June 28, 2009 - Pentecost 4

SCRIPTURE STUDY
The Fourth Sunday after Pentecost
PROPER 8, YEAR B
JUNE 28, 2009

SCRIPTURE:

FIRST READING: Lamentations 3:22–33

A reading from the book of Lamentations.

The book of Lamentations is one of our most important sources of information about the fall of Jerusalem to the Babylonians in 587 B.C. Though the people admit that God’s judgment was just, today’s reading declares a fervent trust that God will not leave them forever.


22The steadfast love of the LORD never ceases,
his mercies never come to an end;
23they are new every morning;
great is your faithfulness.
24"The LORD is my portion," says my soul,
"therefore I will hope in him."
25The LORD is good to those who wait for him,
to the soul that seeks him.
26It is good that one should wait quietly
for the salvation of the LORD.
27It is good for one to bear
the yoke in youth,
28to sit alone in silence
when the LORD has imposed it,
29to put one's mouth to the dust
(there may yet be hope),
30to give one's cheek to the smiter,
and be filled with insults.
31For the LORD will not
reject forever.
32Although he causes grief, he will have compassion
according to the abundance of his steadfast love;
33for he does not willingly afflict
or grieve anyone.




PSALM: Psalm 30

1I will exalt you, O LORD, because you have lifted me up
and have not let my enemies triumph over me.

2O LORD my God, I cried out to you,
and you restored me to health.

3You brought me up, O LORD, from the dead;
you restored my life as I was going down to the grave.

4Sing praise to the LORD, all you faithful;
give thanks in holy remembrance.

5God's wrath is short; God's favor lasts a lifetime.
Weeping spends the night, but joy comes in the morning. Page 3
6While I felt secure, I said,
"I shall never be disturbed.

7You, LORD, with your favor, made me as strong as the mountains."
Then you hid your face, and I was filled with fear.

10Hear, O LORD, and have mercy upon me;
O LORD, be my helper."

11You have turned my wailing into dancing;
you have put off my sackcloth and clothed me with joy.

12Therefore my heart sings to you without ceasing;
O LORD my God, I will give you thanks forever.



SECOND READING: 2 Corinthians 8:7–15

A reading from the second letter to the church in Corinth.

Paul encourages the Corinthians to honor their commitment to participate in the collection his churches are organizing for the Christians in Jerusalem. He presents Jesus as an example of selfless stewardship and reminds them that Christians have received abundantly so that they can share abundantly.

7Now as you excel in everything — in faith, in speech, in knowledge, in utmost eagerness, and in our love for you — so we want you to excel also in this generous undertaking.

8I do not say this as a command, but I am testing the genuineness of your love against the earnestness of others. 9For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich. 10And in this matter I am giving my advice: it is appropriate for you who began last year not only to do something but even to desire to do something — 11now finish doing it, so that your eagerness may be matched by completing it according to your means. 12For if the eagerness is there, the gift is acceptable according to what one has — not according to what one does not have. 13I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between 14your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance. 15As it is written,

"The one who had much did not have too much,
and the one who had little did not have too little."



The Gospel: Mark 5:21-43

Jairus, a respected leader, begs Jesus to heal his daughter. A woman with a hemorrhage is ritually unclean, treated as an outcast in Jewish society. Both Jairus and the unnamed woman come to Jesus in faith, believing in his power to heal and bring life out of death.

21When Jesus had crossed again in the boat to the other side, a great crowd gathered around him; and he was by the sea. 22Then one of the leaders of the synagogue named Jairus came and, when he saw him, fell at his feet 23and begged him repeatedly, "My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live." 24So he went with him.

And a large crowd followed him and pressed in on him. 25Now there was a woman who had been suffering from hemorrhages for twelve years. 26She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. 27She had heard about Jesus, and came up behind him in the crowd and touched his cloak, 28for she said, "If I but touch his clothes, I will be made well." 29Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease. 30Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, "Who touched my clothes?" 31And his disciples said to him, "You see the crowd pressing in on you; how can you say, 'Who touched me?'" 32He looked all around to see who had done it. 33But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. 34He said to her, "Daughter, your faith has made you well; go in peace, and be healed of your disease."

