Mark 6:6b-13

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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 6:6b – 8:30. Lane states that, “The new section introduced by Ch. 6:14 and extending to Ch. 8:30 focuses upon a period during which Jesus was frequently in retirement beyond the borders of Galilee” (p. 210). The only glaring issues with this demarcation is that the intercalation of that begins in 6:6b and ends at 6:32.

Mark 6:6b-32. Some scholars make the case that this section is an intercalation, the third in Mark’s gospel. Intercalation is interrupting one narrative with another. The main purpose of the literary device of intercalation is to help interpret the initial passage through the lens of the interrupting narrative within the intercalation. The intercalation is made up of 6:6b-13, 6:14-29, and 6:30. In the first part of the intercalation, Jesus sends out the Twelve to extend his ministry. The second section of the intercalation presents the martyrdom of John the Baptist by Herod. The final section, a single verse, returns to the commissioning of the Twelve as they report to Jesus the results of their ministry.

Mark 6:6b-13. This section presents a shift in Mark’s narrative. In this passage Jesus does something unique to his ministry as he empowers and commissions his disciples to go out two by two to minister to the region.

Demarcation of the Text

There is virtually unanimous agreement among the English translations surveyed that this passage should be demarcated as one cohesive section. The only variance is how to demarcate the second half of verse six, “He was going around the villages teaching.” Regarding this single sentence some translations choose to include it in the previous section while others included it in this section as does this study. Lane states that, “It is difficult to be certain whether Mark intended the reference to Jesus’ itinerant ministry to be intimately associated with the rejection at Nazareth or the commissioning of the Twelve… A connection with Ch. 6:1-6a would suggest that as a result of the rejection at Nazareth Jesus entered upon an extended tour of the Galilean villages” (p. 206). Witherington provides the most plausible explanation of 6:6b, stating that, “since it is transitional, it points both ways” (p. 201). Strauss states that, “Some commentators treat the present passage as the end of the previous section rather than as the beginning of the next. In fact, it is transitional, serving both as a sequel to the appointment of the Twelve in 3:13-19 and as the beginning of the expansion of Jesus’ ministry beyond Galilee” (p. 248).

• CSB, ESV, NASB, MSG. The CSB, ESV, NASB, and MSG do not include the second sentence of verse six in this section entitled Commissioning the Twelve (CSB).
• NRSV, NIV, CEB, NLT, CEV. The NRSV, NIV, CEB, NLT, and CEV demarcate this passage as one cohesive section entitled The Mission of the Twelve (NRSV). 
• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Mission of the Twelve in Galilee.
• Ben Witherington III. Witherington demarcates this passage as one cohesive section entitled Mission Possible.
• Mark L. Strauss. Strauss demarcates this passage as one cohesive section entitled Sending out the Twelve.

In this passage, the author informs his audience that Jesus “was going around the villages teaching.” This textual marker signals a change in location from the single location of his hometown of Nazareth. The author continues to explain that Jesus summoned the Twelve and sent them out which is a textual marker indicating that the characters in the narrative have changed as the large crowd has disappeared. Most importantly, the theme of the narrative changes. Jesus goes from to the inability to perform miracles because of his audience lack of belief to commissioning his closest followers to continue his mission.

This passage is significantly different than the passages that surround it. To include other verses as being part of the basic unit of this passage would 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 commissions the Twelve to continue his ministry presumably in the surrounding villages. Witherington posits that this passage is the first section in another intercalation of Mark. The story of the Twelve, 6:6b-13 and 6:30-31, is interrupted / intercalated by the story of John the Baptist’s execution. Witherington states that, “Thus this intercalation of the sending and return of the Twelve with the story of the Baptist’s death is not a haphazard thing at all… God’s messengers can expect to suffer and die for their message. This is an extremely appropriate message if Mark is writing during or just after the Neronian persecutions to those Christians who are still in Rome” (p. 210). Strauss adds that, “This is the third of Mark’s intercalations, though its function is less clear than others” (p. 249). Strauss concludes that, “Jesus commissions his disciples to fulfill the role he has entrusted to them, and the martyrdom of John the Baptist serves as a vivid illustration of the ultimate cost of discipleship” (p. 250).

There are two characters in this passage: Jesus and the Twelve. There is no dialogue in this passage. All of the information in this passage is given by the narrator.

The information provided by the author determines how to react to the various characters in this passage.

The issues in this passage:

• Jesus summoned the Twelve and sent them out in pairs. Jesus had a tactical plan. As a way to cover more ground the Twelve were split up. Lane states that, “The division of the Twelve into groups of two confirms their mission to the Mosaic provision that the truthfulness of a testimony is to be established “by the mouth of two witnesses” (p. 207). This would have also made it more practical for communities to take in the separate duos. Lane states that, “Since their election the disciples had been with Jesus and had shared his experiences. Private instruction and exposure to his power over demonic possession, sickness and death had prepared them for more direct involvement in his ministry… Their message and deeds were to be an extension of his own” (p. 206). Strauss states that, “Jesus even uses the most flawed instruments to accomplish his purpose… The disciples will become a powerful force to change the world because they are not acting in their authority, but in the power and authority of Jesus and the kingdom of God… Though the church today is far from perfect, as heirs of the commission given to the disciples, we are the “body” of Christ, his hands and feet in the world” (p. 254).
• Jesus gave the Twelve authority over unclean spirits. The authority to drive out unclean spirits was given to the Twelve by Jesus. Strauss states that, “Jesus here demonstrates remarkable authority. Not only does he have divine authority to preach, heal, and cast out demons, but he can pass that authority on to others. It is more than just delegated; it is his own authority to give” (p. 251).
• Jesus instructed the Twelve not to take anything extra – no bread, no traveling bag, no money, and no extra shirt. It would seem that Jesus wanted the Twelve to rely on God and those they ministered to for provision. This makes cultural sense in a patronage society there is an expectation of blessing one who blesses you. Lanes states that, “The insistence that the disciples take neither food nor money, but depend wholly on hospitality, is a matter of special authorization within limits which were both local and temporary. The specific terms of the commission demanded of the disciples a rigorous commitment to total dependence upon God for food and shelter” (p. 207). Witherington states that, “They are not renouncing food and clothing in general but rather relying on the hospitality of their hosts wherever they go” (p. 209). Witherington helps explain Jesus’ instructions culturally, stating that, “The point then would be that there was to be no begging of money or food by the disciples: they were not to be like various itinerant Greek philosophers or rhetors (nor like the later begging mendicants)” (p. 210). Strauss states that, “Jesus may be saying not to act like the Cynics, who claimed to be detached from the world but begged from others for food and money” (p. 251). Witherington continues, stating that, “the point was that the disciples were to rely on the standing system of ancient Near Eastern hospitality… This would make clear that they were not in it for the money or perks” (p. 211). Strauss adds that, “they must travel light, unencumbered by the things of the world, trusting in God and depending on the hospitality of others” (p. 251).
• Jesus instructed the Twelve to remain in the same home until they leave that village. This may seem like an odd instruction, but in a culture steeped with honor and shame and patronal ethics, this was an important instruction. Lane states that, “They were not to dishonor the home by accepting more comfortable provisions offered by another host” (p. 208). Strauss states that, “As the disciples travel, they are to depend on the hospitality of others. Hospitality was among the highest of values in the Middle East, both ancient and modern, and the early Christian missionaries depended on it as they traveled from place to place” (p. 252).
• Jesus instructed the Twelve to “shake the dust off their feet as a testimony” to any place that does not welcome them. Part of Jesus’ tactical plan was not to linger in a community that was not welcoming to them. Lane states that, “It would provide warning that the disciples had fulfilled their responsibility and that those who had rejected them mission would have to answer to God” (p. 209). Strauss states that, “the gesture is clearly one of disassociation, leaving that place to suffer the consequences of its rejection” (p. 253).
• The Twelve went out and told people to repent, they drove out many demons, and anointed many sick people with oil and healed them. Mark describes the success that the Twelve had as they ministered to the surrounding villages. Lane states that, “What Jesus did in his own power as commissioned by God, the disciples did in his power” (p. 209).

In this passage Mark gets his message across through information he gives to his audience as the narrator.

This passage is about Jesus sending the Twelve out among the villages to continue to minister by casting out unclean spirit and healing the sick. Strauss states that, “Jesus commissions the Twelve and sends them out to replicate his ministry… Jesus’ instructions to the Twelve call for a life of simple dependence on God and on the generous hospitality of those who welcome them and their message” (p. 248).

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 resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Jesus to send out the Twelve to continue to minister to the surrounding villages.

Context

(See Introduction - The Context) 

Socio-Historical Setting:

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to the cultural concerns of honor and shame and patronal ethics. Hospitality was and still is deeply embedded in the culture of the Middle East. Much more than in today’s current western culture, the Ancient Near Eastern culture was steeped in hospitality. To welcome one into the home would have signaled acceptance of their values and coming into alignment with their message. Similarly, to be rejected, would have caused great shame and a rejection of those values. This explains many of the instructions that Jesus gave to the Twelve about the provisions they were to take, staying in a single home in the village, and shaking the dust off when they leave a village that has rejected their message.

The Interface of Contexts:

Jesus’ instructions to the Twelve would have stood in tension with their mission versus their itinerant speakers of that day. It was common for traveling rhetorics to “beg” for provisions as they traveled. Jesus calls his disciples to be different. Jesus wants his people to trust in God’s provision and to allow for their provisions to be met by the people based on the acceptance of their message. If the message delivered by the disciples of Jesus is accepted, then provision will be provided. On the contrary, if the message is not accepted then it will be necessary for Jesus’ disciples to move on from that community.

Interestingly, there may be a corollary to this tension in today’s current culture. In the age of mega-churches, the motives of pastors can become apparent. Not all mega-church pastors fall into this, and this is certainly not exclusive to large churches. A common complaint of today’s current culture is that pastors become affluent by exploiting the generosity of others. This is certainly the exact opposite of God’s intent for his servants.

Intertext

(See Introduction - The Intertext) 

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

• Exodus 12:11. “11 Here is how you must eat it: You must be dressed for travel, your sandals on your feet, and your staff in your hand. You are to eat it in a hurry; it is the Lord’s Passover.” In this passage from the history of the Jews, the LORD tells Moses to be ready to travel. Some see this alluded to when Jesus instructs the Twelve to travel light in Mark 6, especially if Jesus commission of the Twelve is viewed through a Mosaic lens.
• Numbers 35:30. “30 “If anyone kills a person, the murderer is to be put to death based on the word of witnesses. But no one is to be put to death based on the testimony of one witness.” In this passage from the history of the Jews, the LORD explains to Moses that the testimony of two is required. Some see this alluded to when Jesus instructs the Twelve to pair up for their travels in Mark 6, especially if Jesus commission of the Twelve is viewed through a Mosaic lens.
• Deuteronomy 17:6. “6 The one condemned to die is to be executed on the testimony of two or three witnesses. No one is to be executed on the testimony of a single witness.” In this passage from the history of the Jews, Moses explains to the Israelites that the testimony of two is required. Some see this alluded to when Jesus instructs the Twelve to pair up for their travels in Mark 6, especially if Jesus commission of the Twelve is viewed through a Mosaic lens.
• Deuteronomy 19:15. “15 “One witness cannot establish any iniquity or sin against a person, whatever that person has done. A fact must be established by the testimony of two or three witnesses.” In this passage from the history of the Jews, Moses explains to the Israelites that the testimony of two is required. Some see this alluded to when Jesus instructs the Twelve to pair up for their travels in Mark 6, especially if Jesus commission of the Twelve is viewed through a Mosaic lens.
• Deuteronomy 29:5-6. “4 Yet to this day the Lord has not given you a mind to understand, eyes to see, or ears to hear. 5 I led you forty years in the wilderness; your clothes and the sandals on your feet did not wear out…” In this passage from the history of the Jews, the LORD has Moses explain to the Israelites how he provided for them as they wondered through the wilderness. Some see this alluded to when Jesus instructs the Twelve on what to take for their travels in Mark 6, especially if Jesus commission of the Twelve is viewed through a Mosaic lens.

Sensitivity to other Ancient Texts and Their Significance:

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

• Didache 11:4-6. “4Let every apostle, when he cometh to you, be received as the Lord; 5but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet. 6 And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet.” From the ‘teachings’ of the early church, this passage explains the customs of traveling Christians who were spreading the good news of Jesus.

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

• Matthew 10:5-15. This passage is the parallel passage (from the ‘Q’ source) from Matthew’s gospel.
• Luke 9:1-6. This passage is the parallel passage from Luke’s gospel.
• Luke 10:1-12. In this passage from Luke’s gospel, in addition to Jesus commissioning the Twelve earlier, this passage has Jesus giving that same commission to seventy-two other disciples. 
• Acts 13:51. “51 But Paul and Barnabas shook the dust off their feet against them and went to Iconium.” In this passage from his history of the early church, Luke records Paul and Barnabas’ reaction to the Jewish people of Antioch rejecting the good news of Jesus Christ. Jesus gives the same instructions to the Twelve in Mark 6 as he sends them out to extend his ministry.
• Acts 18:5-6. “5 When Silas and Timothy arrived from Macedonia, Paul devoted himself to preaching the word and testified to the Jews that Jesus is the Messiah. 6 When they resisted and blasphemed, he shook out his clothes and told them, “Your blood is on your own heads! I am innocent. From now on I will go to the Gentiles.”” In this passage from his history of the early church, Luke records Paul’s reaction to the Jewish people of Corinth rejecting the good news of Jesus Christ. Jesus gives the same instructions to the Twelve in Mark 6 as he sends them out to extend his ministry.
• Philippians 4:15-20. In this passage from his letter to the church in Philippi, Paul describes how during his ministry God supplied everything he needed to be “fully supplied.” Paul goes on to declare that God will supply for all the needs of the Philippians in accordance with the “riches in glory in Christ Jesus.” In Mark 6, Jesus assures the Twelve as he sends them out to extend his ministry that God will provide for all of their needs.
• James 2:1-13. In this passage from the early church father and brother of the LORD Jesus Christ, James describes how the followers of Jesus are not to show favoritism but are to treat all with mercy. In Mark 6, Jesus gives the same charge to the Twelve as he sends them out to extend his ministry.

This passage is the “story of God and God’s people”. In this passage, Jesus preludes the plan for the day when he returns to his rightful place alongside his Father in heaven. Jesus commissions the Twelve to continue his ministry as they travel to the surrounding villages in groups of two. This foreshadows the ministry of the Church that Jesus will commission when he pours out his Spirit on the Day of Pentecost. This is the “story of God and God’s people”.

Mark 6:12-13 (CSB)

12 So they went out and preached that people should repent. 13 They drove out many demons, anointed many sick people with oil and healed them.

Main Verbs

Went

Preached

Drove

Anointed

Healed

Verbs

Went

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

Preached

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

Drove

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

Anointed

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

Healed

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

Genre

(See Introduction - Genre)

Mark 6:6b – 8:30. Lane states that, “The new section introduced by Ch. 6:14 and extending to Ch. 8:30 focuses upon a period during which Jesus was frequently in retirement beyond the borders of Galilee” (p. 210). The only glaring issues with this demarcation is that the intercalation of that begins in 6:6b and ends at 6:32.

Mark 6:6b-32. Some scholars make the case that this section is an intercalation, the third in Mark’s gospel. Intercalation is interrupting one narrative with another. The main purpose of the literary device of intercalation is to help interpret the initial passage through the lens of the interrupting narrative within the intercalation. The intercalation is made up of 6:6b-13, 6:14-29, and 6:30-32. In the first part of the intercalation, Jesus sends out the Twelve to extend his ministry. The second section of the intercalation presents the martyrdom of John the Baptist by Herod. The final section returns to the commissioning of the Twelve as they report to Jesus the results of their ministry. Strauss states that, “Two scenes, the concerns of Herod Antipas about Jesus and a flashback related to the death of John the Baptist, are intercalated (“sandwiched”) between the beginning and end of the mission of the Twelve… both episodes illustrate the nature and cost of true discipleship. The twelve are commissioned to set aside their possessions, comfort, and personal ambitions to proclaim the good news of the kingdom. John the Baptist, meanwhile, pays the ultimate cost of discipleship – giving his life in faithfulness to his calling” (p. 257).

Mark 6:30-32. This passage is a narrative in which Mark returns to Jesus’ commissioning of the Twelve to go out and extend his ministry. This completes the intercalation that began in 6:6b and was interrupted with the martyrdom of John the Baptist. Witherington states that, “V. 30 returns to the subject matter of 6:7-13, so that the Baptist story becomes the middle section of a Markan sandwich” (p. 217).

Demarcation of the Text

The demarcation of this study is admittedly questionable. The glaring issue is that for some of the English translations, this demarcation occurs mid-sentence. Conversely, the majority of demarcations represented in the English translations surveyed also present their own issues, most notably regarding the themes of Mark’s narrative. Mark 6:6b through 6:32 is an intercalation made up of 6:6b-13, 6:14-29, and 6:30-32. The NASB is the only translation that signals this as it includes 6:30-32 into the previous section – 6:14-29. The NASB resolves the grammatical issue with a sentence break between v. 32 and v. 33. Therefore, the best demarcation is separating 6:6b-13, 6:14-29, and 6:30-32 into the three sections of the intercalation. The complexity of demarcating these verses stresses modernity’s attempt to fit Mark’s narrative into modern terms which was not Mark’s original intention. Lane states that, “The decision to divide Ch. 6:30-34 at verse 34 is one of convenience, which permits a consideration of the return of the disciples and the withdrawal to a wilderness-place before attention is concentrated upon the feeding of the multitude. The degree of variation displayed in modern treatments of this question indicates the relative difficulty of discerning the evangelist’s intention” (p. 224). Strauss states that, “Some commentators link these verses with what follows, while others with what precedes. In fact, they are transitional, concluding the episode running from 6:6a-30 – comprised of the martyrdom of John (6:14-29) sandwiched (intercalated) between the beginning (6:6a-12) and the end (6:30) of the mission of the Twelve – and introducing the account of the miraculous feeding of five thousand” (p. 269).

• CSB, ESV, NRSV, NIV, CEB, NLT, CEV, MSG. The CSB, ESV, NRSV, NIV, CEB, NLT, CEV, and MSG demarcate this passage as belonging to the larger section that includes 6:30-44 entitled Feeding of the Five Thousand (CSB). 
• NASB. The NASB demarcates this passage as belonging to the larger section that includes 6:14-32 entitled John’s Fate Recalled.
• William L. Lane. Lane demarcates this passage to include 6:33-34. Lane states of 6:33-34 that, “The second introductory unit is thematically united to the first by wilderness motifs” (p. 225). Lane entitles this section, The Provision of Rest in the Wilderness.
• Ben Witherington III. Witherington demarcates this passage as as belonging to the larger section that includes 6:30-44 entitled A Grand Feast.
• Mark L. Strauss. Strauss demarcates this passage as belonging to the larger section that includes 6:30-44 entitled Feeding Five Thousand.

The textual markers that assist in demarcating this passage is the change in characters, time, location and theme. In this passage, Mark returns to the results of Jesus sending the Twelve out to extend his ministry. The commission of the Twelve was interrupted with the story of John the Baptist’s martyrdom. In this passage, the Twelve reappear and report the results of their ministry to Jesus. In response to their commissioning, Jesus attempts to get away to a secluded place with the Twelve.

