Bible reading: Mark 4. 35-5. 20
“Jesus’ initial rejection in Gerasa does not prevent the good news from spreading and excites neighboring peoples, after all, the last words of the passage are “Everyone was astonished. “History as a whole illustrates thus the theology of the gospel of the Cross: the advent of God’s eschatological healing power provokes a cruel counterattack, but even this counterattack serves god’s cause, providing the environment for the manifestation of your grace in the midst of persecution. ?? Joel Marcus
- In the pericopy we read today.
- We find two stories again; In fact.
- It is quite possible that Mark put four stories side by side to present us with an interesting development in the history of Jesus.
- Each of these stories shows Christ’s triumphant action against the most terrifying opposition powers: sea and wind (4:35-41).
- Demons (5:1-20).
- Sickness (5:25-34) and death (5:21-24; 35-43) Moreover.
- In these stories we see the manifestation of Christ’s sovereignty over the cosmos as a whole.
- So that his authority manifests itself in all these areas.
It should be noted that there is a literary development in these four accounts that must be recognized: there is a growing manifestation of opposition to which a growing manifestation of Christ is remedied. In the first account, we hear about christ’s salvation for a life-threatening situation at sea. By calming the sea, Jesus manifests his authority and power over natural calamities. In the second, we learn the salvation that Christ offers to a man who lived among the dead because he was possessed by a legion of demons As he persecutes this demon, Jesus shows his authority over spiritual calamities.
In the third story, we learn the salvation that Christ offers to a woman who has lived as a result of an uncontrollable haemorrhage that had robbed her of health, peace, and money. By healing this woman, Jesus shows his authority over health-related calamities. Finally, in the fourth account we learn of the salvation that Christ offers to a girl who has died from illness, by raising this child, Jesus manifests his power over death, that is, the growing influence of death among the characters. in these stories responds to the growing manifestation of Christ’s authority over all areas where death might have some power.
The salvation in Christ announced by Mark here attests to Christ’s superiority over all forms of opposition, and offers a note of early triumph for the development of Christ’s history: whoever has more power than death will ultimately not be defeated. foreshadows the resurrection of the Master himself, who will eventually gain all the powers that may oppose his mission.
But if such stories are thematically and theologically associated, why should we study them in two stages?The first reason is pragmatic: there is a lot of material and many different nuances present in this text to present it at the same time. Most importantly, there is a literary movement that separates them. The first two stories present a very interesting conceptual parallel: the storm behaves like a person possessed by a demon and calms down by order of Christ (4:39), as it has already happened with a demonic (1:25), and how it happens in the following story (5:15).
In the other two stories, we see Marcos’ second sandwich. Note that pericopy begins with the story of Jaire (5:21-24), but is interrupted by the story of the woman suffering from bleeding (5:25-34). ), then ends with the conclusion of Jaire’s story (5:35) -43). The parallels between these two stories and the details of Marcan’s material suggest that these stories are properly linked and studied later.
But given what we’ve learned from Mark so far, what can we learn from the stories of the storm on the Sea of Galilee and the demon possessed Gentile?
In the first story, we find Jesus calming the storm. Marcos’ situation was certainly a dangerous situation. The sea, in addition to representing the dark empire in the imagination of the ancient world, was also a dishonorable place to die. Therefore, the presentation of the event is here a vivid demonstration of the danger of death.
In addition, Mark paints the scene depicting the sea in demonic terms, using Jesus’ first exorcism as a literary reference, note: (1) demons and disciples ask about destruction (????????; apollumi; cf. 1 : 24; 4:38); (2) in both accounts, Jesus rebukes the unclean spirit and winds (????????; epitimate?; Cf. 1:25; 4:39); (3) in His order, Jesus asks for silence (?????; philmoo?; Cf 1:25; 4:39); (4) obeying the orders of Jesus, cries possessed by the devil?while the sea calms down? (?????; megas; see 1:25; 4:39); (5) the reaction of the crowd attending exorcism is one of admiration, as with the disciples (cf. ??????; thambeo ?, 1:27; ??????????, Megan photon 4 : 41); (6) full of admiration, the crowd asks, “What is this?(????????????, titin touto; 1:27); the disciples, meanwhile, ask, “Who is this?”(????????????????, tis ara houtos estin; 4:41); (7) Finally, the crowd asks, “Even the dirty spirits obey you??(???????; hupakouo?; 1:27); and the disciples: “Even the wind and the sea obey you?”( ???????; hupakouo?; 4:41).
In other words, it seems clear that, for Mark, Jesus’ first journey to the territory of the Gentiles is marked by the obvious presence of evil powers, whether they manifest the the war in the fury of the sea or in the legion that tormented a Gesarian. Therefore, in this scenario, it seems appropriate that the people who attended the event were moved by fear, in fact, when we remember that there were experienced fishermen among the disciples, we can better imagine what kind of storm they face. In other words, it seems acceptable for disciples to face anxiety and fear in the face of agitated seas that resemble a demonized person (see 1 Fr 60:16; 69:22; 1QH 6:22-24). The strange thing about this story is how this fear reveals a lack of trust in Jesus.