35While he was still speaking, some people came from the leader's house to say, "Your daughter is dead. Why trouble the teacher any further?" 36But overhearing what they said, Jesus said to the leader of the synagogue, "Do not fear, only believe." 37He allowed no one to follow him except Peter, James, and John, the brother of James. 38When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly. 39When he had entered, he said to them, "Why do you make a commotion and weep? The child is not dead but sleeping." 40And they laughed at him. Then he put them all outside, and took the child's father and mother and those who were with him, and went in where the child was. 41He took her by the hand and said to her, "Talitha cum," which means, "Little girl, get up!" 42And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. 43He strictly ordered them that no one should know this, and told them to give her something to eat.


EXEGESIS:

CHAPTERS 4-5: THE CONTEXT

The stories of the woman with a hemorrhage and Jairus' daughter (5:21-43) are two of four miracles in this section. The first was Jesus' calming of the storm (4:35-41), demonstrating Jesus' power over nature. The second was Jesus healing the Gerasene demoniac (5:1-20), demonstrating Jesus' power over demons. The third and fourth miracles (5:21-43) now demonstrate Jesus' power over sickness and death –– his power to bring salvation even to hopeless situations.

The story of the woman with a hemorrhage demonstrates great faith on the part of a woman who had tried every remedy without avail –– a woman who could have been expected to give up –– to lose all hope. The story of Jairus and his daughter demonstrates great faith on the part of a religious leader –– part of the establishment. Most religious leaders oppose Jesus, but Jairus comes as a believer.

These two stories of belief in the midst of adversity lead into the story of Jesus' rejection at Nazareth, his hometown (6:1-6a). We would expect the hometown folk to receive Jesus gladly as the hometown boy made good –– but they will not believe, and Jesus will be amazed at their unbelief.


VERSES 21-43: A STORY WITHIN A STORY

This is a story within a story –– the story of the woman with the hemorrhage set within the story of Jairus and his daughter. The stories belong together. Mark creates dramatic tension by telling the two stories together. Each story finds enhanced interest and power through its juxtaposition with the other.

• The stories show Jesus dealing with people of vastly different standing. Jairus is well-to-do and influential, while the woman with the hemorrhage is financially impoverished and socially outcast. Jesus does not favor one over the other. He neither rebukes Jairus for his money and social standing nor ignores the woman because of her poverty and marginality.

• The interruption of Jesus' journey to Jairus' house heightens the drama. Just imagine Jairus' impatience as Jesus talks with the woman. He must wonder what is happening to the little girl while they delay. The answer, as they will learn, is that the little girl was dying. Jesus is now faced with a requirement, not for healing, but for undoing death.

• In both stories, competent authorities have proven that no remedy is possible. The woman spent all her money on physicians over the years, and their best remedies failed. The crowd at Jairus' house has started mourning ceremonies, because the little girl is dead. They laugh when Jesus says the little girl is only sleeping.

• Both stories involve issues of ritual uncleanness. The woman is unclean because of her hemorrhage (Leviticus 15:25-30). The child is unclean because she is dead (Numbers 19:11-20). Anyone who touches either of them is rendered unclean by that touch.

• In the miracle stories in this Gospel, only Jairus and blind Bartimaeus (10:46) are named. Neither the woman with the hemorrhage nor the little girl is named. While both Matthew and Luke use Mark's Gospel as one of their primary sources, Luke uses Jairus' name (Luke 8:41), but Matthew does not (Matthew 9:41).

• The woman has been afflicted for twelve years and the little girl is twelve years old.

• Both the little girl and the woman are called "daughter" (vv. 22, 34).

• In both stories, the Greek word sozo is important. Jairus begs that Jesus might come and sothe his daughter. Jesus says to the woman, Daughter, your faith has sesoken you. Sozo can refer to healing or delivery from danger, but the Septuagint (the Greek translation of the Old Testament) often uses it to refer to the salvation of the Israelites (Psalm 44:1-8; Isaiah 43:11; 45:21; 63:9; Hosea 14:3) and the New Testament uses it to refer to Christian salvation (1 Corinthians 1:21; 9:22; Ephesians 2:5). The stories of Jairus' daughter and the woman with the hemorrhage are not just healing stories, but salvation stories as well.

