In his intriguing interpretation of the exorcism in Mark 5, Nick Perrin notes that the allusions to the Roman occupation go beyond the demonic name “Legion.” The swine, he suggests, supplied the Roman garrison in nearby Hippos. By sending the pigs over the cliff into the sea, Jesus is . . . . Continue Reading »
The best I can make, at this point, of Matthew’s strange conflated quotation of Jeremiah 18-19/Zechariah 11 in Matthew 27:9-10. Judas took thirty pieces of silver from the Jewish leaders to betray Jesus. Reading this in the light of Zechariah 11, we know that this expresses the contempt . . . . Continue Reading »
In a recent article, Rikki Watts challenges the notion that Jesus’ “My God, my God” is a cry of despair, suggesting that it is instead an act of power: “given the . . . its immediate impact on the temple, that it too expresses Jesus’ power. Citing John’s use of . . . . Continue Reading »
A thought from a student exam: In Mark’s gospel, as soon as the veil of the temple is torn, the centurion confesses Jesus as Son of God. It’s a crucial scene because it’s the first time any human recognizes Jesus as Son. And the sequence of veil and confession is crucial. The . . . . Continue Reading »
Joel Marcus has an intriguing article on the Markan crucifixion account in JBL (2006). He points out that Mark reserves the title “king” until chapter 15, where Jesus is called king six times. As in the other gospels, Mark presents the crucifixion as an exaltation. Old news, that. Where . . . . Continue Reading »
Mark 8:7 says that Jesus “blessed” the fish before distributing them to the 4000. As my colleague Toby Sumpter points out, this is the verb of the sea creatures in Gen 1:27, where Yahweh tells them to be fruitful and multiply. Jesus too, the Creator incarnate, blesses fish to multiply . . . . Continue Reading »
Jesus tells the Pharisees who accuse Him of casting out demons by the power of Satan that, on the contrary, He is the stronger man who binds the strong man and comes to plunder the “vessels” of his house (Mark 3). The only other place where Mark uses the word “vessel” is in . . . . Continue Reading »
NT Wright suggests that Jesus’ response to the Pharisees’ complaint about his disciples “harvesting” on the Sabbath puts them in the role of Doeg the Edomite, who watched David get showbread from the priests at Nob (end of Mark 2). A student points out that the Edomite theme . . . . Continue Reading »
The structure of Mark 3:1-6 seems to be basically chiastic: A. Jesus’ entry to synagogue B. man with withered hand C. heal on Sabbath? D. Jesus to man E. Jesus to Pharisees F. Silence E’. Jesus angry and grieved at Pharisees D’. Jesus to man C’. ?? B’. restored hand . . . . Continue Reading »
In a 1984 JBL article, Elizabeth Struthers Malbon suggested that the boat in Mark’s gospel represents a “mediator” between sea and land, and pointed out that Jesus treats the sea as if it were land (walking on it, showing no concern for the unsteadiness of the waves, etc.). If we . . . . Continue Reading »
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