Including these verses in the narrative regarding the Feeding of the Five Thousand complicates the intercalation that Mark has used to help translate his gospel. The overall theme of 6:6b-32 is the cost of discipleship to Jesus. Including 6:30-32 into the narrative of 6:33-44 undermines Mark’s teaching.

The Argument of the Text

In this passage, the author returns to the theme of Jesus’ commissioning the Twelve after telling the story of John the Baptist’s martyrdom. The story of the Twelve, 6:6b-13 and 6:30-31, is interrupted / intercalated by the story of John the Baptist’s execution. Witherington states that, “Thus this intercalation of the sending and return of the Twelve with the story of the Baptist’s death is not a haphazard thing at all… God’s messengers can expect to suffer and die for their message. This is an extremely appropriate message if Mark is writing during or just after the Neronian persecutions to those Christians who are still in Rome” (p. 210). Strauss adds that, “This is the third of Mark’s intercalations, though its function is less clear than others” (p. 249). Strauss concludes that, “Jesus commissions his disciples to fulfill the role he has entrusted to them, and the martyrdom of John the Baptist serves as a vivid illustration of the ultimate cost of discipleship” (p. 250).

There are three characters in this passage: Jesus’ apostles, Jesus, and many people. In this passage only Jesus speaks as he calls his apostles to go with him to a secluded place to rest after their ministry efforts.

The information provided through the dialogue of the characters and by the author determines how to react to the various characters in this passage.

The issues in this passage:

• The apostles report to Jesus all they had done and taught. Mark returns back to the narrative regarding Jesus’ commissioning of the Twelve to extend Jesus’ ministry. In 6:13, Mark reported that the Twelve “drove out many demons, anointed many sick people with oil and healed them.” In this passage, Mark returns to the Twelve reporting the results of their commissioning to Jesus. Strauss states that, “The return of the Twelve completes their mission introduced in 6:6a-13 and closes off the intercalation (sandwich) around the martyrdom of John (6:14-29)” (p. 273).
• Jesus calls the apostles to come away to a remote place to rest. It is becoming a common occurrence for Jesus to attempt to remove himself and his disciples to a secluded place to get away from the crowds for a time of rest and to be able to eat. Lane states that, “Jesus’ directive to withdraw to a wilderness-place signifies more than a deserved rest after strenuous labor. What is in view is the concept of rest within the wilderness” (p. 225). Witherington states that, “Once again we see the sequence of dramatic action followed by withdrawal for rest and recuperation. V. 31 suggest that Jesus does not want his emissaries’ lives to be all work and no rest” (p. 218). Strauss states that, “After sending the disciples out to preach and heal, Jesus calls them away for a private time of rest and rejuvenation” (p. 269). Strauss states that, “After the rigors of their mission, Jesus calls the disciples to a time of rest and recuperation” (p. 273).
• Jesus’ motive for going away was because many people were coming and going, and they did not even have time to eat. Mark reports that Jesus wanted to get away with his disciples to rest as they were again being overworked by the large crowds.

In this passage Mark gets his message across through the detailed information Mark gives to his audience as the narrator and the single line dialogue from Jesus.

This passage is about the need for rest after ministering to the worldly kingdom. Bringing God’s kingdom to earth is hard work and Jesus’ disciples need to make time for rest.

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 resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to explain through the intercalation of the ministry of the Twelve and the death of John the Baptist the cost of discipleship.

Context

(See Introduction - The Context) 

The Interface of Contexts:

This passage stands in tension with the current culture of the Western Church. Vocational ministry in today’s culture can be brutal. In an age where results and strategy are deeply valued, many church tax their clergy to exhaustion. The Western Church needs to realize that Jesus set the tone for the Church that rest is necessary. 

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:

• Luke 9:10. “10 When the apostles returned, they reported to Jesus all that they had done. He took them along and withdrew privately to a town called Bethsaida.” 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 sets the tone for the rest that is required when bringing God’s kingdom to earth as one ministers in the worldly kingdom. Lane concludes, “That God provides rest for his people within the wilderness is a recurring them in the Scripture” (p. 225). This is the “story of God and God’s people”.

Mark 6:31a (CSB)

31 He said to them, “Come away by yourselves to a remote place and rest for a while.”

Main Verbs

Said

Come away

Rest

Verbs

Said

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

Come away

• Tense – Present
• Mood – Subjunctive
• Voice – Active

Rest

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

Genre

(See Introduction - Genre)

Mark 6:6b – 8:30. Lane states that, “The new section introduced by Ch. 6:14 and extending to Ch. 8:30 focuses upon a period during which Jesus was frequently in retirement beyond the borders of Galilee” (p. 210). The only glaring issues with this demarcation is that it separates an intercalation of that begins in 6:6b and ends at 6:32.

Mark 6:45-52. This passage is a narrative in which Mark records Jesus walking on the water.

Demarcation of the Text

The majority of English translations surveyed demarcate this passage as one cohesive section.

• CSB, ESV, NASB, NRSV, CEB, CEV. The CSB, ESV, NASB, NRSV, CEB, and CEV demarcate this passage as one cohesive section entitled Walking on the Water (CSB). 
• NIV, NLT, MSG. The NIV, NLT, and MSG demarcates this passage as part of the longer section that includes 6:45-56 entitled Jesus Walks on the Water.
• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Lord of the Sea.
• Ben Witherington III. Witherington demarcates this passage as one cohesive section entitled Walking on Water.
• Mark L. Strauss. Strauss demarcates this passage as one cohesive section entitled Walking on the Water.

The textual markers that assist in demarcating this passage is Mark as the narrator stating, “Immediately…” From there, Mark moves rapidly into the next narrative. This new narrative focuses on Jesus and his disciples and occurs over the next few hours of evening and through most of the night.

Including other verses as being a part of this basic unit undermines and complicates Mark’s teachings.

The Argument of the Text

• Narrative analysis. In this passage, Mark speeds up the narrative. He begins by stating “Immediately…” After that, time speeds up, large chunks of dialogue disappear, and Mark’s main teaching comes through the words of the narrator. Lane points out that, “the section reads like the excited report of one of the Twelve who had experienced terror upon seeing the Lord of the Sea” (p. 234).
• Structural analysis. With regards to structural analysis, this passage, along with the previous passage 6:33-44, posits strong allusions to Moses and the exodus of God’s people. Blackwell states that, “The significance of Jesus walking on water, his comforting response about his identity, and the encouragement not to fear may be unclear without the (new) exodus overtones of the preceding verses” (p. 104). Blackwell concludes that, “Jesus is greater than Moses, for in Jesus Yahweh himself is present” (p. 105). Witherington states that, “It is possible that the Moses paradigm continues with this story, for we are told that after dismissing the crowd he went up on to the mountain to pray” (p. 230).
• Character analysis. There are three characters in this passage: Jesus, his disciples, and the crowd. There is only one line of dialogue in this passage that comes from Jesus. The characters in this narrative act in a way that is consistent with how Mark has developed them throughout his gospel. Jesus again, after a long day of teaching and ministering to the large crowd looks for a time of solace. After sending the disciples away from the crowd and then dismissing the crowd, Jesus goes away for a night of prayer with his Father alone. As the narrative continues, the disciples again get to witness the authority that Jesus has over nature. But again, they miss the point, and their hardened hearts are revealed. The story that Mark is telling of Jesus’ interaction with the world continues along the trajectory that he has been revealing all along in his gospel.

The information provided by the author determines how to react to the characters in this passage.

The issues in this passage:

• After Jesus and the disciples have finished feeding the crowd, Jesus directs his disciples to cross the lake in a boat without him. Throughout Mark’s gospel, Jesus seeks solitude for himself and his disciples after times of intense ministering. The previous episode of feeding the five thousand started with Jesus attempting to get away alone with his disciples after they had ministered to the surrounding villages. Now, after the miraculous feeding Jesus sends his disciples away and prepares to get away himself.
• After dismissing the crowd, Jesus goes away to the mountain to pray through the night. Previously, Jesus often sought solitude with his disciples after intense ministering, but in this episode, he goes away alone to spend the night in prayer with his Father. Strauss points out that, “The other two references to Jesus’ prayer in Mark have him similarly praying at night and in solitude” (p. 285). If the feeding of the five thousand is an allusion to the Father feeding the Israelites through Moses in the wilderness, then Jesus’ journey up the mountain is definitely another allusion to Moses’ solitude with God up the mountain. Strauss states that, “In light of the Moses/exodus allusions in the near context (the feeding miracle; passing through the sea), there may be an echo here of Moses’ ascent to Mount Sinai (Exod 19)” (p. 285).
• Jesus sees the disciples straining as they navigate a storm. Presumably from divine knowledge, Jesus sees the disciples as they are struggling to navigate the storm that has arisen as they are crossing the lake. Lane points out that, “Whenever the master is absent from the disciples, they find themselves in distress. And each time they experience anguish it is because they lack faith” (p. 235).
• Very early in the morning, Jesus walks upon the water. After spending all night in prayer, Jesus walks upon the water. Mark informs his audience that Jesus was intending to pass by the disciples. Blackwell states that, “When Jesus walks to the disciples on water, he is thus embodying what only God can do” (p. 104). Witherington states that, “he intended to show himself to them to let them know he was with them, revealing his power and protection – for if he could walk on water, why should they fear the waves under his feet? There is, however, another possibility, namely, that this is another echo of the Moses saga, whit Jesus in this case playing the role of God passing by while Moses watches, or even Moses crossing the Red Sea” (p. 221). Strauss states that, “As the feeding miracle recalled the manna in the wilderness, so Jesus’ walking on the sea may perhaps reenact the Israelites’ passing through the Red Sea” (p. 281). Strauss states that, “This action clearly carries theophanic signivicance, since God alone “treads on the waves of the sea”… Jesus is acting with divine authority, doing what only God can do” (p. 285). Strauss goes on to explain Jesus’ intent in wanting to “pass by them”, stating that, “In Exod 33:18-23 Moses asks God to show him his glory. The Lord responds, “I will cause all my goodness to pass in front of you.”… God “passes by” and shows Moses his back… By “passing by” the disciples, Jesus is revealing his divine glory” (p. 286).
• When the disciples see Jesus, they think it is a ghost and they all cry out. When the disciples see Jesus walking on the water, they think he is a ghost. In the ancient world, the sea was seen as a dark and dangerous abode and a place where the spirits dwelled. The sea was seen as a dark and mysterious place fraught with danger. The fear of the disciples should be seen as quite understandable through the context of ancient culture. Lane states that it was the “popular belief that spirits of the night brought disaster” (p. 236). Witherington states that, “They thought Jesus was a phantasm, a ghost, perhaps even a sea demon, since it was believed that demons dwelt in such places” (p. 221).
• Jesus tells his disciples that it is he and to not be afraid. After the disciples cry out, Jesus consoles them. In this passage, Jesus states “ego eimi” which can carry differing connotations. This could simply mean, ‘It is me.’ Or it could be seen as the divine self-name of God, “I am”. As the divine self-designation, this would allude back to the burning bush when YHWH told Moses to call him, ‘I AM.’ Blackwell states that, “In response to their fear, Jesus declares: “It is I. Don’t be afraid.” The “it is I” could be translated “I am,” and ears familiar with the Old testament hear the divine name given to Moses in Exodus 3:13-15: “I am who I am.”” (p. 104). Lane states that, “It can be understood as a normal statement of identity (“it is I, Jesus”), but it can also possess deeper significance as the recognized formula of self-revelation which rests ultimately on the “I am that I am” of Ex. 3:14. Not only the immediate context of the walking upon the water but the words with which the emphatic “I” is framed favor the theophanic interpretation” (p. 237). Witherington states that, “such words coupled with an admonition to take heart or have no fear appear to make up a formula of divine self-revelation… this suggests that we are to see this story as theophanic in character, yet the only response the disciples show is astonishment” (p. 221-2). Strauss is unconvinced, stating that, “In light of the theophany in the immediate context, it is tempting to see here an allusion to God’s self revelation in the OT as the “I am”… an explicit divine claim would be unusual in Mark’s gospel, where Jesus reveals his divine authority through his actions, but never directly through his words. It seems unlikely, therefore, that Mark understands Jesus to be saying emphatically, “I am Yahweh!”” (p. 286-7).
• Jesus gets into the boat and the storm is immediately still. Jesus climbs into the boat and immediately the storm is calmed. In this passage, Jesus shows his authority over nature as he calms the storm. Some see the calming of the storm as an allusion to the YHWH parting the Red Sea so the Israelites could cross safely during the exodus of Egypt. Lane states that, “His walking upon the water proclaimed that the hostility of nature against man must cease with the coming of the Lord, whose concealed majesty is unveiled in the proclamation “I am he” (p. 238).
• The disciples are amazed because they did not understand about the loaves as their hearts were hardened. Mark continues his portrayal of the disciples misunderstanding Jesus’ ministry. Blackwell points out that, “This hardening also recalls… the exodus (Pharaoh’s hardening)” (p. 105). Lane states that, “The disciples certainly realized that the multitude had been fed five loaves and two fish, but they had failed to grasp that this event pointed beyond itself to the secret of Jesus’ person” (p. 237-8). Witherington concludes that, “they failed to make the connection between the miraculous provision of bread and the walking on water (Ps. 78:13-25), which should have made clear that they were in the presence of both a latter-day Moses figure and yet at the same time one who could manifest the qualities of Moses’ God” (p. 222).

In this passage Mark gets his message across through the detailed information he gives to his audience as the narrator and the single line dialogue from Jesus.

This passage is about Jesus’ authority over nature. With God’s leading of the Israelites through Moses in view, Jesus leads his disciples – the new Israel – in an even greater display of his divine authority as God. Strauss states that, “Since only God “treads on the waves of the sea” (Job 9:8), Jesus demonstrates his divine authority by walking on the water. Yet even such a self-revelation demands eyes of faith, and the disciples remain perplexed and undiscerning, because “their hearts were hardened”” (p. 282). Strauss states that, Jesus’ divine authority is on center stage as he once again exhibits mastery over nature” (p. 287).

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 resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to explain through the intercalation of the ministry of the Twelve and the death of John the Baptist the cost of discipleship. After Jesus’ disciples report to him the success of their ministry in his name, Jesus attempts to get away for a time of solace and refreshing with his disciples. However, the crowds are relentless and manage to crowd around Jesus once again. After miraculously feeding the large crowd, Jesus sends the disciples away and seeks his own solitude up the mountain.

Development of Important Words/Motifs:

• Sea. Throughout this passage the sea is an important motif. In ancient times, the sea was seen as a dark, mysterious, and dangerous abode.

Openness to Interpretive Possibilities:

Lane makes the case that Jesus dismisses the disciples abruptly because he does not want the frenzy of the crowd to swell as to take him by force to make him king. Lane adds the purpose for Jesus going up the mountain to combat the temptation of becoming a worldly king. However, nothing in the text that Mark provides indicates that this is the case. Contrary to this idea, Mark has continuously show that Jesus often seeks solitude with or without the disciples after intense ministering. It is only when one interprets Mark through the lens of John’s gospel (John 6:16) that the temptation of becoming a worldly king comes into view. Strauss states that, “Though this motivation is possible, Mark makes nothing of it. The feeding miracle certainly has messianic overtones (cf. Isa 25:6-8), but Mark presents it as an act of compassionate shepherding and nothing about the crowd’s behavior indicates messianic ambitions or expectations” (p. 284).

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• The sea. It is important to realize the ancient understanding of the sea to grasp the reaction of the disciples to Jesus walking on the water. Lane states that it was the “popular belief that spirits of the night brought disaster” (p. 236). Witherington states that, “They thought Jesus was a phantasm, a ghost, perhaps even a sea demon, since it was believed that demons dwelt in such places” (p. 221).

This passage appeals to the cultural concern of the distribution of power. In this passage Jesus shows his power and authority over nature as he walks upon water and then the storm is calmed as he steps into the boat with his disciples.

Intertext

(See Introduction - The Intertext) 

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

• Exodus 3:13-15. “13 Then Moses asked God, “If I go to the Israelites and say to them, ‘The God of your ancestors has sent me to you,’ and they ask me, ‘What is his name?’ what should I tell them?” 14 God replied to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: I AM has sent me to you.” 15 God also said to Moses, “Say this to the Israelites: The Lord, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is my name forever; this is how I am to be remembered in every generation.” In this passage from the history of the nation of Israel, God presents himself before Moses and tells him to speak to the Israelites. When Moses asks God who he should tell them sent him, God tells Moses to say that, “I AM” sent you. This passage has become known as God’s self-designation, the divine name. With all of the allusions to Moses that Mark presents in this and the surrounding passages, it seems apparent that Mark wants his audience to hear Jesus utilizing the divine name even if the disciples did not understand so on that night.
• Exodus 4:21. “21 The Lord instructed Moses, “When you go back to Egypt, make sure you do before Pharaoh all the wonders that I have put within your power. But I will harden his heart so that he won’t let the people go.” In this passage from the history of the nation of Israel, God tells Moses that he will harden Pharaoh’s heart. While this may be the most questionable allusion to the Moses motif in Mark 6:45-52, the sheer number of allusions to Moses in this passage this allusion also needs to be considered. The allusion would compare God’s hardening of Pharaoh’s heart to the hardening of the hearts of Jesus’ disciples.
• Exodus 8:15. “15 But when Pharaoh saw there was relief, he hardened his heart and would not listen to them, as the Lord had said.” In this passage from the history of the nation of Israel, the hardening of Pharaoh’s heart that God told Moses would happen is recorded. While this may be the most questionable allusion to the Moses motif in Mark 6:45-52, the sheer number of allusions to Moses in this passage this allusion also needs to be considered. The allusion would compare God’s hardening of Pharaoh’s heart to the hardening of the hearts of Jesus’ disciples.
• Exodus 14:15-31. In this passage from the history of Moses leading the Israelites out of Egypt is recorded. The Israelites grumbled to Moses about the exodus. This is alluded to as the disciples strain against the storm. Pharaoh’s heart is hardened after he allows the Israelites to leave Egypt. This is alluded to when the disciples’ hearts are hardened. Finally, Moses and the Israelites cross upon dry land after God parts the Red Sea. This is alluded to when Jesus, even greater than Moses, crosses upon the surface of the water.
• Exodus 19:3a. “3 Moses went up the mountain to God” In this passage from the history of the Israelites, Moses is called up the mountain to meet with God. From there, God give instructions to Moses for how the Israelites are to live as a people set apart for God. This is alluded to in Mark 6:46 when Jesus withdrawals up the mountain to be alone with his Father in prayer all night.
• Exodus 33:19a. “19 He said, “I will cause all my goodness to pass in front of you, and I will proclaim the name ‘the Lord’ before you.” In this passage from the history of Israel, Moses, in his frustration from leading the Israelites, asks for God to assure him of his presence. God responds by passing in front of Moses. This is alluded to when Jesus attempts to “pass by” his disciples as they strain to navigate the storm in Mark 6:45-52.
• 1 Kings 19:11a. “11 Then he said, “Go out and stand on the mountain in the Lord’s presence.” At that moment, the Lord passed by.” In this passage from the history of Israel, Elijah, in his frustration with the apostacy of the Israelites, laments to God. In response, God passed by Elijah. This is alluded to when Jesus attempts to “pass by” his disciples as they strain to navigate the storm in Mark 6:45-52.
• Job 9:8. “8 He alone stretches out the heavens and treads on the waves of the sea.” In this passage from the story of Job, Job defends God’s honor in front of his friends. In doing so, Job tells of the greatness of God. Job declares that it is God alone who is able to “tread on the waves of the sea.” In Mark 6:45-52, Jesus walks upon the water accomplishing a feat only attributable to the great “I AM”, God.
• Job 9:11. “11 If he passed by me, I wouldn’t see him; if he went by, I wouldn’t recognize him.” In this passage from the story of Job, Job defends God’s honor in front of his friends. In doing so, Job tells of the greatness of God. Job declares that if God passed in front of Job, he would not recognize him. In Mark 6:45-52, when Jesus “passed in front of” his disciples they did not recognize him.

