Source: Marcus - Het evangelie volgens Petrus (Kok Kampen). 9 pages. Translated by Albert H. Oosterhoff.

Mark 1:14-28 Commentary - The Christ in Galilee

The nature of Mark’s Gospel means that it is not easy to divide into larger sections. The focus of the book is to maintain carefully Peter’s recollections of what Jesus preached. Consequently, the plan of the book virtually corresponds to the pattern of Jesus’ life on earth. In this way we can regard Mark 1:14–8:26 as a section in which are characterized all aspects of Jesus’ appearance in Galilee, namely, the preaching, the healings, the opposition, and the task of the disciples. A new element, which is carried forward from Galilee to Jerusalem, arises during the announcements of suffering. That is why we treat Mark 1:14–8:26 as a separate section that is devoted to the revelation of the Christ in Galilee.

After the Prophet of Repentance Comes the Redeeming Word (Mark 1:14-15)🔗

John’s arrest casts a shadow over the beginning of Jesus’ preaching in Galilee. He was “arrested” (Mark 1:14). This does not mean that people betrayed John and delivered him into Herod’s hands, but that, in accordance with God’s will, he was put in that ruler’s prison. God allowed him to be arrested. This is striking. Mark draws attention to that: although Jesus — who comes after John — is more powerful than this way‑maker, he does not prevent John’s arrest and imprisonment. John’s suffering at the beginning of Jesus’ appearance is a telling sign of the road that Jesus himself will follow. He comes after John and is mightier than him, but he comes after a persecuted and apprehended predecessor. He himself will also suffer, but in his suffering and “being delivered over,” he will be greater than John.

While Jesus lets his predecessor remain in jail, he himself goes to Galilee. This is a remarkable direction for someone who is regarded as mightier than John. He visits the border region at a time when people even from the central city, Jerusalem, had flocked to John (Mark 1:5). It looks as if Jesus is fleeing from the centre of the country. Does he not seek his own honour? Does he humble and withdraw himself? We will find an answer to these questions in his later instruction (Mark 10:45).

John’s preaching was directed to the person who was to come after him and who would baptize the people with the Holy Spirit (Mark 1:8). God himself comes to Israel! The people had to prepare, by repenting, for the coming forgiveness of sins (Mark 1:4). The time for these things dawned after John’s arrest. And indeed, now someone else appears, Jesus. Mark 1:11-13 already spoke about him as God’s Son and Mark 1:14 refers back to this same person with the emphatic ho Ièsous in the original Greek (“called Jesus,” see Mark 1:9). But outwardly his appearance does not differ much from that of John. Just like John, Jesus appears as a herald (kèrussein, Mark 1:4 and 1:14). The difference lies in the content of his proclamation. This is now characterized as the good news, the gospel. By the use of the definite article Mark suggests that we are hearing something that was already expected. Indeed, in the prophets we read about a person who is anointed with God’s Spirit (cf. Mark 1:11-13) to bring good news (Isa. 61:1-3). He who was anointed at the Jordan now brings the good news that was promised. John called the people to repentance because the Lord himself was coming: now the messenger of good news has come, anointed with God’s own Spirit.

He brings the gospel of “the kingdom of God” (KJV; a number of manuscripts omit the phrase “the kingdom”). From other gospels we know that John the Baptist already spoke about God’s kingdom (Matt. 3:2), but for him that is solely a reason to call the people to repentance, remorse, and expectation. Clearly the person of Jesus makes everything different now. With him the nearness of the kingdom becomes a joyful invitation! What has changed since John’s arrest? Nothing, except that now Another is speaking. The mystery has been entrusted to him and the people who flock to him will still realize it. If you paid close attention, you could already sense this from the way in which the matter was presented: this successor is himself the guarantee of the forgiveness and the kingdom of heaven!

In Mark 1:15 we find a broad characterization of Jesus’ preaching. The time is fulfilled: the moment has come. The word for “time” (kairos) denotes a special time, a qualified moment. Here it refers to the time of God’s coming, announced by John. In itself, the utterance is quite neutral: “The time has come.” But this message has the historical background of John’s preaching: the one who is mightier than I comes after me and the Lord will appear! Thus, this message is coloured by the preceding period and says in effect: the Lord has now come to his people. The message is still only being hinted at and will have to be expressed more clearly for a people that have no ears to hear.