• Both Jairus and the woman demonstrate considerable faith in Jesus. Jairus is convinced that Jesus' touch will make his daughter well (v. 23), and the woman is convinced that just touching Jesus' garment will heal her (v. 28). Jesus commends the woman for her faith, saying, "Daughter, your faith has made you well" –– or "has saved you" (sesoken –– a form of sozo –– v. 34). When Jairus gets the word that his daughter is dead, Jesus says, "Do not fear, only believe" (v. 36), and then restores the little girl's life. Faith is a key component in both of these stories.

In that patriarchal society, women were second-class citizens. Jesus, however, attends to the needs of this woman and this little girl as if they are the most important people in the world –– just as he earlier devoted his full attention to the healing of the Gerasene demoniac (5:1-20).


VERSES 21-24a: MY LITTLE DAUGHTER IS AT THE POINT OF DEATH

21When Jesus had crossed again in the boat to the other side, a great crowd gathered around him; and he was by the sea. 22Then one of the leaders of the synagogue named Jairus came and, when he saw him, fell at his feet 23and begged him repeatedly, "My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well (Greek: sothe –– healed or saved), and live." 24So he went with him.


"When Jesus had crossed again in the boat to the other side" (v. 21a). The Sea of Galilee has a Gentile eastern shore and a Jewish western shore. Jesus moves by boat between the two, ministering to both communities. "By this arrangement of the material, Mark is declaring that Christ blesses without partiality Jew and Gentile, near and far, clean and unclean" (Craddock, 328). Jesus is now returning to the Jewish side.

"Then one of the leaders of the synagogue named Jairus came and, when he saw him, fell at his feet" (v. 22). Jairus is a prominent member of the community. Lay people routinely lead synagogue services, but the synagogue leader is responsible for the synagogue facilities, the security of the scrolls, the selection and oversight of worship leaders, and the general administration of the synagogue. Jairus is clearly an "insider" –– a person who counts –– a person who belongs.

It is worth noting that that the last time Jesus visited a synagogue, the Pharisees and Herodians tried to kill him (3:6) and the next time he visits a synagogue they will take offense at him (6:3 –– in Luke's version, they will try to kill him –– Luke 4:29).

Jairus "fell at (Jesus') feet and begged him repeatedly" (vv. 22b-23a). In one sense, this is remarkable. "Jairus had to cast aside his rank, his prestige, in falling at the feet of an unauthorized, itinerant teacher" (Luccock, 718). Jairus would be accustomed to other people begging him for favors, and would himself stoop to begging only in a terrible situation. We might expect him to send an emissary rather than appearing in person before Jesus. While Jesus' popularity gives him a kind of prominence, the established religious leadership –– Jairus' colleagues –– views him askance. Mark has already told us that the Pharisees and Herodians are plotting against Jesus to destroy him (3:6).

In another sense, though, there is nothing at all remarkable about Jairus' appeal. A parent of a dying child will do nearly anything to save the child. Jairus is driven by desperation to seek Jesus' help. This is the first of three stories in this Gospel of parents bringing their child to Jesus for help. The other two are the Syrophoenician woman (7:25-30) and the father of the son with a spirit (9:14-29). In all three cases, the parents experience obstacles to the child's healing, but persist –– and Jesus heals all three children.

"My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well and live" (v. 23b). Jairus' invitation to come contrasts with the Geresenes' request that Jesus go away (v. 17). Where the Geresenes responded to Jesus' miracles with fear, Jairus responds with faith. He does not ask Jesus to help if he can, but instead expresses confidence that Jesus can restore his daughter's health if he will only lay his hands on her.

"So he went with him" (v. 24a). "In that simple statement, ...Mark testifies to Jesus' commitment to minister to human need and to the inestimable worth of the human individual for Jesus" (Edwards, 162).


VERSES 24b-34: DAUGHTER, YOUR FAITH HAS MADE YOU WELL

24bAnd a large crowd followed him and pressed in on him. 25Now there was a woman who had been suffering from hemorrhages for twelve years. 26She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. 27She had heard about Jesus, and came up behind him in the crowd and touched his cloak, 28for she said, "If I but touch his clothes, I will be made well." 29Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease. 30Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, "Who touched my clothes?" 31And his disciples said to him, "You see the crowd pressing in on you; how can you say, 'Who touched me?' " 32He looked all around to see who had done it. 33But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. 34He said to her, "Daughter, your faith has made you well (Greek: sesoken –– healed or saved you); go in peace, and be healed (Greek: hugies –– healed or healthy) of your disease."


