July 5, 2009 - 5th Sunday after Pentecost

SCRIPTURE STUDY
PROPER 9
ORDINARY TIME 14, YEAR B
JULY 5, 2009


The Lessons Appointed for Use on the
Sunday closest to July 6
Proper 9, Year B, RCL

2 Samuel 5:1-5, 9-10
Psalm 48
or
Ezekiel 2:1-5
Psalm 123

2 Corinthians 12:2-10
Mark 6:1-13

The Collect

O God, you have taught us to keep all your commandments by loving you and our neighbor: Grant us the grace of your Holy Spirit, that we may be devoted to you with our whole heart, and united to one another with pure affection; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

2 Samuel 5:1-5, 9-10

All the tribes of Israel came to David at Hebron, and said, "Look, we are your bone and flesh. For some time, while Saul was king over us, it was you who led out Israel and brought it in. The LORD said to you: It is you who shall be shepherd of my people Israel, you who shall be ruler over Israel." So all the elders of Israel came to the king at Hebron; and King David made a covenant with them at Hebron before the LORD, and they anointed David king over Israel. David was thirty years old when he began to reign, and he reigned forty years. At Hebron he reigned over Judah seven years and six months; and at Jerusalem he reigned over all Israel and Judah thirty-three years.

David occupied the stronghold, and named it the city of David. David built the city all around from the Millo inward. And David became greater and greater, for the LORD, the God of hosts, was with him.

Psalm 48 Page 651, BCP

Magnus Dominus

1
Great is the LORD, and highly to be praised; *
in the city of our God is his holy hill.

2
Beautiful and lofty, the joy of all the earth, is the hill of Zion, *
the very center of the world and the city of the great King.

3
God is in her citadels; *
he is known to be her sure refuge.

4
Behold, the kings of the earth assembled *
and marched forward together.

5
They looked and were astounded; *
they retreated and fled in terror.

6
Trembling seized them there; *
they writhed like a woman in childbirth,
like ships of the sea when the east wind shatters them.

7
As we have heard, so have we seen,
in the city of the LORD of hosts, in the city of our God; *
God has established her for ever.

8
We have waited in silence on your loving-kindness, O God, *
in the midst of your temple.

9
Your praise, like your Name, O God, reaches to the world's end; *
your right hand is full of justice.

10
Let Mount Zion be glad
and the cities of Judah rejoice, *
because of your judgments.

11
Make the circuit of Zion;
walk round about her; *
count the number of her towers.

12
Consider well her bulwarks;
examine her strongholds; *
that you may tell those who come after.

13
This God is our God for ever and ever; *
he shall be our guide for evermore.

or


Old Testament
Ezekiel 2:1-5

The Lord said to me: O mortal, stand up on your feet, and I will speak with you. And when he spoke to me, a spirit entered into me and set me on my feet; and I heard him speaking to me. He said to me, Mortal, I am sending you to the people of Israel, to a nation of rebels who have rebelled against me; they and their ancestors have transgressed against me to this very day. The descendants are impudent and stubborn. I am sending you to them, and you shall say to them, "Thus says the Lord GOD." Whether they hear or refuse to hear (for they are a rebellious house), they shall know that there has been a prophet among them.

