‏ Mark 6:45-56

Summary for Mark 6:45-52: 6:45-52  ^a This story is a manifestation of Jesus’ glory to the disciples (6:48-50  ^b). It is also a rescue story (6:47-48  ^c, 51  ^d) and a story about the disciples’ lack of understanding (6:51-52  ^e).
Summary for Mark 6:45-46: 6:45-46  ^f The disciples proceeded to Bethsaida, the home of Peter and Andrew (John 1:44  ^g), while Jesus dismissed the crowd and went apart to pray. Jesus was a man of prayer (Mark 1:35  ^h) and urged his disciples to pray (see 14:38  ⁱ).
6:48  ^j It was about three o’clock in the morning (literally about the fourth watch of the night, which began at 3:00 am): This was a Roman designation of time (Jews reckoned only three watches), which supports the view that Mark wrote for Christians in Rome.

• Mark does not explain how Jesus saw his disciples’ plight late at night in the middle of the lake (cp. John 6:19  ^k), as it is not important to the story.

• Jesus came toward them, walking on the water: It appears that Jesus’ purpose was to rescue the disciples from the storm. However, Mark then states that Jesus intended to go past them. Numerous attempts have been made to explain this, but the best explanation is that “to go past them” speaks of a divine manifestation (cp. Exod 33:18–34:6  ^l; 1 Kgs 19:11-13  ^m): Jesus apparently sought to show his divine glory to the disciples. This understanding is supported by the disciples’ fear, a response often associated with theophany.

• Many have tried to rationalize the miracle of Jesus’ walking on the sea, but Mark, Matthew, and John clearly understood this as a miracle, beyond natural explanation. If Jesus is in fact the Son of God, there is no need to find another explanation.
Summary for Mark 6:49-50: 6:49-50  ⁿ The disciples’ terror is understandable—humans cannot walk on water, so they concluded that they were seeing a ghost. As in many divine manifestations, the Lord gave a word of assurance: Don’t be afraid and Take courage! The reason is, I am here! It was not a ghost but Jesus—their friend, Savior, and Lord.

• I am here!: Because Jesus’ walking on the sea and stilling the storm were miraculous, Mark’s original readers would have understood the exclamation I am as a parallel to God’s self-description in the Old Testament (Exod 3:14  ^o; Deut 32:39  ^p; Isa 41:4  ^q; 43:10-13  ^r) and thus as a reference to Jesus’ divinity.
6:51  ^s Jesus’ entrance into the boat calmed the storm.

• totally amazed: They were reverential and awed at the greatness of Jesus Christ, the Son of God (cp. 2:12  ^t; 5:24  ^u; Matt 14:33  ^v).
6:52  ^w The account ends with a comment about the disciples’ dullness. It was not from lack of opportunity to believe in Jesus—they had witnessed the miracle of the loaves and many other miracles—but because their hearts were too hard, usually a quality of Jesus’ opponents (e.g., 3:5  ^x; see also 8:17  ^y, 21  ^z; 9:32  ^aa). Later their hearts would be softened, and they would understand (Luke 24:44-49  ^ab; John 12:16  ^ac; 13:7  ^ad).
Summary for Mark 6:53-56: 6:53-56  ^ae This summary of Jesus’ ministry in Galilee emphasizes his great popularity and healing ability. 6:53  ^af Gennesaret refers to a fertile plain, 3.5 miles long by 0.5 miles wide (5.6 by 0.8 kilometers), between Tiberias and Capernaum on the northwest coast of the Sea of Galilee. The original journey was to Bethsaida (6:45  ^ag), so perhaps the winds (6:48  ^ah) blew the ship off course and they landed at Gennesaret. Alternatively, 6:45  ^ai might indicate the direction of the journey (i.e., northeast) and not the actual goal of the voyage.
6:56  ^aj The fringe of a garment refers to the tassels worn by Jewish men on their robes (see Num 15:38-39  ^ak; Deut 22:12  ^al). Just touching the fringe of the garment of Jesus the Messiah, the Son of God, brought healing to the sick (see also Mark 3:10  ^am; 5:28  ^an).