Notice how the disciples approach Jesus: “The disciples awoke him and shouted, “Master, don’t you worry that we die?(4:38). In Greek, the words of the disciples seem sharper than our translations suggest. There is a tone of indignation in the words of the disciples that resonates with a lack of reverence (see 5:31; 6:37; 8:4). In the face of danger, the disciples see their Master without paying attention, or even without worrying. And the result of this feeling is expressed in the words “you don’t care if we die. “It was as if the disciples were rebuking Jesus for their carelessness (see Psalm 35:23; 44:23).
But unlike the disciples thought, the Lord’s dream, instead of evoking oversights, manifested the sovereignty of our Master. In the ancient Middle East, the theme of divine dream was a symbol of divine and prerogative domination of divinity, a theme ultimately used in the Old Testament to describe God’s sovereignty (cf. Gn 2: 2-3; Ex 20:11; 1Cr: 28:2; Ps. 132: 13-14). And it is precisely here that we find the difference between Jesus and the disciples during the same crisis: while the disciples are overwhelmed by fear and react quickly to the Lord, our Lord rests under trust in the One who controls all things.
But something great is happening in this story. Although he is deeply awake, our Lord responds to the cry of his disciples in an unexpected way:?Take it easy!? (4:39). Perhaps the disciples expected Jesus to help them draw the water from the boat, or perhaps sail the boat, what they did not really expect was for the Master to rise to face the storm with a slogan, with the silence of the seas and winds, with the calm ordered during the storm, the disciples’ question takes on a certain sense : “Who do you obey to the wind and the sea?”
But the disciples completely miss the greatness of Christ in this event. What is happening in this story is not only atypical, it is clearly divine. In the Old Testament, YHWH is often described as the One who triumphs over the forces of chaos represented by the sea (cf. John 38: 8-11; Ps 65: 5-8; 74: 12-17; Isa 27: one ). In other words, they are first-hand witnesses to the manifestation of divine power associated with YHWH, but they do not answer their own question about who Jesus Christ really is. Worse still, it was these men who were chosen to be with Jesus (3: 7-12), who saw him perform miracles (1: 23-28; 29-31; 32-34; 40-45; 3: 7-9 ; 3: 11-12), who saw him forgive sins (2: 1-12), who received the revelation of the mystery of the kingdom of God (4: 10-12), who has the privilege of participating in the group of people who are part of the Master’s team (3: 31-35), who had just heard that God works while the sower sleeps (4: 26-27). They are the ones who need demons to answer the question they ask themselves: “What do you want from me, Jesus, Son of the Most High God?” (5: 7). While the disciples were unable to call him Master, the demons know him by his personal name and divine affiliation!
That is, instead of relying on God’s sovereignty in the midst of a chaotic situation following Christ’s example, the disciples disrespect the One who has the power to control Cosmos and are surprised by his action, without being able to recognize who Jesus Christ really is. That’s why they needed to be corrected by Christ: Why are you so afraid, you still have no faith?(4:40). The problem was not that the disciples were afraid, but that the lack of trust in God frightened them more than necessary. Worse, Christ’s diagnosis is that these men are slow to show their trust in Christ. They have heard and seen enough, they have received the necessary revelation, but they behave as if they have not been honored by Christ.
And in that sense, we’re like that. Although we know that control of the universe is in God and that in Christ we can rest during the chaos of the storm of life, we react with uncontrollable fear. We often lack the trust in God that Christ shows in the midst of the storm, and the hope that at any time he can rise up, rebuke Cosmos, and calm the situation. In this sense, we are like the disciples.
In the second story, we find one of Jesus’ most elaborate exorcisms in Mark. For the first time, we have a biographical note about the individual we find approaching Jesus (5:3-5). And Marcos spares no term to describe it. The arrival of Jesus in an unclean place: History takes place in a pagan land (5:1), in which an unclean spirit (5:2), which are in fact numerous (5:9), leads a Gentile to live among the graves (????????; mne?Meion; see 5: 2, 3, 5) in a life of self-harm (5:5), in front of an audience of pig breeders (5 Apparently, there was no clearer way to describe a hostile environment for a clergyman of Jerusalem, and it is precisely here that Jesus intends to carry out his mission to manifest the Kingdom of God through his ministry.