The Psalm
Psalm 123 Page 780, BCP
Ad te levavi oculos meos

1
To you I lift up my eyes, *
to you enthroned in the heavens.

2
As the eyes of servants look to the hand of their masters, *
and the eyes of a maid to the hand of her mistress,

3
So our eyes look to the LORD our God, *
until he show us his mercy.

4
Have mercy upon us, O LORD, have mercy, *
for we have had more than enough of contempt,

5
Too much of the scorn of the indolent rich, *
and of the derision of the proud.


2 Corinthians 12:2-10

I know a person in Christ who fourteen years ago was caught up to the third heaven-- whether in the body or out of the body I do not know; God knows. And I know that such a person-- whether in the body or out of the body I do not know; God knows-- was caught up into Paradise and heard things that are not to be told, that no mortal is permitted to repeat. On behalf of such a one I will boast, but on my own behalf I will not boast, except of my weaknesses. But if I wish to boast, I will not be a fool, for I will be speaking the truth. But I refrain from it, so that no one may think better of me than what is seen in me or heard from me, even considering the exceptional character of the revelations. Therefore, to keep me from being too elated, a thorn was given me in the flesh, a messenger of Satan to torment me, to keep me from being too elated. Three times I appealed to the Lord about this, that it would leave me, but he said to me, "My grace is sufficient for you, for power is made perfect in weakness." So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. Therefore I am content with weaknesses, insults, hardships, persecutions, and calamities for the sake of Christ; for whenever I am weak, then I am strong.

Mark 6:1-13

Jesus left that place and came to his hometown, and his disciples followed him. On the sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, "Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?" And they took offense at him. Then Jesus said to them, "Prophets are not without honor, except in their hometown, and among their own kin, and in their own house." And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief.

Then he went about among the villages teaching. He called the twelve and began to send them out two by two, and gave them authority over the unclean spirits. He ordered them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; but to wear sandals and not to put on two tunics. He said to them, "Wherever you enter a house, stay there until you leave the place. If any place will not welcome you and they refuse to hear you, as you leave, shake off the dust that is on your feet as a testimony against them." So they went out and proclaimed that all should repent. They cast out many demons, and anointed with oil many who were sick and cured them.


EXEGESIS:

CHAPTERS 3-6: THE CONTEXT

The stories of Jesus' visit to his hometown and his commissioning of the twelve are two separate stories. The first story has to do with belief and unbelief. The second story has to do with the call of disciples and the proclamation of the Gospel. Both stories have to do with the acceptance or rejection of Christ or his representatives. Brueggemann suggests that the preacher choose one of the stories rather than trying to integrate both of them into a single sermon (Brueggemann, 418).

Mark positions these two stories after the miracle stories of chapter 5: Jesus' healing of the Gerasene demoniac (5:1-20), the healing/resurrection of Jairus' daughter (5:21-23, 35-43), and the healing of the woman with the hemorrhage (5:24-34). In these stories, Jesus' demonstrated his great power on both sides of the Sea of Galilee –– the eastern Gentile side and the western Jewish side. Those who witnessed his power, Gentile and Jew, were amazed (5:20, 42). Jesus' visit to his hometown therefore follows great demonstrations of Jesus' power. To the extent that they are aware of these miracles, Jesus' hometown folk have reason to be proud. We would expect them to welcome him with a ticker-tape parade –– but they don't.

However, this isn't the first account in this Gospel of Jesus visiting his hometown. In an earlier visit, his family "went out to restrain (Jesus), for people were saying, 'He has gone out of his mind.' And the scribes who came down from Jerusalem said, 'He has Beelzebul, and by the ruler of the demons he casts out demons'" (3:21-22). Perhaps we shouldn't be surprised that the hometown folk fail to welcome Jesus more warmly in this later visit.

Immediately following these two stories, Mark tells us of the death of John the Baptist (6:14-29). The call of the disciples is therefore sandwiched between two stories of rejected prophets –– Jesus rejected by his hometown people (vv. 1-6a) and John killed by the king (vv. 14-29). Following the death of John the Baptist, Mark reports the disciples gathering around Jesus to report the results of the mission on which he has sent them (6:30) –– perhaps suggesting that, no matter how dark the moment, the church continues its work. God will not be stymied even by the death of one of his greatest servants.

The report of the death of John the Baptist (6:14-29) is sandwiched between the account of Jesus sending the disciples on a mission (6:7-13) and their reporting the results of that mission to Jesus (6:30). The stories of Jesus' rejection at Nazareth and John's death demonstrate the power of evil arrayed against God's prophets and give us a hint of what lies ahead for Jesus. They also prepare us for the opposition that the disciples will face in the early church and warn us that we cannot expect an evil world to welcome our witness to Christ more warmly that it welcomed Christ.


