Why is Mark 6:14-29 in Mark's gospel?
Why is Mark 6:14-29 in Mark's gospel?
Why is Mark 6:14-29 in Mark's gospel?
I thought the reference in Mark 6:23 to "up to half my kingdom" sounded familiar. Sure enough, the phrase also occurs in Esther 5:3 and Esther 7:2.
That got me thinking.
In the book of Esther we have a king with an extravagant party who makes an oath to depose his queen, which would be (for her) a kind of death. He promises a girl up to half of his kingdom, and then executes somebody because it is effectively what that girl asked for. We have someone (Haman), who has the king's ear, asking for the people of God to be put to death. Sound familiar?
“I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will.” (Luke 10:21)
I have always read this, but subconsciously read Jesus to say “and revealed them to those who are not terribly wise or understanding — in fact, some thoroughly unexpected people”.
R T France thinks that, in looking for links between the story of the raising of Jairus's daughter and the healing of a bleeding woman, recourse to the detail of “12 years” is “a counsel of despair” (page 235, fn 20).
Interesting, Larry Hurtado does not agree. From page 88 of his commentary:
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The Church's one foundation
Is Jesus Christ, her Lord;
She is His new creation
By water and the word;
From heaven He came and sought her
To be His holy bride,
With His own blood He bought her,
And for her life He died.Elect from every nation,
Yet one o’er all the earth,
Her charter of salvation—
One Lord, one faith, one birth;
One holy name she blesses,
Partakes one holy food,
And to one hope she presses
With every grace endued.
This is the third of a series of three posts considering the story of the Gerasene demoniac in Mark 5:1-20. The first two were:
This follows on from my previous post: The Gerasene Demoniac: Prior Context.
The story of the Gerasene demoniac is followed by the integrated accounts of the raising of Jairus's daughter to life, and the healing and cleansing of the woman with a long-standing haemorrhage. These two accounts appear to be unrelated to each other, although the fact that Mark has interwoven them tells us that he sees a connection. Mark always weaves stories together for a reason.
So what is the story of the Gerasene Demoniac (Mark 5:1-20) doing in Mark's gospel?
The key, I believe, is the context.
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