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

• Matthew 14:22-33. This is Matthew’s parallel version of Mark 6:45-52. Matthew’s version is very similar to Mark’s while adding the account of Peter getting out of the boat walking on the water to Jesus. Matthew’s version does not disparage the disciple’s response to Jesus but states that they worshiped Jesus and declared, “Truly you are the Son of God.”
• John 6:15-21. This is John’s parallel version of Mark 6:45-52. John’s version is very similar to Mark’s version. However, John adds that after Jesus fed the large crowd that the crowd attempted to take him by force to make him king. When they did this, Jesus withdrew again to the mountain by himself. Also, John’s version does not disparage the disciples like Mark’s version does.
• John 6:20a. “20 But he said to them, “It is I…”” This passage is Jesus’ response to the disciples’ fear as he passes by them upon the water in John’s gospel. All throughout his gospel, John records various instances of Jesus utilizing the divine formula to identify himself as God. Some of these instances are evident, while others are more obscured. The use of the divine formula in the walking on water episode is one of the more disputed occurrences in John. But with the many uses of the divine formula in John, it is hard to believe that John’s audience would not have picked up on an allusion to the divine formula in this passage also. Similarly, while Mark’s use of the divine formula in Mark 6 may also be disputed, with Mark’s many allusions to Moses in this section of his gospel it is difficult to argue how his audience would not have understood the divine formula in Mark 6:50b.

This passage is the “story of God and God’s people”. In this passage, Jesus seeks alone time for his disciples and himself. This is an important concept throughout Mark’s gospel – after intense ministering personal refreshing is important. After Jesus spends the night in prayer with his Father, he sees his disciples struggling. Seeing their fear, Jesus switches directions as he has compassion for them, telling them not to be afraid. This is the “story of God and God’s people”.

Mark 6:50b (CSB)

Immediately he spoke with them and said, “Have courage! It is I. Don’t be afraid.”

Main Verbs

Spoke

Said

Have

Is

(be) Afraid

Verbs

Spoke

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

Said

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

Have

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

Is

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

(be) Afraid

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

Genre

(See Introduction - Genre)

Mark 6:6b – 8:30. Lane states that, “The new section introduced by Ch. 6:14 and extending to Ch. 8:30 focuses upon a period during which Jesus was frequently in retirement beyond the borders of Galilee” (p. 210). The only glaring issues with this demarcation is that it separates an intercalation of that begins in 6:6b and ends at 6:32.

Mark 7:1-15. This passage is a narrative within a gospel. Tolbert states this passage “is a long, repetitions controversy/teaching episode” (p. 184). Strauss states that, “The passage is comprised of a controversy story (vv. 1-13) followed by teaching from Jesus (vv. 14-23)” (p. 296).

Demarcation of the Text

None of the English translations surveyed demarcate this passage as this study. One way they demarcate this passage is by including the longer section of 7:1-23 as one cohesive section. This includes the Jesus’ rejection of tradition and his teaching about what defiles a person. The second way that the English translations demarcate this passage is to put a break between the Jesus’ rejection of tradition and what defiles a person. This study looks at the demarcation not with the theme in mind but based on scene change. In 7:1-15, Jesus is speaking to a large crowd after the Pharisees criticize his disciples. In 7:17, Jesus gets away with his disciples to teach them the secrets of his teaching. This is an overarching theme in Mark’s gospel that he has made clear in his authorial statements; Jesus speaks to the crowds in parables, but the secrets of the kingdom of God are revealed to his disciples. This is the lens through which this study demarcates this passage.

• CSB, NRSV, NIV, CEB, NLT. The CSB, NRSV, NIV, CEB, and NLT demarcate this passage to include 7:1-23 entitled The Traditions of the Elders (CSB). 
• ESV, NASB, CEV. The ESV, NASB, and CEV demarcate this passage as part of two separate sections. The first section includes 7:1-13 entitled Traditions and Commandments (ESV). The second section includes 7:14-23 entitled What Defiles a Person (ESV).
• MSG. The MSG demarcates this passage as part of the longer section that includes 7:1-37 entitled The Source of Your Pollution.
• William L. Lane. Lane demarcates this passage belonging to parts of three separate sections. The first section includes 7:1-8 entitled Defilement According to the Tradition. The second section includes 7:9-13 entitled The Conflict between Commandment and Tradition. The third section includes 7:14-23 entitled True Defilement. However, Lane states that, “A sustained concern with defilement, tradition and real, indicates that Mark intends Ch. 7:1-23 to be taken as a single unit” (p. 244).
• Ben Witherington III. Witherington demarcates this passage as belonging to the larger section that includes 7:1-23 entitled Making a Clean Break with the Past.
• Mark L. Strauss. Strauss demarcates this passage as belonging to the larger section that includes 7:1-23 entitled Commandments of God and Human Traditions.

The textual marker that assists in demarcating this passage is Mark as the narrator indicating a scene change which is not located in a specific time or place. Lane states that, “The material of these verses has no definite connection with the preceding narratives and it is impossible to determine when or where the incident took place” (p. 244). Strauss agrees, stating that this passage “is introduced without chronological or geographical connection to what precedes” (p. 294). In the previous passage, Jesus and his disciples were ministering in the region of Gennesaret. In this passage, Mark describes a group of Pharisees and teachers of the law arriving to confront Jesus regarding the behavior of his disciples. Jesus rejects the traditions of the elders and declares that nothing that enters a person defiles that person. The scene then changes again as Jesus goes away with his disciples so he can explain his teaching.

Including other verses as being a part of this basic unit undermines and complicates Mark’s teachings.

The Argument of the Text

In this passage, Mark once again slows down the narrative. This story that Mark is telling is rare in his gospel as he does not locate it in time and location. In this passage, Mark tells of the Pharisees arriving from Jerusalem to check on Jesus’ ministry. Mark uses a controversy episode to describe Jesus’ teaching about traditions and the condition of a person’s heart. There are four characters in this scene: The Pharisees and scribes from Jerusalem, Jesus, the disciples, and the crowd. In this passage only two characters speak: The Pharisees and scribes and Jesus. Strauss states that, “Mark returns to the theme of opposition to Jesus’ ministry by the religious leaders, which had characterized the early Galilean ministry” (p. 294).

The characters in this narrative act in a way that is consistent with how Mark has developed them throughout his gospel. The Pharisees and scribes come to check on Jesus and to look for any errors in his teaching. Jesus acts consistently when he does not shy away from the criticism of the religious leaders and by having compassion for the crowd. 

The information provided by the author and the dialogue between the characters determines how to react to the characters in this passage.

The issues in this passage:

• The Pharisees and scribes observe that Jesus’ disciples were not following the traditions of their elders. While Mark does not specifically state that the Pharisees and scribes were sent from Jerusalem to confront Jesus, Mark has already mentioned in 3:6 that the Pharisees were plotting with the Herodians to execute Jesus. Also, later in chapter three, scribes have come down from Jerusalem and accuse Jesus of being possessed by Beelzebub. Witherington states that, “Mark 7:1 begins with what appears to be an official delegation of Pharisees and some scribes from Jerusalem coming to investigate what Jesus is doing” (p. 224).
• The narrator explains the traditions of the Jewish elders. Mark goes into great detail describing Jewish tradition to explain why the Pharisees and scribes were being critical of the behavior of Jesus’ disciples. This passage makes a case for Mark’s audience being mostly made up of gentiles as a Jewish audience would not have needed such an explanation. Jesus describes how the Jewish religious leaders have taken the boundary laws that Moses gave them and have added to them to protect themselves from defilement. Unfortunately, what the religious leaders meant as a protection to maintain purity before God, became more of a burden and yoke upon the people. Lane states that, “The Pharisees surpassed the priests in their zeal to safeguard themselves from ritual defilement” (p. 246). Lane continues, stating that, “Theoretically, the oral law was a fence which safeguarded the people from infringing the Law. In actuality it represented a tampering with the Law which resulted inevitably in distortion and ossification of the living word of God” (p. 248-9). Strauss concurs, stating that, “The rabbis believed they were putting a “fence around the Torah” to protect God’s law from violation” (p. 299).
• The Pharisees and scribes confront Jesus for the behavior of his disciples. During ancient times, the behavior of a disciple was an extension of their rabbi. This is not dissimilar from modern times. Often, the acts of an understudy are a reflection upon the mentor. Lane points out that, “The Pharisees… were strong proponents of “the priesthood of all believers” in the sense that they considered the priestly regulations to be obligatory for all men” (p. 246). Witherington points out that, “The issues, however, really has to do with Jesus, who is seen as responsible for the behavior of his followers” (p. 224). Strauss states that, “They approach Jesus with their complaint because a rabbi was considered responsible for his disciples’ actions” (p. 300).
• Jesus quotes the prophet Isaiah as he reveals the true hearts of the Jewish religious leaders. Jesus quotes from the very scriptures the Jewish religious leaders attempt to uphold. Strauss states that, “Two main points are made in the Isaiah quote. First, the people were merely giving God lip service rather than a true dedication of their heart; second, this has resulted in the elevation of their own traditions above the authentic commands of God” (p. 300).
• Jesus confronts the religious leaders for placing more importance upon tradition than God’s command. After quoting Isaiah, Jesus explains how the religious leaders fit Isaiah’s description. The religious leaders were placing more importance upon their traditions than upon the true commands from God. Strauss states that, “With their traditions the religious leaders found ways to negate God’s command” (p. 302).
• Jesus quotes Moses’ command to honor father and mother and confronts the religious leaders for not following the command. Jesus utilizes the example of the Jewish tradition of giving to describe how the religious leaders were placing more importance upon human tradition than God’s commands. God, through Moses, commanded the His people to honor their father and mother by providing for them in the later years of their life. This was an important way of life for the ancient world. The religious leaders however were gifting the resources to God that should have been used to take care of their elderly parents. Strauss points out that, “Honoring parents was among the highest of values in biblical times… honor especially meant caring for the physical needs of one’s parents in their old age… Just as anger is equivalent to murder, so withholding support for parents is equivalent to cursing them” (301).
• Jesus then addresses the crowd stating that nothing that enters a person defiles a person. After confronting the religious leaders, Jesus turns to the crowd and teaches them through a parable that nothing that enters a person makes them unclean, but it is what comes out of a person that defiles them. Witherington states that, “Jesus believes not physical things, but moral attitudes defile a person” (p. 227).

In this passage Mark gets his message across through the detailed information he gives to his audience as the narrator and the dialogue between the characters.

This passage is about importance of following the heart of God’s commands. In this passage, the religious leaders criticized Jesus’ disciples for not following the human-made rituals and traditions of the age. Jesus points out that God is more concerned with following the commands of His heart than adhering to ritualistic traditions. Tolbert states that, “The fundamental point of the proceedings is that the heart is the basis of good or evil, not outward custom, appearance, or ritual” (p. 184).

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 resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to explain through the intercalation of the ministry of the Twelve and the death of John the Baptist the cost of discipleship. After Jesus’ disciples report to him the success of their ministry in his name, Jesus attempts to get away for a time of solace and refreshing with his disciples. However, the crowds are relentless and manage to crowd around Jesus once again. After miraculously feeding the large crowd, Jesus sends the disciples away and seeks his own solitude up the mountain.

Development of Important Words/Motifs:

• Traditions. Mark utilizes the word “traditions” five times in this passage. Jesus makes a clear distinction between the importance of God’s commands versus human tradition.

Openness to Interpretive Possibilities:

Without reading further, one does not see that Jesus will get alone with his disciples and teach them about the parables he shared with the crowd. Jesus will go further in his teaching with the disciples by describing how what enters a person is not what defiles them but what comes out of a person is what defiles them.

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

One identifiable topic of discussion from the ancient world that is represented in this passage is the act of “Corban”. Corban is the act of gifting to God. In this passage, Jesus criticizes the Jewish religious leaders for not following God’s commands when they gave the resources to God that should have been used to provide for their elderly parents.

This passage appeals to the cultural concern of the purity and social roles.

• Purity. This passage appeals to the cultural concern of purity. In Old Testament times, God gave Moses commands He wanted his chosen people to follow. Many of these commands were what could be described as “Border Laws.” These Border Laws were not as much about ethical and moral concerns as much as they were about God calling his people to act in such a way as they would stand out from the people who were living around them. Many purity laws fall into this category. The Pharisees were devout followers of God’s command. So as a way to protect themselves from coming close to breaking God’s commands, they created human traditions that were even more strict than God’s commands. Unfortunately, this had an adverse effect as it placed more of a burden upon God’s people and prevented some from following through on the true heart of God’s commands.
• Social roles.  This passage appeals to the cultural concern of social roles. In the ancient world people who were too young, too old, or unable to work were often marginalized and relied upon their families and the generosity of others to provide for their physical needs. In God’s kingdom, blood relatives are first in line when it comes to the responsibility of caring for one’s elders. The very people who should have been the example, the religious leaders, were ignoring God’s command. Instead of using their resources to care for their elderly parents, they dedicated those resources to God.

The Interface of Contexts:

In this passage, Jesus turns the Jewish worldview upside down. For millennia, the Jews had lived according to border laws that God had established to set them apart from the people who lived around them. The border laws were established so that the Israelites would be noticed. Jesus’ mission was to free God’s people from those restrictions and the much heavier yoke of traditions that the religious leaders had placed upon them in an attempt to safeguard themselves as a set apart people.

A similar situation exists even today among many groups of Christians. Many people have a difficult time distinguishing between a command from God and a religious tradition that has been established and has developed by humankind. Many Christians today struggle with adhering to religious traditions versus loving people.

Intertext

(See Introduction - The Intertext)

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

• Exodus 20:12. “12 Honor your father and your mother so that you may have a long life in the land that the Lord your God is giving you.” Jesus quotes this command that God gave his people through Moses. Jesus confronted the Pharisees and scribes for withholding resources from their parents in their old age.
• Exodus 21:17. “17 “Whoever curses his father or his mother must be put to death.” Jesus quotes this command that God gave his people through Moses. Jesus confronted the Pharisees and scribes for withholding resources from their parents in their old age. In ancient times withholding resources from their parents in their old age was equal to cursing their parents.
• Leviticus 20:9. “9 “If anyone curses his father or mother, he must be put to death. He has cursed his father or mother; his death is his own fault.” Jesus quotes this command that God gave his people through Moses. Jesus confronted the Pharisees and scribes for withholding resources from their parents in their old age. In ancient times withholding resources from their parents in their old age was equal to cursing their parents.
• Deuteronomy 5:16. “16 Honor your father and your mother, as the Lord your God has commanded you, so that you may live long and so that you may prosper in the land the Lord your God is giving you.” Jesus quotes this command that God gave his people through Moses. Jesus confronted the Pharisees and scribes for withholding resources from their parents in their old age.
• Isaiah 29:13. “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.” It is more important to God that the hearts of his people are aligned with his own than the rules they obey.

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

• Sirach 3:3. “3 Those who honor their father atone for sins”. This passage from the Jewish Apocrypha explains the context of caring for a person’s father and mother during the time of Jesus.
• Sirach 3:8. “8 Honor your father by word and deed, that his blessing may come upon you.” This passage from the Jewish Apocrypha explains the context of caring for a person’s father and mother during the time of Jesus.
• Sirach 3:12. “12 My child, help your father in his old age, and do not grieve him as long as he lives” This passage from the Jewish Apocrypha explains the context of caring for a person’s father and mother during the time of Jesus.
• Philo, Decalogue 116-118. “116In the case of storks the old birds remain in their nests because they are unable to fly; but their children, I had very nearly said, traverse the whole of earth and sea, and from all quarters provide their parents with what is necessary for them. 117 And so they, living in a tranquility worthy of their time of life, enjoy all abundance, and pass their old age in luxury; while their children make light of all the hardships they undergo to furnish them with the means of support, under the influence both of piety and also of the expectation that they also in their old age will receive the same treatment from their descendants; and so they now discharge the indispensable debt which they owe their parents, knowing that in proper time, they will themselves receive what they are now bestowing. And there are also others who are unable to support themselves, for children are no more able to do so at the commencement of their existence, than their parents are at the end of their lives. On which account the children, having while young been fed in accordance with the spontaneous promptings of nature, now with joy do in return support the old age of their parents. 118 Is it not right, then, after these examples, that men who neglect their parents should cover their faces from shame, and reproach themselves for disregarding those things which they ought to have cared for alone, or in preference to any thing else whatever? And this too, when they would not have been so much conferring benefits as requiting them? For the children have nothing of their own which does not belong to the parents, who have either bestowed it upon them from their own substance, or have enabled them to acquire it by supplying them with the means.” In this passage from the early Jewish writing Decalogue, Philo describes the Jewish thinking regarding honoring one’s father and mother during Jesus’ times.

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

• Matthew 15:1-9. This is Matthew’s parallel version of Mark 7:1-15.

This passage is the “story of God and God’s people”. In this passage, Jesus criticizes the religious leaders for creating traditions and making them more important than the heart of God’s commands. Jesus concludes that what God is really wanting from his people is to minister to people so that the heart of His commands is realized. Tolbert states that, “Established tradition, custom, prescribed rituals are, for the Gospel of Mark, secondary values at best. The welfare of human beings, especially the weak and oppressed, and the dispositions of the heart are the primary demands of religious life” (p. 184). This is the “story of God and God’s people”.

Mark 7:9 (CSB)

9 He also said to them, “You have a fine way of invalidating God’s command in order to set up your tradition!

Main Verbs

Said

Invalidating

Set up

Verbs

Said

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

Invalidating

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

Set up

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

Genre

(See Introduction - Genre)

Mark 6:6b – 8:30. Lane states that, “The new section introduced by Ch. 6:14 and extending to Ch. 8:30 focuses upon a period during which Jesus was frequently in retirement beyond the borders of Galilee” (p. 210). The only glaring issues with this demarcation is that it separates an intercalation of that begins in 6:6b and ends at 6:32.

Mark 7:24-30. This passage is a narrative within a gospel. This narrative is an exorcism narrative in which a Gentile woman asks for Jesus to intervene by exorcising a demon from her son. Blackwell states that, “Mark depicts Jesus as intentionally crossing ethnic, religious, and social boundaries for the sake of extending the blessings of God to gentiles” (p. 118-9).

Demarcation of the Text

There is almost unanimous agreement among the English translations surveyed demarcating this passage as one cohesive section.

• 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 Gentile Mother’s Faith (CSB).
• NASB. The NASB demarcates this passage to include 7:24-37 as one cohesive section entitled The Syrophoenician Woman.
• MSG. The MSG demarcates this passage as part of the longer section that includes 7:1-37 entitled The Source of Your Pollution.
• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Faith of a Gentile.
• Ben Witherington III. Witherington demarcates this passage as one cohesive section entitled Beyond All Bounds.
• Mark L. Strauss. Strauss demarcates this passage as one cohesive section entitled The Faith of the Syrophoenician Woman.