VERSES 1-3: AND THEY TOOK OFFENSE AT HIM

1He left that place and came to his hometown (Greek: patrida), and his disciples followed him. 2On the sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, "Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! 3Is not this the carpenter (Greek: tekton), the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?" And they took offense (Greek: eskandalizonto –– scandalized –– offended) at him.

"He left that place and came to his hometown" (patrida) (v. 1a). Padrida is related to patros, the Greek word for father. Padrida can mean fatherland, but here it is rightly translated hometown. Nazareth is not identified by name here, but Mark told us earlier that "Jesus came from Nazareth of Galilee" (1:9). He has since made Capernaum his home (2:1; see also Matthew 4:13), but Nazareth is his hometown –– the place where he grew up –– the place where his family lives –– the place to which he would be expected to come to revisit his roots.

Nazareth is a village of 500 people (Hare, 68; Edwards, 169) or 1,600 to 2,000 people (Perkins, 592) –– a town small enough that everyone would know everyone else –– and everyone else's business. We would not expect such villagers to be very sophisticated or accepting of new ideas.

"and his disciples followed him" (v. 1b). This is not just a hometown boy returning for a casual visit. Having disciples in attendance marks Jesus as a rabbi.

"On the sabbath he began to teach in the synagogue" (v. 2a). Jesus' ministry is characterized by both teaching and mighty works. The synagogue is central to the religious and social life of the community, and teaching is central to synagogue ministry. In a day when many people cannot read and do not have access to the precious scrolls, hearing the scriptures read and expounded in the synagogue is their primary way of learning their religious heritage. However, this Gospel will not tell us of another occasion where Jesus teaches in a synagogue again. Hereafter, he will teach in houses (7:17, 24; 9:33; 10:10).

"and many who heard him were astounded" (v. 2b). The people are astounded, and ascribe wisdom and deeds of power to Jesus. It sounds as if they are responding favorably and are properly proud of this hometown boy-made-good. But then they ask, "Is not this the carpenter, the son of Mary.... And they took offense at him" (v. 3). Even though they hear something special in Jesus' teaching –– a word of wisdom –– Jesus' words repel rather than attract them. "The defection of the Nazareth citizens is obviously linked to Jesus' roots. Their expectations preclude the possibility that he could be anything more than a hometown kid who is putting on airs" (Brueggemann, 419).

"Is not this the tekton?" (v. 3a). A tekton is a carpenter or stonemason –– almost certainly a carpenter in this instance. Such craftsmen are respected and well-paid, and rabbis are "expected to themselves by a trade and teach without pay. Such was the practice of Paul" (Brooks, 99). However, there are two problems here. The first is that Jesus has not had the formal training required for rabbis. The second is that Jerusalem scribes have begun to spread malicious rumors about him –– "He has Beelzebul, and by the ruler of the demons he casts out demons" (3:22). Jesus' hometown neighbors are therefore reluctant to accept him as anything other than a tekton –– a carpenter.

Luccock labels these neighbors "factfinders" –– people who place their faith in facts and the conclusions that they reach by adding the facts (Luccock, 727). The phrase today is "bean counters" –– people who place too much trust in the data –– who fail to see the forest for the trees –– who are prone move in wrong directions because of their "right" answers.

"the son of Mary" (v. 3b). People would usually identify a man by his relationship with his father rather than his mother, and he is so identified in John 6:42. It is possible that Joseph is dead by this time, although we would expect people to identify Jesus by his father's name even after the father's death. Identifying Jesus as Mary's son may be intended as a slur on the legitimacy of his birth.

"brother of James and Joses and Judas and Simon, and are not his sisters here with us?" (v. 3c). Earlier, Jesus' family "went out to restrain him, for people were saying, 'He has gone out of his mind' " (3:21). When the people told Jesus that his mother and brothers were waiting for him, he responded, "Whoever does the will of God is my brother and sister and mother" (3:35).