‏ Mark 7

Summary for Mark 7:1-23: 7:1-23  ^ao This account has no direct connection with what precedes it. It assumes only a context such as “Once in the ministry of Jesus.” After setting the scene (7:1-4  ^ap), Mark introduces the Pharisees’ question (7:5  ^aq), followed by Jesus’ response (7:6-23  ^ar). The first part of Jesus’ response (7:6-13  ^as) centers around two Old Testament passages and a twofold attack on the Pharisees’ traditions (7:6-8  ^at, 9-13  ^au). In the second part (7:14-23  ^av), Jesus teaches about what does and does not truly defile. 7:1  ^aw Readers already know that the Pharisees and teachers of religious law were hostile to Jesus (see 2:16  ^ax, 24  ^ay; 3:6  ^az, 22  ^ba).
Summary for Mark 7:2-4: 7:2-4  ^bb Mark explains the Pharisaic practices of ritual cleansing for his non-Jewish (Gentile) readers. The ancient traditions (literally the traditions of the elders) were as yet unwritten accounts that the Pharisees believed had been given to Moses on Mount Sinai along with the written law. They were written down around AD 200 in the Mishnah, one of the key sources for understanding ancient Judaism.
7:5  ^bc Since the Pharisees believed that their oral traditions were given to Moses as part of God’s divine revelation, they asked Jesus why his disciples did not keep them. After all, teachers were responsible for the behavior of their disciples (see 2:24  ^bd).
Summary for Mark 7:6-8: 7:6-8  ^be Jesus first responds by quoting Isa 29:13  ^bf (Greek version), which deals with the farce of equating man-made ideas with God’s commands. It describes well the situation in which the Pharisees had substituted their human tradition for God’s law.
Summary for Mark 7:9-13: 7:9-13  ^bg Next, Jesus provides an instance where the Pharisees’ traditions contradicted God’s law and allowed them to sidestep its requirements.
Summary for Mark 7:11-12: 7:11-12  ^bh But you say: The contrast with God’s law is emphatic—their tradition repudiated God’s command for people to honor their parents by providing for their needs.

• ‘For I have vowed to give to God what I would have given to you’: The tradition said that people could sidestep their obligation to support their parents by dedicating some of their resources to God, thus disregarding and dishonoring their needy parents.
7:13  ^bi The result of such traditions was to cancel the word of God.

• only one example among many others: It was not an isolated instance; see, e.g., Isa 1:10-20  ^bj; 58:1-14  ^bk.
Summary for Mark 7:14-23: 7:14-23  ^bl Jesus’ second argument against the Pharisees was a proverb that Jesus told the crowd. Later, in the privacy of a home, Jesus explained it to his disciples (7:17-23  ^bm). It concerns moral distinctions about eating. Eating affects the digestive system, but moral issues involve the heart. The heart is a metaphor for the seat of moral decision making. How a person eats (with clean or unclean hands) or what a person eats (clean or unclean food) affects only the digestive tract, so it has no bearing on the moral issues of the soul. To help his later readers understand the implications of Jesus’ teaching, Mark adds the interpretive comment By saying this, he declared that every kind of food is acceptable in God’s eyes. In the apostolic church, Peter and Paul were instrumental in bringing this implication to light (see Acts 10:1–11:18  ^bn; Rom 14:14  ^bo; 1 Cor 8:8  ^bp; Gal 2:11-21  ^bq).
Summary for Mark 7:20-22: 7:20-22  ^br These verses summarize thirteen things that truly defile a person. These actions and vices all come from the heart.
Summary for Mark 7:24-30: 7:24-30  ^bs The discussion of clean and unclean and of undefiled and defiled in 7:1-23  ^bt has prepared readers for the story of the Gentile woman’s faith. For Jews, Gentiles were defiled by definition, because they did not keep the regulations of the Torah (see Acts 10:1–11:18  ^bu, especially 10:14-15  ^bv; 11:2-3  ^bw, 8-9  ^bx). 7:24  ^by The city of Tyre and its surrounding regions lie on the Mediterranean coast in modern-day Lebanon. Originally an island, Tyre became a peninsula when Alexander the Great constructed a half-mile ramp from the mainland in 332 BC. Tyre had one of the most important harbors on the eastern side of the Mediterranean Sea. People earlier had come from Tyre to hear Jesus and see him work miracles (3:7-8  ^bz), which explains how the Tyrian woman knew of him.

• There is much discussion about why Jesus left Galilee to visit this Gentile region. Mark provides no explanation, so any suggestion is pure speculation. Mark’s Gentile readers, however, would have understood this journey by Jesus as foreshadowing the church’s mission to the Gentile world that led to their own conversion (for more about the genesis of the church in Rome, see Romans Book Introduction).
Summary for Mark 7:25-26: 7:25-26  ^ca The woman was from Syrian Phoenicia and therefore a Gentile. The urgency and intensity of the woman’s petition is seen in her falling at Jesus’ feet and begging.
Summary for Mark 7:27-28: 7:27-28  ^cb Jesus’ reply to the woman seems like a harsh refusal, but their interaction indicates that he wanted to see her faith (cp. Matt 15:28  ^cc).