The textual marker that assists in demarcating this passage is Mark as the narrator informing his audience that Jesus left the region of Galilee and traveled to the region of Tyre. After this narrative, Mark again informs his audience that Jesus left Tyre and traveled to Sidon and Decapolis before traveling back to Galilee. In addition to the change in location, this passage includes character and thematic changes. In this passage, the disciples disappear into the background and are not mentioned. Also, instead of ministering to an almost exclusively Jewish crowd throughout most of his ministry, in this passage Jesus rewards the faith of a Gentile woman as he casts out a demon from her daughter.

Including other verses as being a part of this basic unit undermines and complicates Mark’s teachings.

The Argument of the Text

• Narrative analysis. In this passage Jesus ventures beyond the primarily Jewish audience of Galilee. Mark begins to make a shift in his gospel where Jesus distances himself from his home area of Galilee and eventually makes his way to Jerusalem where his mission from the Father will culminate. Tolbert states that, “The story of the healing of the Syrophoenician woman’s daughter, the second of the three healings between the feeding stories, dramatizes the principle behind the controversy / teaching session. The story begins, as did the healing immediately preceding the teaching episode, with another reminder of Jesus’ fame and his attempts to avoid it” (p. 185). Strauss states that, “The journey immediately follows Jesus’ teaching on clean and unclean things. Jesus’ pronouncement… symbolically prepares the reader for Jesus’ ministry to “unclean” Gentiles here and in the next two episodes” (p. 309).
• Character analysis. There are two characters in this scene: Jesus and a Greek speaking Syrophoenician Gentile woman. Mark slows the narrative down as he gives in depth details and records several lines of dialogue from each character. In this passage both characters speak.
• Structural analysis. Strauss states that, “The episode has features typical of a healing narrative, including an approach with a request for healing, an obstacle to be overcome, a response of faith, Jesus’ pronouncement of healing, and confirmation of the healing. Yet the account may also be treated as a controversy/pronouncement story, since Jesus’ initial rejection is challenged by the woman, after which he makes an authoritative pronouncement” (p. 310). 

In this passage, Mark presents Jesus in a way that is unique thus far in his gospel. Previously when Jesus encounters anyone with a need he has compassion for them and frees them from the grasp of the enemy. Specifically, when Jesus landed ashore in 5:1, he casts out a legion of demons from a seemingly Gentile man. This passage is unique as Jesus tells the Gentile woman that he needs to care for the needs of the Jewish people first. It is only after her response to him that Jesus frees her daughter from her demonic possession.

The information provided by the author and the dialogue between the characters determines how to react to the characters in this passage.

The issues in this passage:

• Jesus departs to the region of Tyre entering a house for solitude but cannot escape notice. Earlier, Mark has informed his audience in 3:7-8 that Jesus’ fame has spread all throughout Palestine, from Sidon to the north to Jerusalem in the south. Jesus now leaves the central location of his ministry thus far in Mark’s gospel to venture into Gentile regions to the north of Galilee. Jesus enters a house to seek solitude, but as Mark has portrayed throughout the gospel Jesus cannot escape notice. Lane states that, “He had already had contact with a delegation from Tyre and Sidon (Ch 3:8) and the fame of his power over sickness and demonic possession had preceded him” (p. 260).
• When a Syrophoenician woman hears of Jesus’ presence she immediately approaches him asking for him to exorcise a demon from her daughter. As soon as she hears of Jesus’ arrival, a gentile woman approaches Jesus apparently knowing of his authority over unclean spirits. Lane points out that, “Her prostration at Jesus’ feet was a mark of deep respect as well as profound grief” (p. 261).
• Jesus responds by stating the children (Jews) should be fed before the dogs (non-Jews). Jesus, for the first time unambiguously, declares that his mission is first and foremost to the Israelite people. Blackwell states that, “Jesus’s denial is framed within the context of Israel’s special relationship to God… Israel may be “first”, but nothing in the narrative suggests that gentiles are to be excluded from the benefits of the kingdom” (p. 120). Tolbert points out that, “Jesus, in an apparent reversal of position from the just concluded teaching session, expresses his reluctance to help her in a highly disparaging metaphor, likening her to a dog” (p. 185). Lane states that, “Jesus acknowledges the privileges of Israel and affirms that the time has not yet come for blessing to be extended to the Gentiles” (p. 261). Witherington states that, “the use of the term is likely an insult or slur, especially when spoken by a Jew to a Gentile” (p. 232). Strauss softens Jesus’ response, stating that, “Jesus responds with an analogy that, at first sight, seems offensive and shocking. The “children” clearly refers the people of Israel and the “dogs” to Gentiles” (p. 312). Strauss concludes that, “Jesus’ word choice does soften his statement somewhat, and this is picked up by the woman, who introduces the image of domestic dogs present under the table. This is a more Gentile image, since dogs were rarely pets in Jewish culture” (p. 312-3).
• The woman responds by reminding Jesus that even the dogs get crumbs from under the table as the children eat. The woman is not deterred by Jesus’ declaration. She reminds Jesus that even those outside the Israelite nation can benefit from his ministry. Lane states that, “She felt no insult in the comparison between children and the household and the pet dogs. Instead she neatly turned it to her advantage: the crumbs dropped by the children, after all, are intended for the dogs! …what she requests is not the whole loaf but a single crumb” (p. 263). Witherington states that, “the woman is not put off by Jesus’ remark, perhaps because she is so desperate for aid, or possibly we are to think there is something in the way Jesus put the matter that invited a rejoinder” (p. 232). Strauss states that, “the woman recognizes that the salvation of the Jews means blessings for the Gentiles” (p. 314).
• Jesus exercises the daughter’s demons because of the woman’s response. Tolbert states that, “By faith, Greeks too can share “the children’s bread.”” (p. 185). Lane states that, “The irresistible confidence of the woman in Jesus delighted him” (p. 263). Witherington states that, “The woman achieves her desire not so much by a witty remark as by a faith that goes on beseeching the One who can help until the aid is granted” (p. 233). Strauss states that, “This Gentile woman is a remarkable model of faith. Although a true outsider to Israel’s elite by virtue of her gender and ethnicity, she demonstrates the attributes that God is seeking in his people” (p. 316).
• The woman returns home to find her daughter on the bed well again. Lane states that, “a Hellenistic woman shows a profound confidence in Jesus and is not disappointed in her expectations” (p. 264). Strauss concludes that, “God’s salvation is breaking into human history and the Gentiles are able to receive the same salvation blessings experienced by the Jews” (p. 316).

In this passage Mark gets his message across mostly through the words of Jesus.

This passage is about Jesus going above and beyond his mission from the Father by exorcising a demon from the daughter of a gentile woman. Strauss states that, “The account of the persistent faith of the Syrophoenician woman powerfully illustrates both the priority of Israel in salvation history and the full inclusion of the Gentiles in the blessings of that salvation” (p. 309).

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 resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to explain through the intercalation of the ministry of the Twelve and the death of John the Baptist the cost of discipleship. After Jesus’ disciples report to him the success of their ministry in his name, Jesus attempts to get away for a time of solace and refreshing with his disciples. However, the crowds are relentless and manage to crowd around Jesus once again. After miraculously feeding the large crowd, Jesus sends the disciples away and seeks his own solitude up the mountain.

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

This passage highlights the divide between Jewish people and the gentiles. During OT times, the Israelites were to keep themselves separate from the nations. This did not mean that they were not to influence the nations. In fact, their holiness was to be a light to the nations. Their holiness was to be a beacon, drawing others into the worship of the one true God. God made it clear through Moses that foreigners could become part of God’s kingdom through converting to Judaism. But because of past generations intermarrying with gentiles the Israelite nation experienced exile. In an attempt to guard themselves against a future exile, the Jewish people widened the gulf between themselves and their neighbors. To be in the company of a gentile was considered to render an Israelite unclean.

This passage appeals to the cultural concern of purity. Israelites were not to fellowship with non-Israelites. But throughout his ministry so far, Jesus has made it clear that the things that make others unclean have no effect upon him. Conversely, Jesus brings others up instead of them making him unclean. Blackwell states that, “Instead of promoting a stereotype, the Markan Jesus subverts expectations by repeatedly crossing religious and cultural boundaries, demonstrating that purity is a matter of the heart, not ethnicity, food, or unwashed hands” (p. 121).

The Interface of Contexts:

In this passage, Jesus turns the Jewish worldview upside down. For millennia, the Jews had lived according to border laws that God had established to set them apart from the people who lived around them. The border laws were established so that the Israelites would be noticed. In previous passages, Mark reveals that Jesus’ mission was to free God’s people from those restrictions and the much heavier yoke of traditions that the religious leaders had placed upon them in an attempt to safeguard themselves as a set apart people. This passage, however, seems to be bolstering the divide between Jew and gentile. More accurately however, this passage reveals that Jesus’ specific mission was to the Jews. The mission to the Gentiles will be undertaken by the Apostles and Jesus’ Church after his ascension.

In a similar fashion, Jesus’ Church today must remember that they are to continue to be a light to the nations as the Israelites were in the old covenant. Christians today have the freedom from border laws that inhibited the Israelites from proselytizing. Christians today need to be careful not to separate themselves so much from the world that they have no influence on the world. The Church is called by Jesus to let their light shine so the world will see.

Intertext

(See Introduction - The Intertext)

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

• Jubilees 22:16. “16My son Jacob, remember my words. Observe the commandments of Abraham, your father, separate yourself from the nations (gentiles), and do not eat with them. Do not emulate their works, and do not associate with them because their works are unclean, and all their ways are a pollution and an abomination and uncleanness.” In this passage from the ancient Jewish historical writing, the author communicates the divide between Jews and non-Jews from the Jewish perspective. This viewpoint helps reveal the social condition during Jesus’ ministry.
• Jubilees 30:7. “7 If there is any man in Israel who wishes to give his daughter or his sister to any man who is of the offspring of the Gentiles he shall surely die. They shall stone him, for he has committed shame in Israel. They shall burn the woman with fire, because she has dishonored the name of the house of her father, and she shall be rooted out of Israel.” In this passage from the ancient Jewish historical writing, the author communicates the consequence for any Jews who intermarry with the Gentiles.

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

• Matthew 15:21. This is Matthew’s parallel version of Mark 7:24-30.
• Acts 13:46-48. “46 Then both Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God should be spoken first to you. Since you reject it and judge yourselves to be unworthy of eternal life, we are now turning to the gentiles. 47 For so the Lord has commanded us, saying, ‘I have set you to be a light for the gentiles, so that you may bring salvation to the ends of the earth.’” 48 When the gentiles heard this, they were glad and praised the word of the Lord, and as many as had been destined for eternal life became believers.” In this passage from his early history of Jesus’ church, Luke records Paul and Barnabas’ response to the Jewish people in the synagogue as their message about Jesus of Nazareth was rejected. It was the common practice of Paul and his companions to first go to the Jews in the synagogue and only after being rejected to preach the good news of Jesus to the gentiles. This passage underscores God’s desire to reveal the new covenant to the Israelites so that the entire world will be drawn to Him through their testimony. This helps reveal Jesus’ mindset in Mark 7:24-30.
• Acts 18:6. “6 When they opposed and reviled him, in protest he shook the dust from his clothes and said to them, “Your blood be on your own heads! I am innocent. From now on I will go to the gentiles.” In this passage from his early history of Jesus’ church, Luke records Paul’s response to the Jewish people in the synagogue of Corinth as his message about Jesus of Nazareth was rejected. It was the common practice of Paul and his companions to first go to the Jews in the synagogue and only after being rejected to preach the good news of Jesus to the gentiles. This passage underscores God’s desire to reveal the new covenant to the Israelites so that the entire world will be drawn to Him through their testimony. This helps reveal Jesus’ mindset in Mark 7:24-30.
• Romans 1:16. “16 For I am not ashamed of the gospel; it is God’s saving power for everyone who believes, for the Jew first and also for the Greek.” In this passage to his audience in Rome, Paul explains that the good news of God’s reconciliation for all people through his Son, Jesus Christ, was for the Israelites first and then for the world. This helps reveal Jesus’ mindset in Mark 7:24-30.

This passage is the “story of God and God’s people”. In this passage, Jesus reveals that his primary mission from the Father is to minister to the Israelite nation. This passage is clear however that Jesus has compassion for all people. Strauss states that, “Mark’s narrative purpose is to illustrate the faith of a Gentile woman and so provide a foreshadowing of the Gentile mission” (p. 311). This is the “story of God and God’s people”.

Mark 7:29 (CSB)

29 Then he told her, “Because of this reply, you may go. The demon has left your daughter.”

Main Verbs

Told

(may) Go

(has) Left

Verbs

Told

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

(may) Go

• Tense – Present
• Mood – Subjunctive
• Voice – Active

(has) Left

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

Genre

(See Introduction - Genre)

Mark 6:6b – 8:30. Lane states that, “The new section introduced by Ch. 6:14 and extending to Ch. 8:30 focuses upon a period during which Jesus was frequently in retirement beyond the borders of Galilee” (p. 210). The only glaring issues with this demarcation is that it separates an intercalation of that begins in 6:6b and ends at 6:32.

Mark 8:1-9. This passage is a narrative within a gospel. This narrative is a miracle narrative in which Jesus for the second times miraculously multiplies a small lunch so that it feeds more than 4,000 people.

Demarcation of the Text

The majority of English translations surveyed include verse ten as being a part of this narrative. Strauss admits that verse ten “functions both as the conclusion to the present episode and the introduction to the next” (p. 334). This is exactly the case, but for the sake of this study verse ten has been included in the following passage. Mark 8:1-9 is a concise narrative that arrives at its conclusion in verse nine. Mark authored his gospel with no intent on it being separated as is done in modernity. 

• CSB, ESV, NRSV, CEB, NLT, CEV. The CSB, ESV, NRSV, CEB, NLT, and CEV demarcate this passage to include verse ten. The passage is entitled Feeding Four Thousand (CSB). 
• NASB. The NASB demarcates this passage as part of the much longer section that includes 8:1-26. The passage is entitled Four Thousand Men Fed.
• NIV. The NIV demarcates this passage as part of the longer section that includes 8:1-13. The passage is entitled Jesus Feeds the Four Thousand.
• MSG. The MSG demarcates this passage as part of the longer section that includes 8:1-12. The section is entitled The Source of Your Pollution.
• William L. Lane. Lane demarcates this passage to include verse ten. The passage is entitled The Provision of Bread in the Decapolis.
• Ben Witherington III. Witherington demarcates this passage to include verse ten. The passage is entitled Fed-up Gentiles.
• Mark L. Strauss. Strauss demarcates this passage to include verse ten. The passage is entitled Feeding the Four Thousand.

The narrator begins this passage with, “In those days…” indicating a change in the scene. In addition to the textual marker, in this passage the characters and theme changes as Jesus again multiplies a small lunch so that over 4,000 people are fed.

Including other verses as being a part of this basic unit undermines and complicates Mark’s teachings.

The Argument of the Text

• Narrative analysis. In this passage Jesus continues his ministry outside of the primarily Jewish audience of Galilee. It is assured that there were Jews in attendance, but it is just as assured that Mark is continuing Jesus’ ministry to the Gentiles in this passage.
• Character analysis. There are three characters in this scene: a large crowd, Jesus, and the disciples. This narrative is one of the slower narratives found in Mark where the author slows down the narrative giving in-depth details and recording several lines of dialogue from the characters. Two of the characters in this passage speak: Jesus and the disciples.
• Structural analysis. Lane points out that this passage begins the second of two parallel sections that highlight a miraculous feeding, a sea journey, conflict with the Pharisees, a conversation about bread two healings, and a proclamation regarding Jesus’ ministry. This passage is similar to Mark 6:33-44 in which Jesus utilizes a small lunch to feed thousands of people who were in a remote place listening to him teach. Strauss states that, “Like the first feeding miracle, this one has features typical of a miracle story, with a description of the setting, the problem, the miracle, and the result” (p. 328).

In this passage, Jesus has compassion for the large crowd since they have been listening to him for three days and have nothing to eat. Similar to how Jesus has acted thus far in Mark’s gospel, in this passage he again directs his disciples to feed the large crowd. The disciples, acting as they have been characterized thus far, respond with bewilderment. Jesus, consistent with his prior behavior, takes what the disciples have and utilizes that to feed thousands of people to their fill with leftovers.

The information provided by the author and the dialogue between the characters determines how to react to the characters in this passage.

The issues in this passage:

• Jesus has compassion for the large crowd that has listened to him teach for three days. Jesus has compassion as the large crowd has been listening to intently to his teaching. After three days, any provisions that the crowd had brought were now long gone. Jesus takes care of his people. They have sat at his feet and eaten his word as their spiritual nourishment. Lane states that, “The sole purpose of the feeding is to meet the physical needs of the multitude, who chose to be nourished by Jesus’ word rather than bread” (p. 273).
• Jesus directs his disciples to feed the large crowd since they are out of food and cannot physically travel far enough to get food. Jesus continues to commission his disciples to fulfill his ministry. Not only has he been teaching the disciples with his words, but he is also providing tangible opportunities for them to be an extension of his hands and feet.
• Jesus’ disciples respond by questioning how they are to feed such a large crowd in a desolate location. In this passage, there is no condemnation of the disciples. Their question was legitimate.
• Jesus takes what the disciples have and blesses it, multiplying it and having the disciples feed the large crowd in an orderly fashion. This is another example of Jesus taking what little provisions his people can provide and utilizing that to meet the need.
• When the large crowd has eaten until they are all satisfied Jesus directs his disciples to gather the leftovers. Not only does Jesus meet the need, but he meets the need in such a way that his people are satisfied, and beyond that there is an abundance. Jesus supplies for the needs of his people with abundance.

In this passage Mark gets his message across mostly through narrating this miracle of Jesus with a few lines of dialogue from the characters.

This passage is about Jesus’ compassion for people and using his authority over nature as he took the small amount of food that the disciples had and miraculously multiplied it so that it fed several thousand people. Strauss states that, “This second feeding miracle, like the first, portrays Jesus as the authoritative Messiah and a compassionate shepherd feeding his people in a “wilderness” place – a preview of the messianic banquet. By narrating this second miracle in the Decapolis and placing it in the context of Jesus’ interaction with Gentiles, Mark implicitly affirms that the invitation to the messianic banquet is not for Israelites alone, but for all people everywhere” (p. 327).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Test 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 resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to explain through the intercalation of the ministry of the Twelve and the death of John the Baptist the cost of discipleship. After Jesus’ disciples report to him the success of their ministry in his name, Jesus attempts to get away for a time of solace and refreshing with his disciples. However, the crowds are relentless and manage to crowd around Jesus once again. After miraculously feeding the large crowd, Jesus sends the disciples away and seeks his own solitude up the mountain.

Openness to Interpretive Possibilities:

The argument has been posited by many that historically there was only one miraculous feeding by Jesus and that Mark is telling the same story twice (6:33-44 and 8:1-9). However, many of Mark’s details point to two separate occasions. The numbers are different between the two stories. Mark uses different terms in Greek. These different terms in Greek highlight the differing characters of the two narratives. The first miraculous feeding was before a Jewish crowd while the second was for a Gentile crowd.