"Now there was a woman who had been suffering from hemorrhages for twelve years" (v. 25). Thus begins a story set within another story –– the story of the woman with the hemorrhage (vv. 25-34) set inside the story of Jairus and his daughter (vv. 21-24; 35-41). Jairus must be beside himself as Jesus delays on his journey to Jairus' daughter, who is at the point of death (v. 23) to help this woman whose condition is serious but not life-threatening.

"She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse" (v. 26). This woman has suffered at the hands of many physicians, who took her money but failed to cure her. Her circumstance is very different from that of Jairus. Her bleeding, most likely a vaginal discharge, renders her ritually unclean, isolating her from most human contact. Not only is she unclean, but her touch renders unclean anyone whom she touches. She defiles even the bed upon which she lies and the chair on which she sits, and these then transmit her uncleanness to anyone who touches them (Leviticus 15:25-30). Given the ease with which a man can divorce his wife (see Matthew 5:31), it seems likely that her husband has long since divorced her. Her condition would make it impossible for her to find a job as a household servant and would, ironically, make her ineligible to attend Jairus' synagogue (Cousar, 410). Her situation is very much like that of a leper (see 1:40-45), in that she is cut off from social contact. Such isolation must be nearly unbearable. This woman is clearly an "outsider"–– a person who does not count –– does not belong.

The real purpose behind this verse, however, is to set up a contrast between the physicians, who did not help the woman, and Jesus, who does.

"She had heard about Jesus, and came up behind him in the crowd and touched his cloak" (v. 27). Jairus approached Jesus directly, face to face, but this woman approaches Jesus from behind, cloaked in the anonymity of the crowd. She believes that just touching Jesus' garment will make her well (v. 28). Having avoided touching other people for so many years, it must require a great effort to reach out and touch even Jesus' cloak. Because she is unclean, "there is a danger that any physical contact she may have with the healer will annul his miracle working power and wreck the whole effort" (Marcus, 366). Even if she has heard the story about Jesus touching a leper (1:41), it must be hard to imagine that Jesus would welcome her touch.

However, "Instead of uncleanness passing from the woman to Jesus, healing power flows from Jesus to the woman" (Davies and Allison, quoted in Marcus, 367). Immediately upon touching Jesus' cloak, "her hemorrhage stopped; and she felt in her body that she was healed of her disease" (v. 29). Jesus senses that power has gone from him and asks, "Who touched my clothes?" (v. 30). The disciples believe this to be an unreasonable question, given the press of the crowd, but the woman falls down before Jesus and tells him the whole truth (v. 33). Jesus says, "Daughter, your faith has made you well; go in peace, and be healed of your disease" (v. 34). Jesus does not say, "Be healed" or "I will heal you." Instead, he says, "Your faith has made you well."

When the woman touched Jesus' cloak, she was healed of her disease. However, only after she presents herself to Jesus does he say, "Daughter, your faith has sozo you" –– has saved you (Williamson, 110).

Note the relationship of faith and healing. "Daughter, your faith has made you well" (v. 34). In the next chapter, Jesus will visit his hometown, where he will be unable to do any deed of power because of their unbelief (6:1-6). The power by which Jesus heals is God's power. The faith of the individual, however, is an important component in receiving the blessing of healing.

The word, "daughter," might seem paternalistic to our ears, but was a common form of address in Jesus' day. His use of the word reflects a kind of warmth and acceptance that this woman has most likely not heard in a long time –– a daughter is a beloved member of a family. In this context, daughter is a healing word.


VERSES 35-43: LITTLE GIRL, GET UP

35While he was still speaking, some people came from the leader's house to say, "Your daughter is dead. Why trouble the teacher any further?" 36But overhearing what they said, Jesus said to the leader of the synagogue, "Do not fear, only believe." 37He allowed no one to follow him except Peter, James, and John, the brother of James. 38When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly. 39When he had entered, he said to them, "Why do you make a commotion and weep? The child is not dead but sleeping." 40And they laughed at him. Then he put them all outside, and took the child's father and mother and those who were with him, and went in where the child was. 41He took her by the hand and said to her, "Talitha cum," which means, "Little girl, get up!" 42And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. 43He strictly ordered them that no one should know this, and told them to give her something to eat.