One attention-catching detail is that, again, the narrative also seems to be cast from the first exorcism: (1) the description of an unclean spirit (?????????????????Akathart ?; 1:21; 5: 7); (2) who cries before Christ (1:23-24; 5:7); (3) Who asks what is between him and Christ (????????????, you h?Min kai self; 1:24; ????????????,????????????; 5: 7); (4) who recognizes who Christ really is (Jesus of Nazareth, you are the Holy One of God; 1:24; Jesus, the son of the Most High God; 5: 7); (5) to whom Jesus commands him to go (??????, exelthe; 1:25; 5:8); (6) and obey the commandment of Jesus by coming out of man (?????????; exerchomai; 1:26; 5:13); (7) and finally, exorcism causes wonder in the multitude (1:27) and fear (5:15). Perhaps this is another piece of evidence to suggest that the two stories should be studied together.
In other words, Christ’s first manifestation in pagan territory is shaped on the first manifestation of his authority in Galilee among the Jews; In fact, note that Christ’s ministry in pagan countries has a progression very similar to what happened in Galilee: miracles occur (6:53-55; 7:24-30; 31-37), his fame begins to grow (5:27; 6:56; 7:37), and over time, the crowd appears (6:34), and again for the wrong reasons.
As for the story itself, the biographical description of the possessed demon seems almost useless in view of its proposal and its outcome; If you read without the biographical descriptions, the reader will find the heart of your message in the story. Once again, Marcos is subtly brilliant. Note that the emphasis of this biographical note reinforces some interesting words: no one (??????; oudeis, v. 3) could stop the demon-possessed man (???; deo?, Vv. 3), and Nobody (??????; oudeis, v. 4) was strong enough (?????; ischuo?; v. 4) to stop him. The repetition of these words is certainly not accidental here: “Actually no one (??????; oudeis) can only enter the house of the caudillo (?????; ischuo?) And remove his belongings without first tying him up. (???; deo?)? (3:27) Here Mark describes our Lord entering the territory that belongs to someone who could not be stopped by anyone, because there was no one in this country who was strong enough to And the way the story is presented reminds us of the one John the Baptist presents as stronger (???????; ischuros; 1: 7), more powerful than him.
But what really impresses this story is the attitude of this stranger, who faced the authority of Jesus to free him completely from demonic oppression (5:10-13, 15), who ended up destroying much of the local pig breeding (5:14). ) and provoked Jesus’ total rejection of his land (5:16-17), this man decides to follow Jesus wherever he went. His sincere desire to follow Christ is clearly expressed in the way Mark describes him: He wanted to be with Jesus. (?????????, you met? Autou; 5:18) in the same way that Jesus invited his disciples to be with him (?????????, met?autou; 3: 14). This stranger’s intention was authentic: he wanted to be part of Christ’s disciples.
And here we see one of these unexpected narrative investments: Jesus Christ did not allow it (?????????, ouk aph?Ken; 5:19). This answer is difficult to understand, after all, in dialogue with demons. He not only listened to his request, but responded positively by offering his permission (5:13). Why would Christ respond positively to the demons’ request?positively to a request that would eventually reject it? Worse, what was wrong with the proposal of the unknown?
The truth is that Jesus had other plans for this unknown man, at first this lonely man must face the multitude who rejected Christ and was sent by Him (?????; hupago?) To go back to your family and announce (?????????; apangello?) what the Lord had done in his life (5,19). Instead of taking him away, Jesus challenges him to bear witness to his history, of what the God of Israel (??????, Kurds) had done in his life through Jesus Christ.
And this is where we find his courage: this un nameless man returns to his city and proceeds to proclaim (???????; ke?Russian ?; 5:20) what Jesus did in his life. Here it is significant, after all, so far only two people have been positively described by this term: John the Baptist (1:4, 7) and Jesus (1:14, 28, 29). The disciples will soon have this privilege (cf. 6:12), but for now, this stranger is called by Christ to do what his disciples were called to do (3:14), better yet, he will do so in a hostile and filthy environment and, through him, the message of the Kingdom of God of Israel will be proclaimed, through the witness of Jesus’ exorcism.
In other words, this nameless man responds to adversity and opposition in a very different way to the multitude and followers of Jesus. While the multitude wanted to leave (5:17), man wanted to be with Christ (5:18); while the disciples fear chaos (4:41), man trusts and obeys Christ (5:20) And this is where we find the main contrast between this man and the disciples: while the disciples have completely forgotten what Christ had already done for them, this nameless man proceeds to proclaim what Christ has done for him, and he does so in an atmosphere of opposition (5:14 , 16-17).
In other words, with this man, we learn that those who follow Christ on the way to the new Jerusalem must remember what Christ did for them, as this nameless man did; they must remember the manifestation of Christ’s power in their lives so that they can proclaim this power to others, even if He arouses opposition and, unlike the disciples, they must trust in God and rest like Christ in the midst of opposition and chaos, knowing that He is not only in control of the situation, but also knows what is best for us.
This nameless man is certainly a role model. He courageously proclaims the power of Christ, and we must do the same. After all, to walk with Christ is to proclaim the transformation he is making in our lives.