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to the cultural concern of distribution of power. In this passage, Jesus authority over nature by miraculously multiplying a small amount of food so that it feeds over several thousand people with plenty left over.

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 15:32-38. This is Matthew’s parallel version of Mark 8:1-9.

This passage is the “story of God and God’s people”. In this passage, Jesus reveals his compassion and authority. Jesus has compassion for a crowd of several thousand as they have listened to him teach over three days. Jesus compassion for the large crowd which leads him to miraculously multiply a small amount of food so that it feeds the entire crowd with plenty of food left over. Strauss states that Jesus “is the good shepherd who has compassion on the sheep and the spiritual and physical resources to meet their needs. God’s people can rest assured that in times of need he will provide” (p. 334). This is the “story of God and God’s people”.

Mark 8:2 (CSB)

2 “I have compassion on the crowd, because they’ve already stayed with me three days and have nothing to eat.

Main Verbs

Have

Stayed

Have

Verbs

Have

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

Stayed

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

Genre

(See Introduction - Genre)

Mark 6:6b – 8:30. Lane states that, “The new section introduced by Ch. 6:14 and extending to Ch. 8:30 focuses upon a period during which Jesus was frequently in retirement beyond the borders of Galilee” (p. 210). The only glaring issues with this demarcation is that it separates an intercalation of that begins in 6:6b and ends at 6:32.

Mark 8:11-21. This passage is a narrative within a gospel. Strauss states that, “The episode is a controversy story involving the disciples and teaching provided by Jesus” (p. 343).

Demarcation of the Text

While there is a wide range of demarcations represented, the majority of English translations surveyed exclude verse thirteen as being a part of this narrative. Verse thirteen transitions from one scene to another and concludes the preceding section and introduces the following section. For the sake of this study verse thirteen has been included in this section and not the prior section. It is helpful to remember that Mark authored his gospel with no intent on it being separated as is done in modernity. 

• CSB. The CSB demarcates this passage to include 8:11-21. The passage is entitled The Leaven of the Pharisees and Herod.
• ESV, NRSV, NIV, CEB, NLT, CEV. The ESV, NRSV, NIV, CEB, NLT, and CEV demarcate this passage placing verse thirteen in the narrative that proceeds this passage. This passage is entitled The Leaven of the Pharisees and Herod (ESV).
• NASB. The NASB demarcates this passage as part of the much longer section that includes 8:1-26. The passage is entitled Four Thousand Men Fed.
• MSG. The MSG demarcates this passage as belonging to the larger section that includes 8:13-26 entitled Contaminating Yeast.
• William L. Lane. Lane demarcates this passage placing verse thirteen in the previous passage. Lane entitles 8:14-21 The Failure to Understand.
• Ben Witherington III. Witherington demarcates this passage as belonging to the larger section that includes 8:11-21. Witherington entitles this section The Tests and Leaven of the Pharisees.
• Mark L. Strauss. Strauss demarcates this passage placing verse thirteen in the previous passage. Strauss entitles 8:14-21 Warning against the Leaven of the Pharisees and of Herod.

The narrator begins this passage in verse thirteen, stating, “Then he left them, got back into the boat and went to the other side.” This clearly indicates a change in the scene. In addition to the textual marker, in this passage the characters and theme changes as Mark tells of Jesus’ warning to the disciples about the influence of the Pharisees and Herod.

Including other verses as being a part of this basic unit undermines and complicates Mark’s teachings.

The Argument of the Text

• Narrative analysis. After encountering a controversy with the Pharisees, Jesus deals with the lack of understanding his disciples exhibit as they cross the sea. This passage is paralleled with the faith of the Syrophoenician woman in 7:24-30. Strauss states that, “Jesus’ discussion about bread with the Syrophoenician woman parallels the discussion about bread with the disciples. Here remarkable spiritual insight that God’s plan of salvation involves even the Gentiles stands in stark contrast to the disciples’ dullness when it comes to spiritual truth” (p. 342). In this passage Mark slows the narrative down as he presents many more details and much more dialogue than his typical fast-paced narratives.
• Character analysis. There are two characters in this scene: Jesus and the disciples. Much of this story is made up of Jesus speaking with to his disciples. Mark presents his characters in line with how he has developed them thus far in his gospel. Jesus is frustrated with his disciples for their dullness to the reality of his ministry.
• Structural analysis. This passage continues the parallel section of 6:31-7:37 And 8:1-30. Strauss points out three ways “This episode fits structurally into Mark’s gospel” (p. 342). First, this passage is a boat narrative following a controversy narrative, the disciples parallel the Syrophoenician woman, and this is the third boat scene in Mark.

Mark presents his characters in line with how he has developed them thus far in his gospel. Jesus is frustrated with his disciples for their dullness to the reality of his ministry.

The information provided by the author and the dialogue of Jesus determines how to react to the characters in this passage.

The issues in this passage:

• The disciples forgot to take extra bread and only had one loaf for the voyage. This seems like a minor detail, but Mark communicates this fact to his audience to set the scene for Jesus’ interaction with the disciples.
• Jesus warns his disciples about allowing the Pharisees and Herod to infiltrate and corrupt their mission. On the heels of his controversy with the Pharisees, Jesus warns his disciples about the religious and worldly defilement that could potentially subvert and thus compromise their mission. Lane states that, “The metaphor of leaven turns on the ability of a minute amount of yeast to impregnate the material with which it is mixed with its own fermentation. In both Jewish and Hellenistic circles leaven was a common metaphor for corruption” (p. 280). Witherington concurs, stating that, “Leaven was in various contexts a synonym for corruption… Here Jesus seems to be referring to the subtle corrupting power of the Pharisees and Herod” (p. 237). Strauss states that leaven “commonly serves as a symbol of unholiness, sin, or evil… and came to be associated with the permeating power of sin” (p. 345).
• The disciples misunderstand Jesus’ warning. Because their minds were in a natural state, they perceived that Jesus was speaking about their lack of food. Witherington states that the disciples “are thinking purely on the physical level” (p. 238). Strauss states that, “the point is that the one loaf is inadequate in the disciples’ thinking to feed the twelve disciples, just as the five and seven loaves were inadequate to feed the multitudes” (p. 344). Strauss concludes that, “their failure to comprehend Jesus’ metaphor itself illustrates their susceptibility to the leaven of the Pharisees and of Herod (i.e., blindness to things of the kingdom of God)” (p. 346).
• Jesus confronts the disciples dull thinking. Jesus is understandably frustrated with the disciples’ lack of comprehension. The disciples had front row seats to Jesus’ ministry. In addition, Jesus has commissioned them to be an extension of his ministry. They have experienced first-hand the authority of Jesus and had the privilege to exercise that authority themselves. They had a front row seat and helped Jesus as he fed a very large crowd with very little food… twice! But their minds were thinking in a worldly sense and not in a spiritual sense therefore they missed the meaning of Jesus’ warning. Lane states that, “The dispute among the disciples, which indicated how completely they were absorbed in their temporal preoccupations, was the immediate occasion for Jesus’ sharp condemnation of the lack of understanding in men whose privileged position should have led them to perceive the truth of his person and importance of hearing his word” (p. 281). Witherington concludes that, “Their privileged position and in-house teaching should have led to understanding, but instead they are still spiritually deaf, dumb, and blind” (p. 238). Strauss concludes that, “The disciples are presented as teetering on the brink of Pharisaic blindness” (p. 348).

In this passage Mark gets his message across mostly through the words of Jesus, the details he records as the narrator, and a small amount of dialogue from the disciples.

This passage is about Jesus’ frustration with his disciples and their lack of understanding about the true nature of his ministry to them. Strauss states that, “Jesus cautions the disciples against the “leaven” of the Pharisees and of Herod and warns them against spiritual blindness and deafness” (p. 342).

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 resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to explain through the intercalation of the ministry of the Twelve and the death of John the Baptist the cost of discipleship. After Jesus’ disciples report to him the success of their ministry in his name, Jesus attempts to get away for a time of solace and refreshing with his disciples. However, the crowds are relentless and manage to crowd around Jesus once again. After miraculously feeding the large crowd, Jesus sends the disciples away and seeks his own solitude up the mountain.

Development of Important Words/Motifs:

• Bread. Bread was a staple of first century Galilee. Bread would have been a part of every meal. A loaf of bread in first century Palestine would have been more like a sandwich bun in today’s culture. This makes more sense of why the disciples realized they were without bread. One loaf (small bun) would have been next to nothing for thirteen men. Strauss explains that these loaves “would have been small, pita-sized loaves suitable for one person’s lunch” (p. 344).
• Leaven. Similar to the theme of bread, the motif of leaven would have been especially significant to the disciples. Strauss explains that, ””Leaven” refers to a small amount of dough left over from the previous week’s batch that was mixed in with the new to make the bread rise” (p. 344-5). Strauss concludes that, “The most likely identification for the leaven is blindness to Jesus’ identity and opposition to the kingdom of God” (p. 345).

Openness to Interpretive Possibilities:

Some interpret the one loaf of bread that the disciples have in the boat as Jesus. Strauss points out that some “consider it to be Jesus himself…” while still others see it “with reference to the Eucharist” (p. 344). Strauss pushes against these readings, stating that, “Mark, however, tends not to use such allegorical symbols, and there are few indicators in the context of such a symbolic meaning” (p. 344).

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• Distribution of Power. One cultural concern that this passage appeals to is the cultural concern of distribution of power. The Pharisees had become the guardians of access to God in Jesus’ day. Herod was an example of worldly power and influence. Jesus, the true ultimate authority, came to point the world in a different direction and the disciples were to become an extension of that ministry.
• Purity. A second cultural concern that this passage appeals to is the cultural concern of purity. This was the point of Jesus’ warning to his disciples. Jesus was telling them not to allow the Pharisees or Herod as religious and worldly influencers to corrupt their mission.

The Interface of Contexts:

In first century, Palestine it was the religious leaders who welded the power and authority of God. As the presumed authority they established rituals and rules that were required of God’s people to gain access to God. Not only was this a religious authority, but it also had political roots. Jesus was warning his disciples to not allow the Pharisees to influence them as a small amount of yeast influences and contaminates the entire amount of dough. Similarly, Herod represented worldly success and aspirations and Jesus was warning against that temptation as well.

There is a parallel to this tension in current culture. There are numerous ways in which different sects of Christians today attempt to hold on to authority over others religiously and politically. This has never been God’s desire. It is critical that Christians remain loyalty to their Lord and resist any temptation to seek control over others. God wants his people to be an example to the world through their obedient hearts to God. It only takes a small amount of religious or worldly ambition to corrupt and thus nullify a ministry. Strauss states that, “There is a similar tendency in all of us to miss out on God’s work because of worldly distractions and selfish ambition… Christian leadership is not about power, prestige, or position, but about submitting to the lordship of Christ and following his path of service and sacrifice” (p. 349).

Intertext

(See Introduction - The Intertext)

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

• 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.” This passage comes from the prophet Jeremiah as God has him warn the Israelite nation about the coming judgment upon them. The disciples in Mark 8:13-21 would have recognized this reference and would have been particularly aware of what Jesus’ warning.
• 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.” This passage comes from the prophet Ezekiel as God reveals truth to him about his situation. The disciples in Mark 8:13-21 would have recognized this reference and would have been particularly aware of what Jesus’ warning.

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

• Exodus 12:14-20. “14 “This day is to be a memorial for you, and you must celebrate it as a festival to the Lord. You are to celebrate it throughout your generations as a permanent statute. 15 You must eat unleavened bread for seven days. On the first day you must remove yeast from your houses. Whoever eats what is leavened from the first day through the seventh day must be cut off from Israel. 16 You are to hold a sacred assembly on the first day and another sacred assembly on the seventh day. No work may be done on those days except for preparing what people need to eat—you may do only that. 17 “You are to observe the Festival of Unleavened Bread because on this very day I brought your military divisions out of the land of Egypt. You must observe this day throughout your generations as a permanent statute. 18 You are to eat unleavened bread in the first month, from the evening of the fourteenth day of the month until the evening of the twenty-first day. 19 Yeast must not be found in your houses for seven days. If anyone eats something leavened, that person, whether a resident alien or native of the land, must be cut off from the community of Israel. 20 Do not eat anything leavened; eat unleavened bread in all your homes.”” In this passage from the history of Israel, God instructs his people on how to remember his miraculous provision for them. The disciples in Mark 8:13-21 would have still been observing this festival and leaven would have been prominent motif in the minds of any Israelite.

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

• Matthew 16:5-12. This is Matthew’s parallel version of Mark 8:12-21.
• Matthew 16:11-12. “11 Why is it you don’t understand that when I told you, ‘Beware of the leaven of the Pharisees and Sadducees,’ it wasn’t about bread?” 12 Then they understood that he had not told them to beware of the leaven in bread, but of the teaching of the Pharisees and Sadducees.” In his version of Mark 8:13-21, Matthew, contrary to Mark, presents Jesus as being specific about the teaching of the Pharisees and Sadducees when he is speaking about bread and the disciples come to understand Jesus’ teaching.
• Luke 12:1. “1 Meanwhile, a crowd of many thousands came together, so that they were trampling on one another. He began to say to his disciples first, “Be on your guard against the leaven of the Pharisees, which is hypocrisy.” In his gospel, Luke records Jesus warning the disciples to beware of the leaven of the Pharisees which he equates to their hypocrisy.
• Luke 23:8. “8 Herod was very glad to see Jesus; for a long time he had wanted to see him because he had heard about him and was hoping to see some miracle performed by him.” In his gospel, Luke records that Herod wanted to see a sign from Jesus. This may be why the leaven of Herod is included in Mark 8:13-21.
• 1 Corinthians 5:6-8. “6 Your boasting is not good. Don’t you know that a little leaven leavens the whole batch of dough? 7 Clean out the old leaven so that you may be a new unleavened batch, as indeed you are. For Christ our Passover lamb has been sacrificed. 8 Therefore, let us observe the feast, not with old leaven or with the leaven of malice and evil, but with the unleavened bread of sincerity and truth.” In this passage from his letter to the church in Corinth, Paul warns the church to be on guard as he uses the metaphor of leaven. This passage reveals the influence that the metaphor of leaven that Jesus used in Mark 8:13-21 had during the time of Jesus and the early Church.
• Galatians 5:9. “9 A little leaven leavens the whole batch of dough.” In this passage from his letter to the church in Galatia, Paul warns the church to be on guard as he uses the metaphor of leaven. This passage reveals the influence that the metaphor of leaven that Jesus used in Mark 8:13-21 had during the time of Jesus and the early Church.

This passage is the “story of God and God’s people”. In this passage, Jesus warns his disciples to guard against the influence of religious and worldly ambitions. God’s people need to heed the example of Jesus’ disciples that day in the boat and work diligently to keep their minds focused on spiritual matters and not worldly matters such as physical needs. It is vital that God’s people remember that Jesus can take the insignificant resources they bring to him and multiply them so that there is more than enough to satisfy the need. Strauss states that, “By recalling the superabundance of bread in the wilderness, he points to his mission as host of the messianic banquet and inaugurator of the kingdom of God” (p. 347). This is the “story of God and God’s people”.

Mark 8:15 (CSB)

15 As they were crossing the lake, Jesus warned them, “Watch out! Beware of the yeast of the Pharisees and of Herod.”

Main Verbs

Warned

Watch out

Beware

Verbs

Warned

• Tense – Past
• Mood – Subjunctive
• Voice – Active

Watch out

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

Beware

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

Genre

(See Introduction - Genre)

Mark 8:31-10:52 (Strauss - 10:45). Lane states that, “with verse 31 an entirely new orientation is given to the Gospel” (p. 292). Blackwell states that, “Mark’s story now takes an important turn. Up until Peter’s confession, Jesus’s actions have had the human characters dumbfounded, wondering about who he might be” (p. 130). Lane concurs, stating that, “Mark has placed at the center of his narrative the recognition that Jesus is the Messiah. The pivotal importance of this moment is indicated by the fact that already in the first line of the Gospel the evangelist designates Jesus as the Messiah” (p. 288). Lane concludes that, “The recognition that Jesus is the Messiah is thus the point of intersection toward which all of the theological currents of the first half of the Gospel converge and from which the dynamic of the second half of the Gospel derives” (p. 289). Witherington states that, “There is little question that this little pericope is the pivotal point in the Gospel up to this juncture. …for the first time since 1:1, Jesus is designated the Christ… From then on the focus is on Jesus as the suffering Son of Man or Messiah, and thus on Jesus going and dying” (p. 239). Finally, Strauss states that, “Peter’s confession and Jesus’ first passion prediction will turn the narrative in a new direction, as Jesus begins to teach his disciples about his suffering role” (p. 357).

Mark 8:27-33. This passage is a narrative within a gospel. Strauss states that, “This dual account includes a dialogue between Jesus and his disciples and teaching by Jesus. It also functions as a conflict story, with Peter rebuking Jesus for speaking about his death and Jesus counter rebuking Peter for failing to comprehend the suffering role of the Messiah” (p. 358).

Demarcation of the Text

There is a wide range across the English translations surveyed as to how this passage should be demarcated. This passage is one cohesive scene as the location, characters, and theme remain constant across the narrative. Some would argue that there is a definite theme break between verses thirty and thirty-one. However, the theme should be seen as consistent as the nature of Jesus’ identity and mission from God is at the core of this passage. Others might include 8:31-33 with the remainder of Mark 8. However, there is a definite scene break between verse thirty-three and thirty-four as Jesus calls the crowd to listen bringing an additional character into the scene. Strauss states that, “Although the confession of Peter and Jesus’ passion prediction are sometimes treated as two distinct episodes, we will deal with them together since they represent the key hinge on which the gospel of Mark turns” (p. 357).

• CSB, NIV. The CSB and NIV demarcate this passage into two separate sections. The first section includes 8:27-30 entitled Peter’s Confession of the Messiah (CSB). The second section includes 8:31-33 entitled His Death and Resurrection Predicted (CSB).
• ESV, NRSV, NLT, CEV. The ESV, NRSV, NLT, and CEV demarcate this passage into two separate sections. The first section includes 8:27-30 entitled Peter Confesses Jesus as the Christ (ESV). The second section includes 8:31-38 entitled Jesus Foretells His Death and Resurrection (ESV).
• NASB, CEB, MSG. The NASB, CEB, and MSG demarcate this passage as part of the much longer section that includes 8:27-38. The passage is entitled Peter’s Confession of Christ.
• William L. Lane. Lane demarcates this passage as belonging to two separate sections. The first section includes 8:27-30 entitled The Recognition of the Messiah. The second section includes 8:31-33 entitled The Suffering of the Messiah: The First Major Prophecy of the Passion.
• Ben Witherington III. Witherington demarcates this passage as belonging to parts of two separate sections. The first section includes 8:27-30 entitled Credo at Caesarea. The second section includes 8:31-38 entitled The Passion Prediction.
• Mark L. Strauss. Strauss demarcates this passage as one cohesive section entitled Peter’s Confession and First Passion Prediction.

The narrator begins this passage in verse twenty-seven by informing his audience that, “Jesus went out with his disciples to the villages of Caesarea Philippi…” This clearly indicates a change in the scene. In addition to this textual marker, in this passage the characters and theme changes as Mark tells of Jesus’ intimate and private conversation with his disciples.