Jesus does not just preach that the time has come, but also that “the kingdom of God is at hand.” Coming from Jesus, this announcement now becomes a gospel message and not solely a call to repent. What is the nature of the phrase “at hand”? The verb (èggiken) cannot be interpreted to mean that the kingdom is simply here. But the sentence as a whole (good news!) also precludes us from thinking that the kingdom is close by, but has not yet come or is not yet accessible. Indeed, it can hardly have come and not have come. There is something mysterious here. Later theologians have tried to unveil it. However, the combination of John’s preaching, Jesus’ gospel, and the conclusion of Mark 1:15, suggests that, thanks to Jesus Christ, the kingdom is now accessible. You can go in. John’s call to repent remains in effect for sinners: Jesus repeats it (Mark 1:15: repent and do penance). But he adds something to it: “believe in the gospel (now preached by me).” After John, the gospel is now current: the kingdom of God is not just something that is coming, but it has also become accessible! Whoever looks around, only sees Jesus. From the beginning, this preaching has been mysterious: it must point in the direction of faith in this Jesus, who comes after John and unlocks the kingdom that is near. What has happened to the baptism with the Holy Spirit (Mark 1:8)? Do you receive it by believing Jesus’ preaching and accepting him as the one who brings the promised forgiveness (Mark 1:4)? John’s preaching and Jesus’ appearance right after John’s arrest point in this direction, but does the Lord then come in the form of the man Jesus (with sandals on his feet) and under the sign of an arrest and a withdrawal to remote Galilee? Jesus’ appearance compels the people to think about these things and to respond in faith.

The Angel of the Lord Goes on Ahead (Mark 1:16-20)🔗

Both Matthew (4:18-22) and Mark mention how Jesus, at the beginning of his appearance in Galilee, called four men to him: Simon and Andrew, James and John. This story is often referred to as “the calling of the first disciples.” But why is their calling mentioned, while the gospel does not mention the other disciples? And is their calling now paradigmatic (Gnilka1: an example for all believers to follow), or programmatic (Lane2 : designating the missionary plan for the future)? It could also be possible that the story wants to give background information for the calling and training of the core group among the twelve. Simon, James, and John are clearly the most important three. Sometimes Andrew also speaks to Jesus (John 6:8, 12:22). Did he, together with the other three, form a kind of executive among the apostles? Together these four enter the house of Simon’s mother‑in‑law (Mark 1:29) and ask Jesus about the end time (Mark 13:3-4)! Indeed, 3 even believes that the whole story of Mark 1:16-20 was designed to put three others forward in the church in addition to Simon, who dominates in Luke 5:1-11. With these questions as background, we will now read the text.

Jesus was walking along the side of the Sea of Galilee (Mark 1:16). He traveled round the area. According to some manuscripts he was passing through the area (paragon instead of peripaton). Right from the start the story differs from the story about the miraculous catch of fish in Luke 5: there the crowd surrounds Jesus and he teaches them. At the time of Mark 1:16-20, Jesus is still teaching in the synagogues. The stage of him being followed by the crowds is still to come (cf. Mark 1:45).

For the differences between the calling of the four disciples and the miraculous catch of fish, see Christ on Earth 8:6.

Jesus saw “Simon and Andrew, the brother of Simon.” The way this sentence is structured makes it plain that Simon is the normal name for the apostle who is later referred to generally as Peter. It is also clear that Andrew is less well‑known; he is introduced as the brother of Simon. Like the sons of Zebedee, who are mentioned later, they were not strangers or unknown persons to Jesus. From John 1:35-43 we know that they were among the followers of John the Baptist. He pointed Jesus out to them and after that they followed him for some time. But they still had their work, which they had interrupted temporarily, but had not given up. They remained what they were: fishermen! That Jesus knew them is apparent also from how Mark phrases the story. It does not say that Jesus saw fishermen “who are called Simon and Andrew”; rather, it says that he saw “Simon and Andrew.” Their names are known by him. The concluding words of verse 16 explain that they were fishermen and that makes it clear why Jesus finds them here.

