus because they did not want “the whole world to go after him.”
• 1 Corinthians 15:50-53. “50 What I am saying, brothers and sisters, is this: Flesh and blood cannot inherit the kingdom of God, nor can corruption inherit incorruption. 51 Listen, I am telling you a mystery: We will not all fall asleep, but we will all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we will be changed. 53 For this corruptible body must be clothed with incorruptibility, and this mortal body must be clothed with immortality.” In this passage from his first letter to the church in Corinth, Paul explains that not all will “fall asleep” describing physical death. Paul goes on to explain how everyone will be required to received and incorruptible immortal body. Paul utilizes the same language of “sleep” meaning physical death that Jesus uses in Mark 5:39.
• 1 Thessalonians 4:13-15. “13 We do not want you to be uninformed, brothers and sisters, concerning those who are asleep, so that you will not grieve like the rest, who have no hope. 14 For if we believe that Jesus died and rose again, in the same way, through Jesus, God will bring with him those who have fallen asleep. 15 For we say this to you by a word from the Lord: We who are still alive at the Lord’s coming will certainly not precede those who have fallen asleep.” In this passage from his first letter to the church in Thessalonica, Paul speaks of physical death as having fallen asleep. Paul utilizes the same language of “sleep” meaning physical death that Jesus uses in Mark 5:39.

This passage is the “story of God and God’s people”. In this passage, the daughter of God (and Jairus’) has just died from her illness. Jesus admonishes Jairus to not fear, just believe. Jesus touching the dead girl commands her to get up. She arises and walks. This passage show that Jesus has the ultimate authority over life and death. This is the “story of God and God’s people”.

Mark 5:41-42a (CSB)

41 Then he took the child by the hand and said to her, “Talitha koum” (which is translated, “Little girl, I say to you, get up”). 42 Immediately the girl got up and began to walk.

Main Verbs

Took

Said

Verbs

Took

• Tense – Past
• Mood – Indicative
• Voice – Active

Said

• Tense – Past
• Mood – Indicative
• Voice – Active