• Jesus’ use of first did not exclude her as a Gentile from the grace of God but indicated that his mission was first to the Jews (Acts 13:46  ^cd; Rom 1:16  ^ce). The woman responded to Jesus’ words with humility and faith. She acknowledged the priority of the Jewish people but argued that there was more than enough food for the dogs as well. (In Jewish literature, Gentiles were frequently referred to as dogs, which were seen as filthy scavengers rather than as adorable pets; see also study note on Rev 22:15.) The woman’s persistence and acknowledgment of Jesus as Lord were rewarded.
Summary for Mark 7:29-30: 7:29-30  ^cf For similar healings from a distance, see Matt 8:5-13  ^cg // Luke 7:1-10  ^ch and John 4:46-54  ^ci.
Summary for Mark 7:31-37: 7:31-37  ^cj This miracle is very similar in order and vocabulary to the healing of the blind man in 8:22-26  ^ck. Healing miracles in the Gospels follow a similar pattern—the constant telling and retelling of similar stories probably standardized their form and wording.

• This healing miracle includes a change of scene. Although some interpret the next miracle as occurring in the Gentile world (Sidon or Decapolis), it probably took place after Jesus returned to the Sea of Galilee. The next incident takes place there (8:10  ^cl) without a change of scene.
7:33  ^cm The healing was performed privately (7:33  ^cn; see 5:40-43  ^co; 8:23  ^cp) to prevent the spread of messianic fervor (see 3:11-12  ^cq; cp. John 6:15  ^cr).

• Jesus also used saliva in a healing at Mark 8:23  ^cs, where he spit on a man’s eyes in curing his blindness. The medicinal use of saliva in ancient times is well documented.
7:34  ^ct Since Jesus was looking up to heaven when he sighed, his sigh is probably best understood as a prayerful gesture.

• Ephphatha is an Aramaic term that Mark translates for his readers (see also 3:17  ^cu; 5:41  ^cv; 14:36  ^cw; 15:34  ^cx). These are not magical formulas or incantations; Mark is simply recounting some of the original words Jesus spoke. Matthew and Luke do not seem to have attributed any special significance to the Aramaic words of Jesus, since they did not include them in their Gospels.
Summary for Mark 7:36-37: 7:36-37  ^cy Despite his desire to avoid attention, Jesus’ greatness shone too brightly—his person, his teaching, and his ability to heal inspired awe, and he could not be hidden.

‏ Mark 8:1-26

Summary for Mark 8:1-10: 8:1-10  ^cz The stories about feeding the 4,000 and the 5,000 are similar. All four Gospels report the earlier feeding of the 5,000 (6:35-44  ^da; Matt 14:13-21  ^db; Luke 9:10-17  ^dc; John 6:1-15  ^dd), but only Mark and Matthew (Matt 15:32-39  ^de) also record the feeding of the 4,000 as a separate miracle (Mark 8:19-21  ^df; Matt 16:9-10  ^dg). The details of the events are different.
Summary for Mark 8:1-3: 8:1-3  ^dh The last reference to a large crowd was at the feeding of the 5,000 (6:34  ^di). Jesus showed compassion in 6:34  ^dj because the people “were like sheep without a shepherd.” These stories reflect Jesus’ concern for the total person—this time especially for the people’s hunger. They were in the wilderness (8:4  ^dk) and had no food (8:1  ^dl). They had been with Jesus for three days and had nothing to eat (8:2  ^dm), and they had come a long way and needed to eat before returning home (8:3  ^dn).
8:4  ^do The disciples’ frustration at the situation reveals their dullness. They knew how God provided manna in the wilderness for his people in Moses’ time (Exod 16  ^dp). They were now in the presence of one far greater than Moses (see Mark 9:5-7  ^dq) and had recently seen him feed a greater number of people in a similar situation (6:30-44  ^dr). However, they still did not understand (cp. 6:52  ^ds). Even so, Jesus worked through them to bring physical and spiritual food to the hungry (8:6-8  ^dt). What they could not do by themselves, the mighty Son of God would do through them.
8:5  ^du Seven loaves: Numerous attempts have been made to allegorize the numbers in the two feeding miracles, but the lack of consensus among these interpretations, and the reference to “a few fish” in the present story, suggest that the numbers are not symbolic. None of the Gospel writers associate any clear significance with these numbers, and this should warn us against doing so. As with the feeding of the 5,000, the purpose of the numbers is to magnify the greatness of the miracle and of Jesus.
Summary for Mark 8:6-7: 8:6-7  ^dv took, thanked God, distributed: These terms foreshadow the Last Supper (cp. 14:22-25  ^dw).
8:8  ^dx They ate as much as they wanted: The superabundance of food shows the all-surpassing nature of God’s Kingdom and of the one who brought it.
Summary for Mark 8:10-13: 8:10-13  ^dy As in the earlier feeding miracle (6:30-44  ^dz), the feeding of the 4,000 is followed by Jesus’ crossing the Sea of Galilee by boat (cp. 6:45  ^ea) and the Pharisees’ initiating a dispute demanding that Jesus perform some miraculous sign (cp. 7:1-23  ^eb).