The men are standing in the shallow water along the coast and cast a hand net out into the sea to catch fish (ambifallontes amfiblèstron is a technical term for fishing with a net that one casts out into the water along the coast). Mark shows that they were at work. The fact that they were fishermen gives a natural explanation for the metaphor used in Mark 1:17 (“fishers of men”). Thus, the explanation of this metaphor by Duncan M. Derrett4 by reference to Ezekiel 47:8-10 is a bit far‑fetched.

Jesus says to the fishermen, “Follow me, and I will make you become fishers of men” (Mark 1:17). It is difficult to explain this call as a call to become disciples. It was customary for a disciple to seek out the rabbi of whom he wanted to become a disciple: a teacher does not call any disciples (Pesch5). Besides, Simon and Andrew were already disciples of John the Baptist and now also of Jesus. Thus, it is not a calling of the first disciples. At most it is a call to a few disciples to follow Jesus now (John 1:35-43). We find the call, “follow me,” literally also in 2 Kings 6:19, where Elisha leads the Syrian army from Dothan to Samaria after he had said to them, “This is not the way, and this not the city. Follow me, and I will bring you to the man whom you seek.” Gnilka6 rightly notes that Mark 1:17 is not a quotation of this passage from 2 Kings. But that passage can teach us in what kind of circumstances the clause, “Follow me” belongs. They identify the speaker as a guide and leader, who will bring people to as specific goal. When a person calls others to come and follow him, he wants to go somewhere. Where does Jesus want to bring these men? The words immediately following do not make this clear. But the words do speak about an accompanying circumstance, namely, that as they follow Jesus, they will become fishers of men. However, this promise does not explain why they must now set out for an undisclosed goal. Since Simon and Andrew already know Jesus and since we have just read Mark 1:14-15, we must understand the call to follow Jesus in the context of his gospel of the kingdom of God that is at hand. Christ preaches the kingdom as good and accessible news and at that moment he commands a few friends to join him and travel together with him. He leads the way to the kingdom of God: he will bring them there. But that means that they must indeed follow him. In Mark 1:2 Jesus Christ, the Son of God, is pointed out as the promised Angel of Yahweh, who will lead the people back to God. In Mark 1:17 Jesus does indeed appear as this Angel of the Lord: Simon and Andrew must now follow him, just as the people of Israel followed the pillar of cloud.

The command to follow is accompanied by a promise, “I will make you become fishers of men.” The emphasis lies on what Christ will do. So many people will follow him that the disciples will naturally have a task for catching this kind of fish. They can leave their work on the Sea of Galilee behind; there will be plenty of work as they follow Jesus, namely bringing along (catching) people for the kingdom of God. For now Jesus is only walking along the sea, but he promises the vision of an innumerable multitude: the time has come!

Christ’s word has great power over people (Mark 1:18). That is immediately evident. When he called Simon and Andrew, he used the imperative, “Follow!” And the miracle happens. Busy fishermen leave their work without giving it a second thought. That did not happen when they got to know and admire John and Jesus. So, what is different now? Only the command! And as Jesus speaks, it happens: “And immediately they left their nets and followed him.”

This was not a coincidental concurrence of events. Rather, it happened through Jesus’ divine power, as is evident from its repetition in Mark 1:19-20. A little further along, Jesus sees two other persons he knew. They are James (who, as “the son of Zebedee,” is distinguished from the other James, the brother of Jesus) and John, his brother. It is likely that John was the younger, because James is always mentioned before John in the gospels. There are three exceptions, which may all be linked to the fact that Peter and John were good colleagues and are often mentioned together (Luke 8:51, 9:28, Acts 1:13; see also, John 18:16, 21:20-21, Acts 3:1). These sons of Zebedee were mending their nets in the boat that had been pulled up onto the beach. While Simon and Andrew were fishing, they (kai autous) were busy with repairs. Jesus calls them immediately. We already saw the broad description of this call in Mark 1:17. The force of this call is now identified briefly with the summarizing word, “immediately.” This does not mean that Jesus began to call them immediately when he saw them, but that he calls them to follow him straight out and without delay.

The miracle repeats itself: they leave everything behind. Their father can continue their work in the boat with the hired help. Jesus catches them; the promise entices them.