After the resurrection, Jesus will make an appearance to James (1 Corinthians 15:7). James will become an apostle (Galatians 1:9) and a pillar of the church in Jerusalem (Galatians 2:9). Jude might be the author the New Testament book by his name, but that is not certain. We know little about the rest of Jesus' brothers and sisters, "but references to Jesus' brothers as meeting with the disciples in Acts 1:14, and to the adelphoi tou kuriou alongside Paul, Peter, and the other apostles in 1 Cor. 9:5 suggest that the family as a whole eventually joined the church" (France, 243).

There is a long-standing controversy over Jesus brothers and sisters. Protestants regard them as natural children of Joseph and Mary. Catholics, favoring a doctrine of Mary's perpetual virginity, regard them otherwise –– as cousins of Jesus or sons of Joseph by a previous marriage.

"and they took offense at him" (v. 3d). Jesus has experienced opposition from demons (1:24; 5:7) and religious authorities (2:16, 18, 24; 3:6, 22) and even his own family (3:21), but this is the first time that he experiences rejection by ordinary Jewish people. It will not be the last time (15:11-14).


VERSES 4-6a: AND HE WAS AMAZED AT THEIR UNBELIEF

4Then Jesus said to them, "Prophets are not without honor, except in their hometown, and among their own kin, and in their own house." 5And he could do no deed of power (Greek: dunamin –– the word from which we get "dynamite") there, except that he laid his hands on a few sick people and cured them. 6aAnd he was amazed at their unbelief.


"Prophets are not without honor except in their hometown, and among their own kin, and in their own house" (v. 4). Jesus expands a familiar proverb to include "kin" and "house" –– drawing three concentric circles, each circle bringing the proverb closer home (Edwards, 174). By applying this proverb to himself, Jesus implies that he is, indeed, a prophet, and that the people of Nazareth are guilty of rejecting him as the people of Israel have so often rejected the prophets.

"And he could do no deed of power (dunamin) there, except that he laid his hands on a few sick people and cured them" (v. 5). Chapters 4-5 are replete with deeds of power –– the stilling of the storm (4:35-41); the exorcism of the Gerasene demoniac (5:1-20); the resurrection of Jairus' daughter (5:21-24; 35-43); and the healing of the woman with a hemorrhage (5:25-34). The exorcism took place in Gentile territory, but Jesus can work no mighty deeds in his hometown. He is amazed at their unbelief (v. 6). This raises the question of the relationship between faith and healing. Does Jesus refuse to heal unbelievers –– or is his power constrained in the presence of unbelief –– is he unable to heal unbelievers?

The belief that failure to achieve a healing miracle demonstrates a failure of faith "is common as a rationalization for unfulfilled healing requests today, but it is not a biblical concept" (Geddert, 136). Well-meaning Christians sometimes further injure sick people by telling them that their lack of faith is the reason for their continued infirmity. The truth is that full-of-faith people get sick and die too. The Lord heals some, but not all, faithful people.

There is a bit of mystery here –– some ambiguity with which we must live. Perhaps the best answer is that two phenomena are at work here: First, unbelievers fail to avail themselves of God's power. Second, God is less disposed to act in favor of unbelievers. Beyond that, perhaps we should not be too certain.


VERSES 6b-7: HE CALLED THE TWELVE

6bThen he went about among the villages teaching. 7He called the twelve and began to send them out (Greek: apostellein) two by two, and gave them authority over the unclean spirits.


"Then he went about among the villages teaching" (v. 6b). He accepts rejection in stride, leaving behind people who have rejected him, and continuing his ministry elsewhere –– a good model for the church today.

"He called the twelve" (v. 7a). "Mark does not tell us of the existence of a wider group of mathetai (disciples) such as could supply the seventy (-two) missioners of Lk. 10:1" (France, 247). Mark will refer to these twelve as "apostles" when they report back to Jesus in 6:30 –– the only time that Mark uses the word "apostles" in this Gospel.

"and began to send them out (apostellein) two by two" (v. 7b). The word "apostle" comes from this word apostellein, which means "sent out."