• The location of Dalmanutha is unknown. Matthew 15:39  ^ec has Magadan instead of Dalmanutha.
8:11  ^ed The antagonism of the Pharisees was persistent (2:16-18  ^ee, 24  ^ef; 3:6  ^eg; 7:1-5  ^eh; 10:2  ^ei; 12:13  ^ej, 15  ^ek). The request for a sign is at times acceptable (Judg 6:36-40  ^el; 2 Kgs 20:8-11  ^em; Isa 7:10-12  ^en; see also John 2:18-19  ^eo), but in this case it was obstinate testing of God.

• The sought-after sign was not a healing, an exorcism, a raising from the dead, or a nature miracle, for there had been many of these already, and Jesus’ ability to work such signs was well known (Mark 1:32-34  ^ep, 45  ^eq; 3:7-12  ^er; 6:53-56  ^es) even to the Pharisees (3:22  ^et). What they sought was a miraculous sign from heaven—that is, directly from God—that would demonstrate once for all that Jesus was the Christ. No sign, however, could ever convince them of this. For those whose hearts were open to the truth, the miracles that Jesus had already done (Luke 7:22  ^eu) were clear and irrefutable signs that Jesus was the Messiah, the Son of God. For those outside (Mark 4:11-12  ^ev), no sign could make them believe (cp. Luke 6:19-31  ^ew).
8:12  ^ex I tell you the truth: Jesus’ response was as strong as an oath meaning, “[May God’s judgment fall upon me] if I give this generation any such sign.” Such oaths express an unbending commitment (see Gen 14:22-23  ^ey; Num 32:10-11  ^ez; Ruth 1:17  ^fa; 1 Sam 3:17  ^fb; 20:13  ^fc; 2 Sam 3:35  ^fd; 19:13  ^fe).

• Jesus elsewhere describes this generation as “adulterous and sinful” (Mark 8:38  ^ff) and “faithless” (9:19  ^fg).
Summary for Mark 8:14-21: 8:14-21  ^fh This account of the journey across the Sea of Galilee reflects on Jesus’ greatness, as manifested in the two feeding miracles, and emphasizes the dullness of the disciples, who do not see, hear, or understand because of their hardened hearts (see 4:9-20  ^fi; 6:52  ^fj). 8:14  ^fk The reference to having only one loaf of bread reminds readers of recent occasions when the disciples had not had enough bread and Jesus miraculously provided enough bread to feed thousands of people.
8:15  ^fl Matthew says that the yeast of the Pharisees refers to their false teaching (Matt 16:12  ^fm). It could also refer to their unbelief and hardness of heart (Mark 8:10-13  ^fn). The reference to Herod could point to his unwillingness to accept what he knew to be true (6:14  ^fo, 16  ^fp, 20  ^fq).
8:16  ^fr The disciples completely missed the point of Jesus’ warning (8:15  ^fs) and forgot that because Jesus was with them, their supply of bread was irrelevant.
Summary for Mark 8:17-20: 8:17-20  ^ft Jesus asked eight questions that rebuked the disciples. They, of all people, should have been aware of the miraculous power of the Son of God. Although the disciples still remembered the feeding miracles, they never considered the implications for their immediate situation.
Summary for Mark 8:19-20: 8:19-20  ^fu Jesus’ questions precisely recalled the feeding miracles (6:30-44  ^fv; 8:1-10  ^fw).
8:21  ^fx Don’t you understand yet? This question implies a time when they would truly understand. Mark’s readers knew that Jesus’ resurrection would give the disciples understanding of Jesus’ identity and power (see, e.g., Acts 4:23-31  ^fy).
Summary for Mark 8:22-26: 8:22-26  ^fz Earlier, Jesus and the disciples set out unsuccessfully for Bethsaida (6:45  ^ga); here, they arrive, and Jesus heals a blind man. Only Mark has this two-part healing; it might connect with the opening of the disciples’ spiritual eyes in the next account (8:27-38  ^gb).

• John 1:44  ^gc identifies Bethsaida as the home of Peter, Andrew, James, and John (see also John 12:21  ^gd). This small fishing village, although technically part of Gaulanitis, was generally considered part of Galilee (John 12:21  ^ge). It was relocated and given status as a city by Philip the Tetrarch (Josephus, Antiquities 18.2.1).
8:23  ^gf spitting on the man’s eyes: See 7:33  ^gg; cp. John 9:6-7  ^gh. Attempts to diagnose the man’s exact medical condition are speculative and unprofitable, diverting attention from the miracle.
Summary for Mark 8:24-25: 8:24-25  ^gi The healing was not instantaneous—the man saw imperfectly at first. Jesus’ second laying on of hands brought complete healing. Who is this man who stills the sea and heals the blind? Peter reveals this in the next account—he is the Messiah (8:29  ^gj).
8:26  ^gk The story ends with Jesus telling the healed man to keep the event a secret (see 3:11-12  ^gl).