"Your daughter is dead. Why trouble the teacher any further?" (v. 35). This story is reminiscent of Lazarus' resurrection in John 11. If Jesus had come earlier, he could have prevented Lazarus' death. Once Lazarus died, Martha and Mary lost hope in Jesus' power to help. Mark does not tell us Jairus' reaction when he sees the mourners, but we can imagine his desolation when he sees that rites for the dead have begun.

"He allowed no one to follow him except Peter, James, and John, the brother of James" (v. 37). These three men constitute Jesus' inner circle, and will be invited to accompany Jesus at the Transfiguration (9:29) and at Gethsemane (14:33).

Jesus "saw a commotion, people weeping and wailing loudly" (v. 38b). Mourning includes professional mourners, who wail, beat their breasts, tear their hair, and rend their garments. Flutes play a dirge. These actions alert the community to the death and signify grief. They are "designed to stress the desolation and the final separation of death. The triumphant victorious hope of the Christian faith (is) totally absent from them" (Barclay, 133). "The professional mourners represent the hard-core realists of every age who decide when empirical realities have foreclosed on divine possibilities" (Lane, 167).

However, when we consider the custom of professional mourners, we should not discount the presence of real grief. The tragic death of a child would break the hearts of friends and neighbors in any time or circumstance.

The crowd greets Jairus, saying "Your daughter is dead. Why trouble the teacher any further?" (v. 35). Jesus tells Jairus, "Do not fear, only believe" (v. 36). He allows no one to follow as they go to see the little girl (v. 37) –– mourners are inappropriate for a girl who will soon be walking and eating.

To the crowd, Jesus says, "Why do you make a commotion? The child is not dead but sleeping" (v. 39). His comment is difficult to understand, because this is clearly a story of resurrection rather than of healing. However, sleep is a temporary condition and death is permanent. This girl will soon be "up and running," so Jesus considers her condition temporary.

"And they laughed at him" (v. 40a). The crowd has no doubt regarding the little girl's death. Their comment prepares us for the difficulty of the miracle that Jesus will work.

Jesus limits the audience for the healing/resurrection to the parents of the little girl and "those who were with him," (Peter, James and John) (v. 40). "He took her by the hand and said to her, 'Talitha cum,' which means, 'Little girl, get up!'" (v. 41). "Talitha cum" is Aramaic, a Semitic language related to Hebrew. "Among the Jews, Aramaic was used by the common people, while Hebrew remained the language of religion and government and of the upper class" (Encyclopedia Britannica 2003, "Aramaic"). Mark translates "Talitha cum" into Greek for Gentile Christians of the early church who might not know Aramaic.

"He took her by the hand" (v. 41a). Touching this girl violates Torah law, which renders a person who touches a dead body unclean until evening (Leviticus 11:39) or for seven days (Numbers 19:11). Such a person is required to remain outside the camp (Numbers 5:2-3).

In this chapter, Jesus violates many taboos. The story of the demoniac (vv. 1-20) "featured unclean spirits (Legion), an unclean place (the graveyard), unclean animals (pigs) in an unclean land (Decapolis). Jesus was not at all reluctant to minister there" (Geddert, 122). Jesus affirmed the unclean woman for touching his garment in faith. Now he touches a corpse. "But the miracle makes the issue moot by removing the cause of the defilement" Guelich, 302). How can anyone accuse Jesus of touching a woman with a discharge if she is now clean –– or touching a corpse if the girl is now walking and eating (vv. 42-43).

"And immediately the girl got up and began to walk about (she was about 12 years of age)" (v. 42a). Immediately is one of Mark's favorite words, occurring 27 times in this Gospel. The little girl is 12 years old, which corresponds to the 12 years that the woman suffered with a hemorrhage (v. 25).

"He strictly ordered them that no one should know this" (v. 43). This seems odd, because there was no way that the crowd would not learn of the girl's healing/resurrection, and there was no way that the crowd would keep the news quiet. "A similar command to the leper had been immediately disregarded (1:44-45)" (Perkins, 589).

"We have here once again the theme of secrecy in connection with one of Jesus' miracles: the child's cure must not be announced to those who are unable to comprehend it –– which includes, of course, all of Jesus' contemporaries. The miracle of resurrection can only be understood by those who believe in the one who has himself been raised from the dead" (Hooker, 151).