Including other verses as being a part of this basic unit undermines and complicates Mark’s teachings.

The Argument of the Text

• Narrative analysis. In this passage, Mark returns to his normal practice of fast paced and concise narratives. Mark as the narrator provides most of the information in this passage with small amounts of dialogue between the characters.
• Character analysis. There are three characters in this scene: Jesus, Jesus’ disciples, and Peter. Much of this story is made up Mark providing the details as the narrator. There are only a few lines of dialogue between the characters. Each character speaks in this passage. At first Peter confesses his belief that Jesus is the anointed one from God. But then as Jesus begins preparing his disciples by foretelling his suffering Peter reveals his selfish heart by rejecting Jesus’ mission from God. Jesus then sternly rebukes Peter. In general, Mark presents his characters in line with how he has developed them thus far in his gospel. As Jesus finds himself alone with his disciples, his teaching becomes more specific and secretive. Peter confesses his belief in Jesus as the Son of God, but then rejects the mission that God has given to Jesus. This reveals the need for more spiritual maturity from Peter and presumably the other disciples as well.

The information provided by the author and the small amount of dialogue between the characters determines how to react to the characters in this passage.

The issues in this passage:

• Jesus teaches his disciples on their journey toward other villages. It may be said with confidence that this was a regular practice with Jesus – to teach his disciples as they walked from place to place. They would have spent the majority of their time with long stretches of walking. This would have provided Jesus with the opportunity to have deep intimate conversations with a select few.
• Jesus asks the disciples who people say he is. The disciples answer; John the Baptist, Elijah, one of the prophets. Jesus wants to know what the crowds think of his identity. In many ways, Jesus did embody those whom the crowd said he was. But Jesus was much more. In addition to being a mighty prophet, Jesus was the very embodiment of God in human form. Lane states that, “All three opinions assign to Jesus only a preparatory role” (p. 290).
• Jesus asks the disciples who they think he is. After asking the disciples who the crowds say he is, Jesus tests the faith of his disciples by asking them who they think he is.
• Peter states that Jesus is the “anointed one”. Peter boldly steps forward and confesses that he believes Jesus is the one and only “anointed one” that the nation of Israel had long been waiting for. Blackwell points out that, “Peter receives no praise at all, and the disciples are warned not to tell anyone” (p. 130). Lane states of “Messiah” that, “It implies divine election and appointment to a particular task and a special endowment of power for its performance… Peter’s confession recognized that Jesus was the appointed agent of God whose coming marks the fulfilment of the divine promise and the realization of Israel’s hopes” (p. 291). Witherington states that, “Peter here begins to act the part of the spokesman for the Twelve, a role he will continue to play in later chapters. Peter is indeed the representative of the Twelve, but he represents both their insights and their blindness, with this pericope revealing both sides of this reality” (p. 240).
• Jesus warns the disciples not to reveal his true identity to anyone. Throughout Mark’s gospel, Jesus has continually implored that people do not tell others of his true identity. Again, when the disciples declare that Jesus is the very Son of God, he implores them not to make this truth known. Lane states that, “The disciples as yet had no way of knowing what conception Jesus had of his messianic vocation and it was imperative that they should not be allowed to fill the content of the term with their own dreams” (p. 292).
• Jesus teaches the disciples that he will suffer many things, be rejected by the religious leaders, be killed, and resurrect after three days. After they confess his identity as the Son of Man, Jesus reveals to them the specific plan that God has set forth for him. Witherington states that, “Mark, for his part, wants to make evident that until one understands who Jesus is, one cannot understand why he had to die” (p. 240).
• Peter took Jesus aside and began to rebuke Jesus. Just three verses after Peter confesses that he believes Jesus is the very Son of God, Mark records that Peter pulled Jesus aside and started to rebuke him. The reason that Peter rebuked Jesus was because Peter did not agree with the mission that God gave to Jesus. This reveals the true heart of Peter. Even though he understood who Jesus was, Peter was not sold out to Jesus’ lordship and the plan that God had for his Son. Witherington states that, “Peter’s response to the first passion prediction indicates he understands quite well what Jesus is saying – he just doesn’t like it” (p. 243).
• Jesus rebukes Peter strongly calling him Satan and tells Peter to get behind him. Jesus takes the opportunity to communicate, not just to Peter but to all of the disciples, that adherence to human concerns is from Satan and that to do so is not adhering to God’s concerns. Lane states that, “Jesus shows no inclination to justify the ways of God to men. He simply affirms that the way of the cross is the will of God” (p. 304). Witherington states that, “Peter was acting the part of Satan and tempting Jesus to go against the specific, divine will that Jesus must go the route of the cross” (p. 241)

In this passage Mark gets his message across mostly through information he provides as the narrator.

This passage is about the disciples, and Peter more specifically, understanding the true identity of Jesus as God’s Son. Although they understood Jesus’ true identity, their concerns were still fleshly and not Godly. Strauss states that, “The question of Jesus’ identity has been a central theme of Mark’s gospel, from the narrator’s introduction, to the Father’s acclamation, to demonic recognition” (p. 360).

The Co-text

(See Introduction - The Audience) 

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

The knowledge of Jesus’ ministry is at a peak. News of Jesus and his miracles has spread to the very outskirts of Palestine. Everyone along the social spectrum has heard of Jesus, from the most marginalized to King Herod himself. Indeed, as the author stated, Jesus’ ministry has been 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 resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to show that extent of Jesus’ miracles is dependent upon the faith of those around him. Mark continues to present the disciples as falling short of complete allegiance to Jesus and his mission. They understand the true identity of Jesus as God’s Son but they are not in agreement with the mission his Father has given him.

Development of Important Words/Motifs:

• Rebuked. Mark first describes that Peter pulled Jesus aside and rebuked him for the mission that God had given him. Jesus then turns around and rebukes Peter, while looking at the other disciples, for fleshly worldly desires instead of the desires of God. This is the same term that Jesus uses as he speaks to demons.

Openness to Interpretive Possibilities:

Strauss states that, “In the next chapter Jesus will point out that Elijah is indeed coming, but that he has already come in the person of John the Baptist (9:11-13)” (p. 360).

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

It is helpful to understand the preconceived notions that the Israelites had of the Jewish Messiah. There was a spectrum of understanding within the Jewish culture. Lane states that, “In later Judaism the term “Messiah” became increasingly fluid in the emergence of a variety of messianic projections; the concept of a Davidic Messiah was only one strand of expectation among many” (p. 291). Some saw the Messiah as a prophet like those of old that would come and clarify the will of God and lead the Israelite nation to purity and greatness. Others saw the Messiah not as an individual person, but as a priestly governance that would lead the Israelite nation into purity and holiness. Finally, some conceived that the Jewish Messiah would be a mighty warrior king that would lead the Israelite nation to dominance as a political and religious force in the world. Strauss states that, “The diverse communities of first-century Judaism had a variety of messianic expectations and hopes” (p. 362). Strauss describes additional conception of the messiah as “a royal messiah from the line of David and a priestly one from the line of Aaron… there is good evidence for a strong and persistent expectation for the coming of a king from the line of David, who would free the nation, crush Israel’s enemies, and establish a kingdom of righteousness and justice centered in Jerusalem” (p. 362)

This passage appeals to the cultural concern of distribution of power. In this passage, Peter confesses that he believes in Jesus’ true identity as the Son of God. But Peter, and presumably the other disciples, struggled with God’s plan for the Messiah to be rejected and killed by the Jewish religious leaders.

The Interface of Contexts:

This passage stands in tension with the world it addressed as Jesus’ mission from God was not consistent with any of the leading thoughts of the Israelites. The Father’s mission for Jesus did not resemble a prophet of old, a priestly governance, or a warrior king. Jesus rejected all attempts by others to define his mission, but vehemently adhered to the Father’s mission. Blackwell states that, “Mark’s messiah is a suffering Messiah… As a consequence of this understanding of Messiah, discipleship must be understood as consisting of suffering as well” (p. 130). Lane states that, “a rejected Messiah was incompatible with Jewish convictions and hopes” (p. 304).

Similarly, in modern culture the story of Jesus and the mission given to him by the Father seem like foolishness to many people. Strauss states that, “The tendency to create Jesus in our own image is a danger still with us… Like Peter, all us need to hear Jesus’ rebuke of our self-promoting perceptions of the Messiah and submit ourselves to his authority and lordship” (p. 366).

Intertext

(See Introduction - The Intertext)

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

• 2 Kings 2:11. “11 As they continued walking and talking, a chariot of fire with horses of fire suddenly appeared and separated the two of them. Then Elijah went up into heaven in the whirlwind.” Because of the unique departure of Elijah from the world, there was the idea in Judaism that he would return.
• Malachi 3:1. “1 “See, I am going to send my messenger, and he will clear the way before me. Then the Lord you seek will suddenly come to his temple, the Messenger of the covenant you delight in—see, he is coming,” says the Lord of Armies.” In this passage from the prophet, Malachi tells of a messenger that will come to lead Israel. This provides the context for the Jewish thought that Jesus may be Elijah or a prophet of old.
• Malachi 4:5-6. “5 Look, I am going to send you the prophet Elijah before the great and terrible day of the Lord comes. 6 And he will turn the hearts of fathers to their children and the hearts of children to their fathers. Otherwise, I will come and strike the land with a curse.”” In this passage from the prophet, Malachi tells of Elijah coming to lead Israel. This provides the context for the Jewish thought that Jesus may be Elijah or a prophet of old.

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

• Matthew 11:14. “14 And if you’re willing to accept it, he is the Elijah who is to come.” In this passage from his gospel, Matthew records Jesus as stating that John the Baptist was the Elijah figured who returned as declared by the Old Testament prophets.
• Matthew 16:13-23. This is Matthew’s parallel version of Mark 8:27-33.
• Matthew 17:10-12. “10 So the disciples asked him, “Why then do the scribes say that Elijah must come first?” 11 “Elijah is coming and will restore everything,” he replied. 12 “But I tell you: Elijah has already come, and they didn’t recognize him. On the contrary, they did whatever they pleased to him. In the same way the Son of Man is going to suffer at their hands.” 13 Then the disciples understood that he had spoken to them about John the Baptist.” In this passage from his gospel, Matthew records Jesus as stating that John the Baptist was the Elijah figured who returned as declared by the Old Testament prophets.
• Luke 9:18-22. “18 While he was praying in private and his disciples were with him, he asked them, “Who do the crowds say that I am?” 19 They answered, “John the Baptist; others, Elijah; still others, that one of the ancient prophets has come back.” 20 “But you,” he asked them, “who do you say that I am?” Peter answered, “God’s Messiah.” 21 But he strictly warned and instructed them to tell this to no one, 22 saying, “It is necessary that the Son of Man suffer many things and be rejected by the elders, chief priests, and scribes, be killed, and be raised the third day.”” This is Luke’s parallel version of Mark 8:27-33.
• 1 Corinthians 1:18-27. “18 For the word of the cross is foolishness to those who are perishing, but it is the power of God to us who are being saved. 19 For it is written, I will destroy the wisdom of the wise, and I will set aside the intelligence of the intelligent. 20 Where is the one who is wise? Where is the teacher of the law? Where is the debater of this age? Hasn’t God made the world’s wisdom foolish? 21 For since, in God’s wisdom, the world did not know God through wisdom, God was pleased to save those who believe through the foolishness of what is preached. 22 For the Jews ask for signs and the Greeks seek wisdom, 23 but we preach Christ crucified, a stumbling block to the Jews and foolishness to the Gentiles. 24 Yet to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God, 25 because God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength. 26 Brothers and sisters, consider your calling: Not many were wise from a human perspective, not many powerful, not many of noble birth. 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.” In this passage from his first letter to the church in Corinth, Paul describes how the mission that the Father gave to Jesus seems like foolishness to those who are perishing. This was true during Jesus’ ministry, his death, the first century church, and still today.

This passage is the “story of God and God’s people”. In this passage, Peter confesses that Jesus is indeed the Son of God. Peter rejects the plan of the Father for Jesus to be rejected and suffer. This idea was contrary to the Jewish view of God’s Messiah to come. In response, Jesus declares that those who do not adhere to the plan of God are in league with Satan. Strauss states that, “the great paradox of the Christian faith is that by serving we lead, and by sacrificing our lives we gain the kingdom. …true leaders are those who lift up and empower others rather than exalt themselves” (p. 368). This is the “story of God and God’s people”.

Mark 8:33 (CSB)

33 But turning around and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan! You are not thinking about God’s concerns but human concerns.”

Main Verbs

Turning

Looking

Rebuked

Said

Get

(are not) Thinking

Verbs

Turning

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

Looking

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

Rebuked

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

Said

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

Get

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

(are not) Thinking

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

Genre

(See Introduction - Genre)

Mark 8:31-10:52 (Strauss - 10:45). Lane states that, “with verse 31 an entirely new orientation is given to the Gospel” (p. 292). Blackwell states that, “Mark’s story now takes an important turn. Up until Peter’s confession, Jesus’s actions have had the human characters dumbfounded, wondering about who he might be” (p. 130). Lane concurs, stating that, “Mark has placed at the center of his narrative the recognition that Jesus is the Messiah. The pivotal importance of this moment is indicated by the fact that already in the first line of the Gospel the evangelist designates Jesus as the Messiah” (p. 288). Lane concludes that, “The recognition that Jesus is the Messiah is thus the point of intersection toward which all of the theological currents of the first half of the Gospel converge and from which the dynamic of the second half of the Gospel derives” (p. 289). Witherington states that, “There is little question that this little pericope is the pivotal point in the Gospel up to this juncture. …for the first time since 1:1, Jesus is designated the Christ… From then on the focus is on Jesus as the suffering Son of Man or Messiah, and thus on Jesus going and dying” (p. 239). Finally, Strauss states that, “Peter’s confession and Jesus’ first passion prediction will turn the narrative in a new direction, as Jesus begins to teach his disciples about his suffering role” (p. 357).

Mark 9:2-10. This passage is a narrative within a gospel.

Demarcation of the Text

The majority of English translations surveyed demarcate this passage to include verses 11-13 as being a part of this section. Verses 11-13 contain a conversation between Peter, James, and John and Jesus. The disciples ask Jesus about the second coming of the prophet Elijah. While this conversation most likely ensued from the transfiguration, although not necessarily, the themes of the narratives are unrelated enough to treat them as two separate section.

• CSB, ESV, NIV, CEB, NLT, CEV, MSG. The CSB, ESV, NIV, CEB, NLT, CEV, and MSG demarcate this passage to include 9:2-13 entitled The Transfiguration (CSB).
• NASB. The NASB demarcates this passage as belonging to include 9:1-13 entitled The Transfiguration.
• NRSV. The NRSV demarcates this passage as belonging to parts of two separate sections. The first section includes 9:2-8 entitled The Transfiguration. The first section includes 9:9-13 entitled The Coming of Elijah.
• William L. Lane. Lane demarcates this passage as belonging to parts of two separate sections. The first section includes 9:2-8 entitled The Transfiguration: The Glory of the Son. The second section includes 9:9-13 entitled The Coming of Elijah.
• Ben Witherington III. Witherington demarcates this passage to include 9:1-13 entitled Transfixed and Transfigured.
• Mark L. Strauss. Strauss demarcates this passage to include 9:1-13 entitled The Transfiguration and the Question about Elijah.

Mark begins this passage in verse two by informing his audience that “After six days…” Jesus went up the mountain. This indicates a change in time and location of the narrative. In addition to that the characters change from Jesus, his disciples, and the crowd to Jesus getting away to be alone specifically with Peter, James and John. In the previous passage Jesus had been explaining the cost of being a follower of him. Now in this passage, the theme changes by Jesus revealing his true glory through the mountaintop transfiguration. Blackwell states that, “This passage and the preceding narrative must be read in close connection, as they are linked together with the phrase “after six days”” (p. 130).

Including other verses as being a part of this basic unit undermines and complicates Mark’s teachings. Many others include the discussion regarding the second coming of Elijah as being a part of this section. While it is definitely closely tied to this passage, the theme is separate and including it into this section is unnecessary. 

The Argument of the Text

• Narrative analysis. In this passage Mark slows down the narrative providing much of the material as the narrator with several lines from the different characters.
• Character analysis. Mark transitions from a narrative that included Jesus, his disciples, and the crowd into this passage with Jesus going up a mountain to be alone with Peter, James and John. There are six characters in this story: Jesus, Peter, James, John, Moses, Elijah, and God. Only two characters speak in this passage: Peter and God.
• Structural analysis. Strauss states that, “the transfiguration is a theophany, a manifestation of the divine” (p. 381). Strauss states that, “Coming shortly after Jesus’ first passion prediction and his teaching concerning the suffering path of true discipleship, the transfiguration prof=vides confirmation and reassurance for Jesus’ disciples that he is indeed the Messiah and Son of God, God’s agent of salvation, and that he will be vindicated and glorified after his suffering” (p. 379).  

In general, Mark presents his characters in line with how he has developed them thus far in his gospel. Jesus’ glory is revealed, and he says nothing throughout the narrative. Peter speaks awkwardly as the spokesman for the disciples. Finally, God speaks from heaven, glorifying his beloved Son.

The information provided by the author and the words of the characters determines how to react to the characters in this passage.