There are parallel accounts in Matthew 10:1-42 and Luke 9:1-6 –– as well as an account of the sending of the seventy in Luke 10:1-16. These accounts vary somewhat, as we would expect of stories that had their origins in oral tradition.

Jesus sends out the twelve two-by-two. This strategy is powerful for three reasons:

• A partner bestows strength –– "For if they fall, one will lift up the other; but woe to one who is alone and falls and does not have another to help" (Ecclesiastes 4:10). Not only do partners protect each other from physical danger, but they also provide pleasant companionship and encourage each other in difficult circumstances.

• A second person lends credibility. Deuteronomy 15:19 requires two or three witnesses to convict a person of a crime, because a single witness is likely to make a mistake. For that same reason, one witness has less credibility than two –– an important consideration when sending disciples to bear witness. Jesus could have sent them in groups of three, but two people are usually more effective than three. In a group of three, often two will bond with each other and will not fully accept the third person.

• A partner fosters accountability. A person is less likely to succumb to temptation when accompanied by a partner.

"and gave them authority over unclean spirits" (v. 7c). Mark doesn't mention teaching, which has been an important component of Jesus' ministry. The emphasis for the disciples on this particular journey is on preaching (v. 12), casting out demons, and healing the sick (v. 13).


VERSES 8-11: HE ORDERED THEM TO TAKE NOTHING FOR THEIR JOURNEY

8He ordered them to take nothing for their journey except a staff; no bread, no bag, no money (Greek: chalkon –– the smallest of copper coins) in their belts; 9but to wear sandals and not to put on two tunics. 10He said to them, "Wherever you enter a house, stay there until you leave the place. 11If any place will not welcome you and they refuse to hear you, as you leave, shake off the dust that is on your feet as a testimony (Greek: marturion –– testimony, witness –– this is where we get our word, martyr) against them."


"He ordered them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; but to wear sandals and not to put on two tunics" (vv. 8-9). Jesus tells the twelve to take nothing but a staff and sandals –– no bread, no bag, no money, and only a single tunic. Jesus prohibits not only frivolous items, but essential ones as well. His requirements go beyond simplicity to reckless faith. The disciples are to proceed without adequate preparation, trusting local people for hospitality but, above all, trusting God to provide for their needs.

Jesus is no ascetic –– people have called him a drunk and a glutton (Matthew 11:19; Luke 7:34) –– and he does not require his disciples to be ascetics. He does, however, require faith, and starting a journey without provisions is a profound act of faith.

There are several parallels with the Exodus:

• Jesus' instructions to the twelve sound very much like God's instructions regarding the Passover lamb: "This is how you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand" (Exodus 12:11).

• The requirement that the twelve not carry bread is reminiscent of God's instructions to the Israelites regarding manna. They were to trust that God would provide daily manna, gathering only an omer of manna per person each day and not keeping any of it overnight (Exodus 16:16-19).

• The requirement that they carry no money reminds us of the problems that the Israelites experienced when they stole gold from the Egyptians in preparation for their journey (Exodus 3:22). While the gold was useful for adornment of the Tabernacle, it led to their undoing when the people persuaded Aaron to make a golden calf (Exodus 32).

"Mark probably wishes to imply that the disciples' missionary journey will be a participation in the new exodus inaugurated by Jesus.... The Twelve will not need to take along with them the usual travel kit, because they will be entering into this divine act of eschatological liberation, and the God of the exodus and of Jesus Christ will sustain them along the way" (Marcus, 389-390).

"Wherever you enter a house, stay there until you leave the place" (v. 10). The requirement for the disciples not to move from house to house serves two purposes: First, it prevents bad feelings among hosts who might be embarrassed if the disciples leave their home for better accommodations. Second, it prevents the disciples from being distracted by concern for their physical comfort.

To what extent do these prohibitions apply to disciples today? Does Christ require this same freedom from possessions of us?

• On the one hand, we can say no. Jesus gives these instructions to disciples engaged in a particular, short-term ministry. Also, their environment is quite different –– Jewish hospitality demanded that villagers receive and provide for travelers. "When a stranger entered a village, it was not his duty to search for hospitality; it was the duty of the village to offer it" (Barclay, 144). No such requirement exists today in most places, so we must be prepared to provide for our own needs while traveling.