Suddenly the text ends. It looks as though Jesus and the four men wander out of the picture. Where? What was the reason for all of this? It is again clear that we ourselves must believe the gospel and believe in the kingdom of God (Mark 1:15). And Jesus is the way, the guide. What is decisive is that they followed him.

Now we come back to the questions we asked at the beginning. Of course, the story is not an example for all believers. Thus, Zebedee was allowed to continue to fish! It is specifically about the four men. They will hold a prime place in Jesus’ column, both now and after Pentecost. That is why their cooperation with Christ is indicated by a metaphor (fishers of men) that is specific to them, since it is made by reference to their former trade. Nonetheless we read that the twelve were first appointed to always be with him, right before the sermon on the mount (Mark 3:14). This means that the essence of their calling did not lie in the fact that Jesus gained a certain following. The Bible does identify the missionary work of the twelve in the calling of the four, but that work is not exclusive to the four or to the twelve. Thus, the specific meaning of calling two people by the Sea of Galilee twice at the beginning of Jesus’ appearance in Galilee remains a bit of a mystery. We believe that this event can best be understood as a special revelation of Christ as leader, as demonstrated in the selection of a few persons who will become leaders in the church of the New Testament. Just as Paul’s calling at the beginning of the preaching to the gentiles is a revelation of God’s love for sinners (1 Tim. 1:15-16), so Christ’s leadership as Angel of the Lord is demonstrated by the powerful calling of a few apostolic leaders already at the beginning of the gospel. Their first task was to make him known and that will also remain their future task. The beginning is revealing for the leadership of the Angel of the Lord on the way to God’s kingdom.

Instruction With Authority (Mark 1:21-28)🔗

Mark 1:21-45 displays a certain unity. Temporally, it is marked off from Mark 1:16-20. At first it might seem that Jesus and the called disciples immediately enter Capernaum, but on closer inspection it is clear that there is a seam between Mark 1:20 and 1:21 (Vincent Taylor7). For verse 21 begins with the historical present: “they went into Capernaum” (eisporeuontai) and that introduces a new story in a lively manner. If their entrance had been an immediate continuation of Mark 1:20, the imperfect or aorist tense would have been used (cf. Mark 1:29, 32, 35, 39).

Beginning with verse 21 we find a succession of events that are chronologically connected (temporal connections in verses 23, 29, 32, 35, 38-39). There is also a thematic connection: Jesus’ authority that extends even over demons and that supersedes the law of Moses (verses 22, 27, 34, 39, 43-44).

Finally, Mark 2:1 makes a new beginning (again in Capernaum and then follow a number of sections in which the forgiveness of sins is the focus). Section 1:21-45 does display a certain inner‑coherence, for Jesus’ authority is central in it. But we divide it into three sections for practical reasons and will now discuss them separately.

We could regard Mark 1:21-22 as a general characterization of Jesus’ teaching with authority and Mark 1:23-28 as a story about casting out a demon. But Mark demands that we regard 1:21-28 as one event. The casting out of the demon was not done upon request (cf. Mark 1:32), but as proof of Jesus’ good intentions with his doctrine. Of his own initiative the demon had called those good intentions into question and made him suspect. By causing the demon to yield his ground Jesus demonstrates all the more that he teaches with authority: the amazement in verse 22 increases in verse 27. Both verses form, as it were, the axis around which verses 21-28 turn. Guillemette,8 who edits this pericope significantly, also concludes that Jesus’ new instruction with authority is the focus of the entire passage.

The place where the story takes place is Capernaum (Mark 1:21): the English name of which is based on the word Kapernaoem found in most manuscripts, although a small number of manuscripts read Kafernaoum (which forms the basis for other translations). So far, the only place name Mark has mentioned in connection with Jesus was Nazareth (Mark 1:9) where he came from. So Capernaum is a “new” city for Jesus. He enters it with his followers (at least the four who were called in Mark 1:16-20, as becomes apparent in Mark 1:29). By the use of the narrative present tense, “they enter Capernaum”, the narrator emphasizes that their arrival in this city is something new (Mark 2:1 mentions another visit to the city). Hence it is surprising that Jesus “immediately” (eutheos) enters the synagogue to teach in this unknown city. He does not wait to be invited. He comes as herald, and thus proclaims the gospel in Galilee (Mark 1:14) and now also in Capernaum. By choosing the synagogue as the place to preach, Jesus indicates right from the outset that he is seeking all the people and that he has to deliver a message to them in God’s name. This appearance in the synagogue is telling: Mark will tell us that Jesus will later preach in the countryside too, but that had an incidental cause and must be regarded as an extension of his preaching that he deliberately began in the synagogues. His first appearance in the synagogue also implies that Jesus begins to teach the people on the Sabbath, the day of the Lord. This day is most suited to his good news from God. It is true that the plural sabbata in 1:21 refers to a specific Sabbath, but when the Lord chooses this particular day in Capernaum, it is consistent with his regular preaching in synagogues (Mark 1:39).