The issues in this passage:

• After six days Jesus leads Peter, James, and John up a high mountain to be alone. Interestingly, this is the first time in Mark’s gospel that he has alerted his audience to a specific passage of time. Lane states that, “The precise temporal reference (“after six days”) is unusual in Mark and indicates that the evangelist attached special importance to this episode” (p. 317). Witherington agrees, stating that, “after six days is quite specific and unusual for Mark’s pre-passion material” (p. 262). Strauss states that, “Specific time references are unusual for Mark, occurring only here and at 14:1” (p. 382). As Jesus prepares for his theophany, he selects only his inner circle of disciples to experience this event with him. With the mention of the journey up the mountain and being alone, Moses’ interaction with God inaugurating the Mosaic covenant is in view. This will become even more prevalent as the narrative continues. Lane states that, “several elements in the account, however, can be traced back to the reports of Moses’ ascent to Sinai and his vision of the glory of God… The transfiguration scene develops as a new “Sinai” theophany with Jesus as the central figure” (p. 317). Lane continues, stating that, “The “high mountain” recalls the theophanies on the mountain of God where Moses and Elijah received a vision of the glory of God” (p. 318). Strauss states that the closest parallel to Jesus’ transfiguration “is to traditions related to Moses and his ascent to Mount Sinai to receive the law” (p. 381).
• Jesus was transfigured so that his clotes became dazzling white. Mark informs his audience that Jesus transfigured, and his clothes glowed whiter than seemed possible. This also alludes to Moses’ face glowing after he was in God’s presence. This seems to suggest that Jesus was cloaked in humanity. For Moses’, God’s glory “rubbed off” upon him making his face glow which then had to be veiled. For Jesus as the Son of God however, had to be “cloaked” in humanity for his real nature glowed brighter than seemed possible. Blackwell states that, “When Mark adds that Jesus’s clothes were “whiter than anyone in the world could bleach them,” it may be another indication of Jesus’s nonearthly (in other words, heavenly) nature” (p. 134). Lane states that, “For a brief moment the veil of his humanity was lifted and Jesus’ body presented itself in the form of tenuously material light” (p. 318). Strauss points out that, “The verb’s passive voice in Mark is significant. This is not Jesus’ self-revelation, but a revelation of the Son by the Father. The voice from heaven that follows confirms that this is God’s declaration of Jesus’ true identity” (p. 383).
• Elijah and Moses appeared and spoke with Jesus. Jesus’ ministry was often linked with him being the new Moses leading God’s people out of the new wilderness and into the eternal promise land. Also, Jesus was often linked to being the great prophet Elijah or like the great prophet Elijah. The transfiguration, which was witnessed by three disciples, confirms that Jesus was not Moses nor Elijah, but was greater than them as the Son of Man. Blackwell states that, “The presence of Elijah and Moses in Mark’s account therefore alerts us to the fact that God’s eschatological intervention is about to take place” (p. 133). Lane states that, “Jesus is the one in whom the promise of the second exodus becomes a reality. Moses appears as the representative of the old covenant… Elijah as the appointed restorer of all things” (p. 319). Strauss places a practical purpose for the presence of Elijah and Moses, stating that, “Jesus consults with Elijah and Moses, two great OT prophets and leaders, as he prepares to head toward Jerusalem to accomplish his messianic task” (p. 379). Strauss further points out that, “The end of the vision will bring out an additional point: as the two fade away, Jesus is left alone, confirming that he is the climax of salvation history and the fulfillment of what Moses and Elijah came to accomplish. God’s self-revelation reaches its climax in Jesus, the Messiah and Son of God” (p. 385).
• Peter, in his terror, offers to build three shelters for Jesus, Moses, and Elijah. Not knowing how to react to this amazing experience, Peter cannot help but blurt out. While he was trying to honor these great men, it is evident that he (and the other disciples) does not yet understand Jesus’ role completely. Peter believed that Jesus’ mission was complete, and it was now time to setup camp. Lane states that, “Peter regards the time of the second exodus as fulfilled and the goal of the sabbath rest achieved… His comment reflects a failure to appreciate that the transfiguration was only a momentary anticipation of the glory of the consummated kingdom” (p. 319).
• God spoke from a cloud that had overshadowed them stating that Jesus is his beloved Son and to listen to him. By interrupting Peter, God takes back control of the scene declaring that Jesus is indeed the Beloved Son and that they should listen to him. Just like Moses was enveloped by a cloud during his interaction with God, in this scene, God speaks from a cloud. Lane states that God’s command “serves to identify Jesus as the eschatological Prophet like Moses to whom Israel must listen because he is the final bearer of the word of God” (p. 321). Strauss states that the transfiguration was “for the benefit of the disciples, who need courage and assurance to take up their cross and follow him” (p. 386). Strauss further points out that, ““Listen to him” means far more than simply hearing Jesus’ words. It means hearing with understanding and then acting… which means to accept him as God’s spokesperson” (p. 386).
• As they were coming down the mountain Jesus ordered them not to tell anyone about his transfiguration until he had risen from the dead. As with other certain actions during his ministry, Jesus wanted his inner circle to keep this transfiguration event secret until he had resurrected.
• Peter, James, and John kept Jesus’ transfiguration to themselves questioning what it meant to ‘rise from the dead’. Peter, James, and John obeyed Jesus’ command to keep the secret even though they did not understand what Jesus meant by resurrecting from the dead. As Jews, they did not have much capacity for what resurrection would look like nor did they understand that suffering death was part of the mission of the Messiah. Their idea of the Messiah meant that when he would come, he would restore Israel to the great kingdom that God had always planned. The death of the Messiah was a foreign concept to them. Strauss states that, “Jesus’ discussion of the resurrection of the Son of Man within history was inconceivable to them” (p. 387).

In this passage Mark gets his message across almost entirely through the information he gives as the narrator.

Jesus does not give the reason for why he wants the transfiguration to be kept from the other disciples. It could be assumed that Jesus did not want the disciples to misunderstand his mission. Peter belief that Jesus’ mission was complete at the transfiguration underscores the idea that the disciples had a difficult time understanding Jesus’ mission from the Father.

This passage is about the Jesus’ glory as the Beloved Son of God. Lane states that, “the transfiguration is a dramatic indication of the resplendent glory which belongs to Jesus as God’s unique Son” (p. 315). Strauss states that, “At the transfiguration the veil over Jesus’ divine glory is lifted and the “inner circle” of disciples – Peter, James, and John – are given a glimpse of his true glory” (p. 379).

The Co-text

(See Introduction - The Audience) 

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

The knowledge of Jesus’ ministry is at a peak. News of Jesus and his miracles has spread to the very outskirts of Palestine. Everyone along the social spectrum has heard of Jesus, from the most marginalized to King Herod himself. Indeed, as the author stated, Jesus’ ministry has been 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 resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to show that extent of Jesus’ miracles is dependent upon the faith of those around him. Mark continues to present the disciples as falling short of complete allegiance to Jesus and his mission. They understand the true identity of Jesus as God’s Son, but they are not in agreement with the mission his Father has given him.

Development of Important Words/Motifs:

• Wilderness Motif. There are many details in this narrative of Mark’s that harken back to God’s appearance before the Israelites as they wondered in the wilderness on their journey to the promise land. Even more specifically, many of the details point back to Moses’ time with God on the mountain as he was given the Mosaic covenant.
  • High mountain. Just as God called Moses up to the mountain to deliver to him the Ten Commandments, so Jesus journeys up the mountain.
  • Dazzling white. Just as Moses’ face glowed in the presence of God’s glory, now on the mountain, Jesus’ true nature is revealed as he glows whiter than humanly imaginable.
  • Shelters. God’s presence before the Israelites in the wilderness took place in a shelter – the Tabernacle. Peter offers to build Jesus, Moses, and Elijah each a shelter (tabernacle).
  • Terrified. Just as the Israelites were terrified in the wilderness at God’s presence upon the mountain, here on the mountain with Jesus Peter, James, and John are terrified.
  • Overshadowing cloud. Just as God revealed himself to Moses in a cloud that enveloped the mountain, here in Jesus’ transfiguration, God speaks from the cloud. 
• Rising (from the dead). Jesus tells Peter, James, and John to keep this to themselves until “the Son of Man had risen from the dead.” But “rising from the dead” was a foreign concept to the three disciples. There was not much of an understanding of life after death in ancient Jewish belief. The understanding of the dead as revealed in the Old Testament was a shadowing existence in the depths of the earth where the righteous and unrighteous resided.

Openness to Interpretive Possibilities:

• The transfiguration a post-resurrection appearance. Strauss states that, “Some scholars have claimed that the transfiguration was originally a resurrection appearance that the early church projected into the ministry of Jesus” (p. 381). He points there are several problems with this theory. Jesus is present from the beginning of the narrative, Jesus does not speak during the narrative, and the Father does speak during the narrative. This is contrary to every single other post-resurrection appearance of Jesus. Strauss concludes that, “It seems more likely that the transfiguration from the beginning was considered part of the public ministry of Jesus, and that it occurred in close proximity to the confession of Peter and Jesus’ first passion prediction (“after six days…”; v. 2)” (p. 382).
• The transfiguration reveals Jesus’ true essence. Strauss states that, “Scholars debate the significance of the transfiguration. Strauss points out that some scholars debate what Jesus’ transfiguration actually reveals about his being. Some posit that the transfiguration reveals Jesus’ preincarnate glory, others his resurrection/exaltation glory, and others the glory of the parousia (Strauss, p. 384). Strauss concludes that, “the second coming [parousia] has a slight advantage… But this does not negate the likelihood that Mark views this event also as an unveiling of divine glory that Jesus presently possesses” (p. 384). Perhaps the best conclusion is that all of these are in view as the transfiguration is just the revelation of Jesus’ true essence as the second member of the Trinity as best that can be observed by unglorified humanity. This would be confirmed especially if John’s visions found in Revelation have any literacy in them as they reveal the glory that Jesus and his people carry.

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

Rising from the dead. In Old Testament Jewish thought, life after death was a foreign concept. The Jewish thought of what happened to a person after death can be seen in the OT scriptures. In OT Jewish thought, after death the body was buried and decayed and journeyed to the abyss called Sheol as a shadowy existence in the depths of the earth. In the OT, there does not seem to be much separation between good and evil. All of the dead go down to Sheol. The Jewish idea of redemption was a national idea. Abraham would see victory over evil not through his own eyes, but through the eyes of his numerous descendants. That was the Jewish hope. It was not until the philosophical ideas of Plato that existence after death came into view with the emergence of “soul” talk – the idea that the body and soul could be separated. This was an unknown concept in ancient Judaism and is not supported by Old Testament scriptures. In today’s culture the separation of body and soul and the idea of existence after the body is dead in some form is common thought. Much of this idea was perpetuated by Plato’s philosophy. This is why Peter, James, and John had difficulty understanding Jesus’ words about him rising from the dead since that seems to be a foreign concept to them.

This passage appeals to the cultural concern of distribution of power. In this passage, not only is Jesus presented on level with Elijah and Moses, but God makes it clear that Jesus is greater than Moses and Elijah.

The Interface of Contexts:

Peter, James, and John walked away from Jesus’ transfiguration pondering one question among themselves, “What did Jesus mean by “rising from the dead?”” For Peter, James, and John rising from the dead stood in tension with their view of afterlife from the Old Testament scriptures.

Contrary to the afterlife consisting of a shadowing existence in the depths of the earth for ancient Israel today’s culture holds a plethora of view on what occurs beyond the grave. Post-Plato and pop culture have posited countless ideas about what happens after the grave. The options are so varied that even very few Christians have a biblical understanding of what happens when a person dies.

Intertext

(See Introduction - The Intertext)

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

• Exodus 16:10. “10 As Aaron was speaking to the entire Israelite community, they turned toward the wilderness, and there in a cloud the Lord’s glory appeared.” This passage from the history of the Israelites during their wilderness journey reveals how God often spoke to his people “in a cloud.” This is how the Father spoke to Peter, James, and John during Jesus’ transfiguration in Mark 9:2-10.
• Exodus 19:9. “9 The Lord said to Moses, “I am going to come to you in a dense cloud, so that the people will hear when I speak with you and will always believe you.”” This passage from the history of the Israelites during their wilderness journey reveals how God often spoke to his people “in a cloud.” This is how the Father spoke to Peter, James, and John during Jesus’ transfiguration in Mark 9:2-10.
• Exodus 19:20. “20 The Lord came down on Mount Sinai at the top of the mountain. Then the Lord summoned Moses to the top of the mountain, and he went up.” This passage from the history of the Israelites during their wilderness journey reveals how God met with Moses “at the top of the mountain.” Similarly, a mountain top is the location Jesus’ transfiguration occurred in Mark 9:2-10.
• Exodus 24:12-18. “12 The Lord said to Moses, “Come up to me on the mountain and stay there so that I may give you the stone tablets with the law and commandments I have written for their instruction.” 13 So Moses arose with his assistant Joshua and went up the mountain of God… 15 When Moses went up the mountain, the cloud covered it. 16 The glory of the Lord settled on Mount Sinai, and the cloud covered it for six days. On the seventh day he called to Moses from the cloud. 17 The appearance of the Lord’s glory to the Israelites was like a consuming fire on the mountaintop. 18 Moses entered the cloud as he went up the mountain…” This passage from the history of the Israelites during their wilderness journey reveals how God met with Moses through a cloud on a mountain. Also, notice that it was after six days of being upon that mountain that God spoke to Moses. Similarly, through a cloud upon a mountain after six days is how Mark records Jesus’ transfiguration in Mark 9:2-10.
• Exodus 34:29. “29 As Moses descended from Mount Sinai—with the two tablets of the testimony in his hands as he descended the mountain—he did not realize that the skin of his face shone as a result of his speaking with the Lord.” This passage from the history of the Israelites during their wilderness journey reveals how Moses’ face shone after being in the presence of God. Just as God shone so brilliantly that it affected Moses, so Jesus’ garments glowed whiter than anyone could bleach them because of his own glory.
• Deuteronomy 18:15. “15 “The Lord your God will raise up for you a prophet like me from among your own brothers. You must listen to him.” This passage from the history of the Israelites just before entering the promise land reveals how God had told them that he would raise up a prophet. This would have shaped the expectations of Peter, James, and John as they heard God declare that Jesus was his Son and that they should listen to him.
• 1 Kings 19. This passage from the history of the Israelites records Elijah’s mountaintop theophany.
• Psalms 2:7. “7 I will declare the Lord’s decree. He said to me, “You are my Son; today I have become your Father.” This passage from Psalms was seen by the Israelites as a Messianic psalm telling of the coming of the LORD’s Messiah. This passage would have come to the minds of Peter, James, and John as they heard the Father declare that Jesus was his Son in Mark 9:2-10.
• Isaiah 26:19. “19 Your dead will live; their bodies will rise. Awake and sing, you who dwell in the dust! For you will be covered with the morning dew, and the earth will bring out the departed spirits.” In this passage from his prophecy, Isaiah speaks of rising from the grave. This is one of just a couple of verses in the Old Testament scriptures that hint of a life after Sheol. However, it seems that for Peter, James, and John they did not have much of a view for resurrection life.
• Daniel 7:9. “9 “As I kept watching, thrones were set in place, and the Ancient of Days took his seat. His clothing was white like snow, and the hair of his head like whitest wool. His throne was flaming fire; its wheels were blazing fire.” In this passage from his prophecy, Daniel records the appearance of the LORD as the whitest white similar to how Mark records Jesus’ appearance in Mark 9:2-10.
• Daniel 12:1-3. “1 At that time
  Michael, the great prince who stands watch over your people, will rise up. There will be a time of distress such as never has occurred since nations came into being until that time. But at that time all your people who are found written in the book will escape. 2 Many who sleep in the dust of the earth will awake, some to eternal life, and some to disgrace and eternal contempt. 3 Those who have insight will shine like the bright expanse of the heavens, and those who lead many to righteousness, like the stars forever and ever.” This passage reveals the view that the Jewish people had after the time of Daniel during the exile. At this time in history, it seems there was some belief in a resurrection to life from the grave. However, it seems that for Peter, James, and John they did not have much of a view for resurrection life.
• Malachi 4:4-5. “4 “Remember the instruction of Moses my servant, the statutes and ordinances I commanded him at Horeb for all Israel. 5 Look, I am going to send you the prophet Elijah before the great and terrible day of the Lord comes.” In this passage from his prophecy, Malachi tells of the LORD coming. Note the similarities between this prophecy and Jesus’ transfiguration – Moses, a mountain, and Elijah. This passage would have shaped Peter, James, and John’s expectation of the sending of the prophet Elijah before the coming of the LORD.

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

• Matthew 17:1-9. This is Matthew’s parallel version of Mark’s transfiguration account.
• Luke 9:28-36. This is Luke’s parallel version of Mark’s transfiguration account. 
• Romans 12:2. “2 Do not be conformed to this age, but be transformed by the renewing of your mind, so that you may discern what is the good, pleasing, and perfect will of God.” In his letter to the church in Rome, Paul urges his audience to be transformed using the same words that Mark used to describe Jesus’ transformation in Mark 9:2-10.
• 2 Corinthians 3:18. “18 We all, with unveiled faces, are looking as in a mirror at the glory of the Lord and are being transformed into the same image from glory to glory; this is from the Lord who is the Spirit.” In this passage from his second known letter to the church in Corinth, Paul assures his audience that the sanctification of the Holy Spirit is transforming them to be like Jesus in all of his glory.
• Hebrews 1:2-3a. “1 Long ago God spoke to our ancestors by the prophets at different times and in different ways. 2 In these last days, he has spoken to us by his Son. God has appointed him heir of all things and made the universe through him. 3 The Son is the radiance of God’s glory and the exact expression of his nature, sustaining all things by his powerful word.” In this passage from the letter to the Hebrews, the author declares that Jesus is the radiance of God’s glory and the exact expression of his nature. This is the nature that was revealed upon the mountain at Jesus’ transfiguration in Mark 9:2-10.
• Hebrews 1:5. “5 For to which of the angels did he ever say, You are my Son; today I have become your Father, or again, I will be his Father, and he will be my Son?” In this passage from the letter to the Hebrews, the author utilizes the messianic psalm, Psalm 2, to speak of the Father declaring that Jesus is his very own Son just as he did upon the mountain at Jesus’ transfiguration in Mark 9:2-10.
• 2 Peter 1:16-18. “16 For we did not follow cleverly contrived myths when we made known to you the power and coming of our Lord Jesus Christ; instead, we were eyewitnesses of his majesty. 17 For he received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying “This is my beloved Son, with whom I am well-pleased!” 18 We ourselves heard this voice when it came from heaven while we were with him on the holy mountain.” In this passage from his letter to the church, Peter testifies to being an eyewitness upon the mountain at Jesus’ transfiguration in Mark 9:2-10.
• Revelation 1:12-14. “12 Then I turned to see whose voice it was that spoke to me. When I turned I saw seven golden lampstands, 13 and among the lampstands was one like the Son of Man, dressed in a robe and with a golden sash wrapped around his chest. 14 The hair of his head was white as wool—white as snow—and his eyes like a fiery flame.” In this passage from his letter to the church, John records the vision given to him of Jesus who shown with glory just as he did upon the mountain at Jesus’ transfiguration in Mark 9:2-10.
• Revelation 2:7 (cf. 2:11, 17, 29; 3:6, 13, 22, 19). “7 “Let anyone who has ears to hear listen to what the Spirit says to the churches. To the one who conquers, I will give the right to eat from the tree of life, which is in the paradise of God.” In this passage from his letter to the church, John records the words of Jesus directing his church to “listen to what the Spirit says to the churches” just as the Father told Peter, James, and John to listen to what Jesus spoke to them in Mark 9:2-10.
• Revelation 3:5. “5 “In the same way, the one who conquers will be dressed in white clothes, and I will never erase his name from the book of life but will acknowledge his name before my Father and before his angels.” In this passage from his letter to the church, John records the words of Jesus describing how those who victorious over evil will be “dressed in white clothes” similar to Jesus’ clothes during his transfiguration upon the mountain in Mark 9:2-10.
• Revelation 3:18. “18 I advise you to buy from me gold refined in the fire so that you may be rich, white clothes so that you may be dressed and your shameful nakedness not be exposed, and ointment to spread on your eyes so that you may see.” In this passage from his letter to the church, John records the words of Jesus imploring his people who have been found rich but naked should take their riches and purchase white clothes so that they will not be found in their shameful nakedness. Jesus wants his people to shine with righteous glory just as he did during his transfiguration upon the mountain in Mark 9:2-10.
• Revelation 4:4. “4 Around the throne were twenty-four thrones, and on the thrones sat twenty-four elders dressed in white clothes, with golden crowns on their heads.” In this passage from his letter to the church, John records his vision of the twenty-four elders who were dressed in white clothes just as Jesus was during his transfiguration upon the mountain in Mark 9:2-10.
• Revelation 6:11. “11 So they were each given a white robe, and they were told to rest a little while longer until the number would be completed of their fellow servants and their brothers and sisters, who were going to be killed just as they had been.” In this passage from his letter to the church, John records his vision of God’s people who had be martyred and how they were each given a white robe for their perseverance just as Jesus was during his transfiguration upon the mountain in Mark 9:2-10.
• Revelation 7:9. “9 After this I looked, and there was a vast multitude from every nation, tribe, people, and language, which no one could number, standing before the throne and before the Lamb. They were clothed in white robes with palm branches in their hands.” In this passage from his letter to the church, John records his vision of the multitude of God’s people at the Great Tribulation who had persevered and were each given a white robe just as Jesus was during his transfiguration upon the mountain in Mark 9:2-10.
• Revelation 19:11-16. “11 Then I saw heaven opened, and there was a white horse. Its rider is called Faithful and True, and with justice he judges and makes war. 12 His eyes were like a fiery flame, and many crowns were on his head. He had a name written that no one knows except himself. 13 He wore a robe dipped in blood, and his name is called the Word of God. 14 The armies that were in heaven followed him on white horses, wearing pure white linen. 15 A sharp sword came from his mouth, so that he might strike the nations with it. He will rule them with an iron rod. He will also trample the winepress of the fierce anger of God, the Almighty. 16 And he has a name written on his robe and on his thigh: King of Kings and Lord of Lords.” In this passage from his letter to the church, John records his vision of Jesus’ return in which the theme of white garments is pervasive similar to the transfiguration upon the mountain in Mark 9:2-10.