THOUGHT PROVOKERS: (Top of page)

A 1996 Yakelovich Partners survey of 269 doctors at an American Academy of Family Physicians meeting showed that 99 percent of the doctors thought that religious beliefs have a healing effect on patients. 75 percent believed in the power of intercessory prayer.

* * * * * * * * * *

The Bible,
the greatest medicine chest of humanity.

Heinrich Heine

* * * * * * * * * *

Healing and the healing of the whole person
are creative acts of God,
no matter what the agent may be.
He who has healing in his hands,
be he physician, surgeon, psychiatrist,
pastor or layman,
may only thank God humbly
that he is used in this ministry.

John Sutherland Bonnell

* * * * * * * * * *

In the central place of every heart
there is a recording chamber;
so long as it receives messages of beauty, hope, cheer, and courage,
so long are you young.
When the wires are all down
and your heart is covered with the snows of pessimism and the ice of cynicism,
then and only then have you grown old.

Douglas MacArthur

* * * * * * * * * *

Doubtless there are many doctors
who in their struggles against disease have had, like me,
the feeling that they were confronting not something passive,
but a clever and resourceful enemy.

Paul Tournier, Swiss psychiatrist, A Doctor's Casebook

* * * * * * * * * *



BIBLIOGRAPHY:

Barclay, William, Gospel of Mark (Edinburgh: The Saint Andrew Press, 1954)

Boring, M. Eugene, The New Testament Library, Mark, A Commentary (Louisville: Westminster John Knox Press, 2006)

Brooks, James A, The New American Commentary: Mark (Nashville: Broadman Press, 1991)

Campbell, Charles L., in Van Harn, Roger (ed.), The Lectionary Commentary: Theological Exegesis for Sunday's Text. The Third Readings: The Gospels (Grand Rapids: William B. Eerdmans Publishing Co., 2001)

Cousar, Charles B., in Brueggemann, Walter; Cousar, Charles B.; Gaventa, Beverly R.; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV -- Year B (Louisville: Westminster John Knox Press, 1993)

Craddock, Fred B.; Hayes, John H.; Holladay, Carl R.; Tucker, Gene M., Preaching Through the Christian Year, B (Valley Forge: Trinity Press International, 1993)

Donahue, John R. and Harrington, Daniel J., Sacra Pagina: The Gospel of Mark (Collegeville: The Liturgical Press, 2002)

Edwards, James R., The Gospel According to Mark (Grand Rapids: William B. Eerdmans Publishing Co., 2002)

France, R.T., The New International Greek Testament Commentary: The Gospel of Mark (Grand Rapids: William B. Eerdmans Publishing Co., 2002)

Geddert, Timothy J., Believers Church Bible Commentary: Mark (Scottdale, PA: Herald Press, 2001)

Grant, Frederick C. and Luccock, Halford E., The Interpreter's Bible, Vol. 7 (Nashville: Abingdon, 1951)

Guelich, Robert A., Word Biblical Commentary: Mark 1 - 8:26 (Dallas: Word Books, 1989)

Hare, Douglas R. A., Westminster Bible Companion: Mark (Louisville: Westminster John Knox Press, 1996)

Hooker, Morna D., The Gospel According to Saint Mark (Hendrickson Publishers, 1991)

Hurtado, Larry W., New International Biblical Commentary: Mark (Peabody, Massachusetts: Hendrickson Publishers, Inc., 1983, 1989)

Jensen, Richard A., Preaching Mark's Gospel (Lima, OH: C.S.S. Publishing Co., 1996)

Lane, William L., The New International Commentary on the New Testament: The Gospel of Mark (Grand Rapids: William B. Eerdmans Publishing Co., 1974)

Marcus, Joel, The Anchor Bible: Mark 1-8 (New York: Doubleday, 1999)

Moule, C.F.D., The Cambridge Bible Commentary on the New English Bible: The Gospel of Mark (Cambridge: Cambridge University Press, 1965)

Perkins, Pheme, The New Interpreter's Bible, Vol. VIII (Nashville: Abingdon, 1995)

Thayer, Joseph Henry, A Greek-English Lexicon of the New Testament (NY: American Book Company, 1889)

Williamson, Lamar Jr., Interpretation: Mark (Atlanta: John Knox Press, 1983)

Richard Niell Donovan, Sermonwriter.com