• On the other hand, we can say yes. Jesus' instructions called for the disciples to focus on mission rather than personal comfort. Jesus called them to a great purpose, and they were not to be distracted by trivia. That emphasis is timeless. "In this regard, we of the twentieth-century American church need first to repent in order effectively to proclaim repentance to others" (Williamson, 121).

• The example of the New Testament church is helpful at this point. Brooks notes that there is no indication that Paul observed the restrictions that Jesus gave to the twelve. "Nevertheless some basic mission principles have relevance for all times, such as simplicity of life-style and contentment with provisions. Many modern ministers in all their affluence have forgotten these things" (Brooks, 102).

This tension is never easily resolved. Is ministry enhanced by the pastor having an automobile –– and a computer –– and a professional library? Probably! Is ministry enhanced by a congregation having an attractive church building? Probably! Do these things sometimes become ends in themselves, detracting from our mission? Certainly! How do we manage ministry without church budgets and pastoral compensation packages becoming distractions? By prayer and constant vigilance!

"If any place will not welcome you and they refuse to hear you, as you leave, shake off the dust that is on your feet as a testimony against them" (v. 11). Jews returning from Gentile lands would shake off pagan dust as a gesture of cleansing and contempt. When the disciples shake off the dust of an unreceptive village, they are declaring that village pagan –– announcing God's judgment on that village –– washing their hands of further responsibility for that village (Guelich, 322-323). The gesture serves as a warning to the offending village and frees the disciples to move to more fertile fields. Their responsibility is faithful proclamation –– not success.


VERSES 12-13: THEY CAST OUT MANY DEMONS

12So they went out and proclaimed that all should repent. 13They cast out many demons, and anointed with oil many who were sick and cured them.


The disciples go where Christ sends them and do what Christ tells them to do. They are not great men, but they accomplish great things in Christ's name. Like John the Baptist (1:4) and Jesus (1:15), they preach repentance (v. 12). Like Jesus, they cast out demons (1:25-26, 34, 39, 5:1-13). Like Jesus, they cure the sick, but unlike Jesus they anoint with oil. By the time of the writing of this Gospel, anointing with oil is a regular ministry of the church. James calls for the anointing of the sick, but says that it is the prayer of faith that saves them (James 5:14-15).


VERSE 30: THE DISCIPLES REPORT TO JESUS

30 The apostles gathered around Jesus, and told him all that they had done and taught.

This is a very spare account of the disciples' report to Jesus, giving no details regarding their difficulties or accomplishments. It brings to a close the story of the disciples' mission. It also serves as an ending bracket (the story of Jesus' instructions to the disciples for their mission is the opening bracket) for the story of the death of John the Baptist. The story of John's death is therefore a story set inside the story of this mission.




THOUGHT PROVOKERS:

Some things have to be believed
to be seen.

Ralph Hodgson

* * * * * * * * * *

To see the world in a grain of sand
And Heaven in a wild flower,
Hold infinity in the palm of your hand
And eternity in an hour.

William Blake

* * * * * * * * * *

Leonaro da Vinci spoke of three classes of people:

Those who see.
Those who see when they are shown.
Those who do not see.

* * * * * * * * * *

He was a member of the crew of Columbus's caravel.
He kept wondering whether he would get back to his home village
in time to succeed the old shoemaker
before anybody else could grab the job.

Dag Hammarskjold

* * * * * * * * * *

Just as a hand held before the eyes conceals the greatest mountain,
so does petty earthly life conceal from view
the vast lights and mysteries of which the world is full.

Rabbi Nachman of Bratislava

* * * * * * * * * *



BIBLIOGRAPHY:

Barclay, William, The Daily Study Bible: 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)

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)

Edwards, James R., The Pillar New Testament Commentary: 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)

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

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)

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

Richard Niell Donovan, SermonWriter.com