This passage is the “story of God and God’s people”. In this passage, the true glory of Jesus is revealed. Unlike Moses who glows from being near God, Jesus glows because he is God. Strauss states that, “As the vision on the mountain faces, Moses and Elijah disappear and Jesus is left alone. The fate of the world rests on his shoulders. Everything that has come before was mere preparation for his coming and the salvation he would accomplish” (p. 390). This is the “story of God and God’s people”.

Mark 9:7b (CSB)

“This is my beloved Son; listen to him!”

Main Verbs

Is

Listen

Verbs

Is

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

Listen

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

Genre

(See Introduction - Genre)

Mark 8:31-10:52 (Strauss - 10:45). Lane states that, “with verse 31 an entirely new orientation is given to the Gospel” (p. 292). Blackwell states that, “Mark’s story now takes an important turn. Up until Peter’s confession, Jesus’s actions have had the human characters dumbfounded, wondering about who he might be” (p. 130). Lane concurs, stating that, “Mark has placed at the center of his narrative the recognition that Jesus is the Messiah. The pivotal importance of this moment is indicated by the fact that already in the first line of the Gospel the evangelist designates Jesus as the Messiah” (p. 288). Lane concludes that, “The recognition that Jesus is the Messiah is thus the point of intersection toward which all of the theological currents of the first half of the Gospel converge and from which the dynamic of the second half of the Gospel derives” (p. 289). Witherington states that, “There is little question that this little pericope is the pivotal point in the Gospel up to this juncture. …for the first time since 1:1, Jesus is designated the Christ… From then on the focus is on Jesus as the suffering Son of Man or Messiah, and thus on Jesus going and dying” (p. 239). Finally, Strauss states that, “Peter’s confession and Jesus’ first passion prediction will turn the narrative in a new direction, as Jesus begins to teach his disciples about his suffering role” (p. 357).

Mark 9:14-27. This passage is a narrative within a gospel. This passage is a controversy and an exorcism episode.

Demarcation of the Text

There is almost unanimous agreement across the English translations surveyed as to how this passage should be demarcated, which includes 9:14-29.  Verses 28-29 are excluded from this study. To include these verses in this passage is understandable as they are very closely tied to 9:14-27. However, 9:28-29 is a different scene than 9:14-27 as they include different characters in a different location. In addition, while the context of 9:28-29 is dependent upon the information given in 9:14-27, the teaching is unique.

• CSB, ESV, NASB, NRSV, NIV, CEB, NLT, CEV. The CSB, ESV, NASB, NRSV, NIV, CEB, NLT, and CEV demarcate this passage to include 9:14-29 entitled The Power of Faith over a Demon (CSB).
• MSG. The MSG demarcates this passage to include 9:14-32 entitled There Are No Ifs.
• William L. Lane. Lane demarcates this passage as belonging to the larger section that includes 9:14-29 entitled The Healing of a Possessed Boy.
• Ben Witherington III. Witherington demarcates this passage as belonging to the larger section that includes 9:14-29 entitled “If at First You Don’t Succeed, Pray, Pray Again”.
• Mark L. Strauss. Strauss demarcates this passage as belonging to the larger section that includes 9:14-29 entitled Healing a Boy with an Evil Spirit.

In the previous section, Mark records Jesus’ descent down the mountain with Peter, James, and John down the mountain after the transfiguration in which they discuss the coming of Elijah. In this passage, Mark informs the audience that Jesus, Peter, James, and John have returned to the other disciples where a controversy/healing episode is waiting for them along with the religious leaders and a large and growing crowd.

Including other verses as being a part of this basic unit is unnecessary. Besides the change in characters and location in 9:28-29, the change in teaching focus is unique enough to warrant a study of these passages separately. 

The Argument of the Text

• Narrative analysis. In this passage Mark continues the slow pace of the narrative as Jesus, along with Peter, James, and John return to the other awaiting disciples. There is a controversy brewing as the disciples had failed to exorcise a demon in Jesus’ absence. Lane states that, “Mark’s account of this incident is vivid and detailed” (p. 329). Strauss states that, “The narrative is typical of Mark’s expansive style, full of repetition and colorful detail” (p. 394).
• Character analysis. This section has a significant change of characters in the narrative. This passage includes eight characters: “they” (Jesus, Peter, James, and John), the disciples (minus Peter, James, and John), a large crowd, scribes, a father, the boy, the unclean spirit. In this passage three of the characters speak: Jesus, the father, and the crowd.
• Structural analysis. This passage includes a controversy and healing episode. When Jesus arrives, there is an on-going controversy due to the failure of the disciples to cast out a demon in Jesus’ absence. After Jesus address the disciples and the father, he exorcises the demon from the boy. Strauss states that, “This episode begins as a controversy story with the religious leaders and then develops as an exorcism” (p. 394).

In general, Mark presents his characters in line with how he has developed them thus far in his gospel. Jesus has compassion on a boy who has been tormented his entire life by an unclean spirit. Jesus also confronts the unbelief of the father. The disciples are unable to lead the group into kingdom restoration in Jesus’ absence.

The information provided by the author and the words of the characters determines how to react to the characters in this passage.

The issues in this passage:

• When the crowds see Jesus, they are overwhelmed with awe and gather around him. Jesus popularity continues. As soon as he arrives on the scene the crowd is awestruck. As the narrative continues, the crowd continues to grow. One solution for the reaction of the crowd conjectures that the radiance of Jesus’ glory from the transfiguration was still visible when he arrived to where the disciples were. Strauss suggests that, “The most likely solution is that Jesus exhibited the lingering affects of the transfiguration” (p. 395-6).
• The father informs Jesus that everyone is arguing because the disciples could not exorcise a demon who was tormenting his son. In Jesus’ absence, a father brought his demon possessed son to the remaining disciples, but the disciples were unable to help. This caused an argument to erupt between Jesus’ disciples and the religious leaders.
• Jesus expresses his exacerbation with the unbelieving generation. Jesus allows his frustration with the lack of faith to be known. Tolbert states that, “While “faithless generation” may be a general condemnation of the scribes, crowds, father, and others at the scene, since it immediately follows the news of the disciples’ problem, they must certainly be included in its lament” (p. 187-8). Lane states that Jesus’ poignant cry of exasperation is an expression of weariness which is close to heart-break… The qualitative overtones in “unbelieving generation” suggest that the disciples remain indistinguishable from the unregenerate men who demand signs but are fundamentally untrue to God” (p. 332).
• Jesus directs the father to bring the boy to him. Jesus’ compassion for the boy and his family reveals his true character as he cannot help but restore the boy. Strauss states that, “Jesus has both the compassion and the authority to heal the boy” (p. 398).
• The demon throws the boy into a convulsion when it sees Jesus. In every occurrence of an unclean spirit interacting with Jesus, Mark has described the demon as responding to Jesus as the Son of God. In this narrative, Mark describes the demon as making one last stand in the host’s body.
• The father begs Jesus to help the family, “if he can…”. It is clear from the father’s interaction with Jesus that the torment from the demon has not only caused trauma for the boy but also his family. The father begs Jesus, but then reveals his true doubts as he questions Jesus’ ability. Blackwell states that, “The father’s response… gives deep insight into the nature of faith. It exposes the reality that human faith is imperfect, and thus it highlights the necessary posture of reliance and humility. The father’s faith is demonstrated by his persistence to see his son healed and his trust that Christ is the true source of that healing. Being unable, however, to convey perfect faith, the father presents himself as dependent on the only one with the power to deliver his son” (p. 141).
• Jesus declares that, “Everything is possible for the one who believes”. When the father’s lack of faith is exposed as he question’s Jesus’ ability to heal his son, Jesus declares that there is nothing he cannot accomplish when those dependent upon him put their complete trust in his authority. Tolbert states that Jesus’ response “demonstrates the link between faith and mighty works: faith is the necessary precondition of the ability to do all things” (p. 188). Strauss states that, “The issue is not Jesus’ ability but a willingness to respond in faith, since “everything is possible for the one who believes.”” (p. 398).
• Jesus confronts the father’s doubt, and the father begs Jesus to help him overcome his unbelief. Jesus confronts not only the faithlessness of the people, but also the doubts of the father in the abilities of Jesus. Blackwell states that, “The father’s cry for help prompts Jesus’s call to faith: “Everything is possible for one who believes”. Some have questioned whether the faith that makes all things possible is that of Jesus or the petitioner, but the text is clear that faith is necessary on the part of the one in need. This faith grabs ahold of the power of the one who has authority over all” (p. 140). Strauss states that, ““I believe” is a conscious decision – despite his wavering feelings – to step out in faith. “Help my unbelief” is a recognition that his humanity is still weak and that only in the power of God will he have sufficient faith. Ironically, this second cry is an act of faith, since calling on God for greater faith is trusting in him rather than in ourselves – the essence of true faith” (p. 399).
• Jesus exorcises the unclean spirit from the boy. Jesus casts out the unclean spirit and commands him not to torment the boy any further. Blackwell states that, “Mark’s text highlights God’s ultimate plan to deliver from sin, demons, and death all those who trust in him through Jesus, the Christ. Mark uniquely stresses that Jesus responds to an imperfect, but humble and dependent faith that is expressed through prayer” (p. 142).
• The boy appeared to be dead, but Jesus helped him stand up. The crowd thought that the boy was dead as he fell to the ground. But Jesus reaches down touching the boy and helps him to his feet.

In this passage Mark gets his message across primarily through the dialogue of Jesus and the boy’s father.

“You faithless people!” When Jesus learns that his disciples were unable to exorcise the demon, he expresses his exasperation. It is difficult to determine exactly who Jesus is frustrated with: his disciples, the crowd, or the father. Blackwell states that, “Christ expresses astonishment at the lack of faith exhibited by many. The overall picture we glean is that faith, though absent in much of Israel, is the essential posture for discipleship to Christ” (p. 137). Strauss concludes rightly that, “It is best, however, to see the address as to all who are present” (p. 397).

This passage is about the limitation of God’s people who lack faith and the compassion that Jesus has for even the lowliest of all to be free from torment. Strauss states that, “Jesus’ healing of a demonized boy… illustrates once again the authority of Jesus as the Messiah and Son of God. An equally important theme is the primacy of faith and dependence on God, as Jesus castigates the “present generation” for its unbelief” and “calls the child’s father to greater faith” (p. 393). Witherington states that, “The battle with the powers of darkness is ongoing and involves both Jesus and his agents” (p. 266).

The Co-text

(See Introduction - The Audience) 

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

The knowledge of Jesus’ ministry is at a peak. News of Jesus and his miracles has spread to the very outskirts of Palestine. Everyone along the social spectrum has heard of Jesus, from the most marginalized to King Herod himself. Indeed, as the author stated, Jesus’ ministry has been 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 resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to show that extent of Jesus’ miracles is dependent upon the faith of those around him. Mark continues to present the disciples as falling short of complete allegiance to Jesus and his mission. They understand the true identity of Jesus as God’s Son, but they are not in agreement with the mission his Father has given him.

Development of Important Words/Motifs:

• Faith. This passage is another example of how Mark frames the importance of faith. Jesus states in this passage that “Everything is possible for the one who believes.” This is consistent with how Mark has presented Jesus’ ministry so far in his gospel. The miracles that Jesus performed were contingent upon the faith of the people. Strauss points out that, “Faith or faithlessness is mentioned four times: by Jesus concerning the present generation, in Jesus’ exhortation to the man, in the man’s response, and implicitly in Jesus’ call for more prayer” (p. 394).
• Unclean Spirit. Mark has presented several examples of Jesus’ interaction with unclean spirits in his gospel. In the previous interactions the demons always responded by testifying to the identity of Jesus as the Son of God. In this passage, Mark tells a different story. Instead of testifying to Jesus’ true identity, this demon makes one last attempt at exerting control over the victim. Strauss points out that, “That the demon’s dramatic effect on the boy is mentioned four times: by the father, in the actions of the demon itself, in the discussion between Jesus and the father, and again as the demon convulses the boy before coming out” (p. 394).

Openness to Interpretive Possibilities:

• Who lacked faith?. There is a mix of understanding as to who Jesus was frustrated with regarding the lack of faith. The best solution to this is the entire group of people who was present that day and perhaps all of humanity at that time. Understand the mission that Jesus was sent to accomplish – to initiate the ushering in of God’s kingdom. Humanity at any point in history has not, nor will be completely prepared for the moment when God’s kingdom comes in its fullness. Jesus was frustrated with his disciples. Jesus was frustrated with the lack of faith the father had. Jesus was frustrated with the lack of faith that Israel and the gentiles had in his authority. Nonetheless, Jesus met humanity where they were and succeeded in his mission of restoring the by and bringing salvation to humankind.
• Everything is possible…. Strauss explains this well when he states that, “The point is not, of course, that with enough faith you can do anything. It is rather that God has the power to do anything. It is not the amount of faith that is important; it is the object of that faith. With the faith of a mustard seed you can move mountains, because that faith is in the sovereign Lord of the universe. In the same way, the absence of faith is a critical hindrance to success. In Nazareth, Jesus “could not do any miracles there” because of their unbelief. God takes over when people let go and put their trust in him” (p. 398-9). Lane states that Jesus’ “majesty becomes most visible when human resources have become exhausted” (p. 333).
• The reaction of the unclean spirit. In previous episodes in which Jesus encountered an unclean spirit the spirit announces Jesus’ true identity. Regardless of whether the unclean spirits were helpless but to acknowledge Jesus’ true identity or if their behavior was an attempt to gain mastery over Jesus, in this exorcism episode the unclean spirit throws the boy into a fit when Jesus is encountered. Strauss claims that, “The sprite sees Jesus, but it does not cry out as in other exorcisms, confirming its identity as a mute-causing spirit” (p. 398). Witherington concurs, stating that, “The possessing spirit is called a dumb spirit, which perhaps explains why it does not speak during the exorcism” (p. 267).

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• Demonology. Understanding the cultural convention of demons (unclean spirits) from the ancient world is helpful in comprehending this passage. There is a wide range of understanding among scholars as to how the ancients understood demon possession. While some stories in Scripture of demon possession may be attributed to mental or physical illnesses there are definite examples of some form of spiritual anomaly detailed in Scripture. This passage would be one of those. While many of the symptoms that the boy presented are consistent with Epilepsy or a seizure disorder, this passage clearly suggests something more sinister than a natural affliction. Strauss states that, “This cannot simply be ancient naivete about the cause of disease, since the Gospels and other ancient literature often distinguish between disease and demonization. At the same time, demons are often said to cause physical symptoms, including muteness, blindness, deformity and violent behavior. If we accept the possibility that demons exist, as the Evangelists certainly believed, we should speak of epileptic-like symptoms rather than epilepsy perse” (p. 396-7).

This passage appeals to the cultural concern of distribution of power. While Jesus’ disciples were unable to exorcise the demon-possessed by, the demon was no match for the power and authority of Jesus even when the faith of the father, the disciples, and the crowd was wavering.

The Interface of Contexts:

On one hand this passage stands in tension with today’s context as many people with a scientific worldview resist the truth of Jesus’ exorcising demons. Many attempt to explain away demonic episodes as natural diseases which may be true in some circumstances. On the other hand, there are many people who believe in and participate in spiritual beliefs that experiment with conjuring spirits.

Intertext

(See Introduction - The Intertext)

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

• Exodus 34:29. “29 As Moses descended from Mount Sinai—with the two tablets of the testimony in his hands as he descended the mountain—he did not realize that the skin of his face shone as a result of his speaking with the Lord.” When Moses experienced his encounter with the LORD on the mountain, his face radiated with the visible glory of God. This may explain the amazement at Jesus’ presence that the crowd exhibited when he returned to them after his transfiguration.

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

• Matthew 14:28-31. “28 “Lord, if it’s you,” Peter answered him, “command me to come to you on the water.” 29 He said, “Come.” And climbing out of the boat, Peter started walking on the water and came toward Jesus. 30 But when he saw the strength of the wind, he was afraid, and beginning to sink he cried out, “Lord, save me!” 31 Immediately Jesus reached out his hand, caught hold of him, and said to him, “You of little faith, why did you doubt?”” In this passage from his gospel, Matthew records the faith that Peter had in Jesus to walk on water during the storm. This passage also reveals that Peter’s faith was still incomplete, just as the father’s faith wavered in Mark 9:14-27.
• Matthew 17:14-18. “14 When they reached the crowd, a man approached and knelt down before him. 15 “Lord,” he said, “have mercy on my son, because he has seizures and suffers terribly. He often falls into the fire and often into the water. 16 I brought him to your disciples, but they couldn’t heal him.” 17 Jesus replied, “You unbelieving and perverse generation, how long will I be with you? How long must I put up with you? Bring him here to me.” 18 Then Jesus rebuked the demon, and it came out of him, and from that moment the boy was healed.” This is Matthew’s parallel version of Mark 9:14-27.
• Luke 9:37-43a. “37 The next day, when they came down from the mountain, a large crowd met him. 38 Just then a man from the crowd cried out, “Teacher, I beg you to look at my son, because he’s my only child. 39 A spirit seizes him; suddenly he shrieks, and it throws him into convulsions until he foams at the mouth; severely bruising him, it scarcely ever leaves him. 40 I begged your disciples to drive it out, but they couldn’t.” 41 Jesus replied, “You unbelieving and perverse generation, how long will I be with you and put up with you? Bring your son here.” 42 As the boy was still approaching, the demon knocked him down and threw him into severe convulsions. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father. 43 And they were all astonished at the greatness of God.” This is Luke’s parallel version of Mark 9:14-27.

This passage is the “story of God and God’s people”. In this passage, Jesus meets the crowd where they are in their faith. Jesus expresses his frustration with the lack of faith in the crowd but continues to minister. Jesus meets the father of the possessed boy where he is and contests his faith. When the father approaches Jesus with an honest and humble heart, Jesus restores the man’s family to health. Blackwell states that, “While humility and dependence are often portrayed as weakness, in Mark’s Gospel this kind of faith yields a victory that is integrally linked to Jesus’s death and resurrection… faith is a unique expression of one’s own powerlessness and dependance on divine power though Jesus Christ” (p. 141-2). This is the “story of God and God’s people”.

Mark 9:21 (CSB)

23 Jesus said to him, “‘If you can’?Everything is possible for the one who believes.”

Main Verbs

Said

Is

Believes

Verbs

Said

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

Is

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

Believes

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