Mark does not tell us anything about the content of Jesus’ teachings. He had made a general remark about this in Mark 1:15 (“The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel”). But now he does not use the verb “proclaim” (kèrussein), but “teach” (didaskein). Jesus’ preaching is delivered by teaching with detailed explanations and instructions. In the synagogue “teaching” always means opening the Scriptures. Jesus opens the law and the prophets and out of that Thora he proclaims that God’s time has now come. His love for his people is displayed in his teaching. Jesus does not come as a herald who leaves quickly after proclaiming his message, but as a shepherd, who takes the people with him and teaches them to graze in the gospel. That is how he serves the people.

And he does that with authority (Mark 1:22)! The reaction of the people in the synagogue does not firstly concern the content of the doctrine, but the way in which it is presented. They do not realize at that moment that the way has everything to do with the content! They are just perplexed by the way in which Jesus teaches. For the teachers of the law never speak on their own authority, but always on the authority of Scripture and their forefathers, the prior rabbis. The Jewish writer, Ben‑Chorin9 says the following about this: “They (the rabbis) find it important that they always cite their sources: When you say something in the name of him who said it, you bring deliverance to the world” (Aboth VI 6). The teachers of the Talmud go so far as quoting more than one authority for a statement. It is striking that Jesus never mentions an authority (his appeal to Scripture lies on another level). Therefore, we have reason to suppose that the evangelists, who conclusively proclaim Jesus’ authority, have omitted such references, either intentionally or unintentionally. The quotation from Ben‑Chorin makes us understand even today how the Jews in Capernaum were amazed. At the time, they had no way of avoiding the reality by supposing that the evangelists would misrepresent things. Jesus does not teach in the name of the rabbinical forefathers; he teaches in his own name. This shows that he professes to have an authority that surprises them: is he then greater than the teachers of the law? Is he personally entitled to explain and teach God’s Word? And does he have direct contact with God and can he therefore speak as if he were God himself? Questions multiply now that the Son of God stands before them in humiliation. The public is at a crossroads: should they condemn Jesus as a presumptuous and blasphemous speaker, or should they ask how they can show him suitable honour?

At this crossroads an unclean spirit attacks Jesus (Mark 1:23). People come into the synagogue, but in this fallen world they can become the dwelling place of unclean spirits. It need not have been a spirit that made this man a patient. It could also have been a spirit of contradiction and slander that made this Israelite a difficult and intractable person. In any case, he does speak intelligibly and the fact that he screams at Jesus makes it clear that he is his opponent. It is debatable whether this opposition already occurred when Jesus first taught in this synagogue, for most manuscripts do not contain the word “immediately” (euthus) in Mark 1:23.

The content of the opposition consists of suggestive slander (Mark 1:24). The tone with which is spoken, just like the volume, is like a strong scratch through the attention Jesus’ impressive appearance had received. Most manuscripts contain the word ea (Ha! cf. Luke 4:34) at the beginning of the outburst. This exclamation emphatically fails to express the awe that the rest of those present had begun to feel when Jesus began to teach. This is also apparent from the rather rude remark that follows: “What have you to do with us, Jesus of Nazareth?” The Old Testament contains the similar expression, “What have you against me?” It is a formula for “a dismissive demarcation over against others” (Lande10): see Judges 11:12; 1 Kings 17:18 and other places. We could translate it as “What are you doing here with us?” (see Turner11). For the unclean spirit does not characterize Jesus as the man from Nazareth for no reason. That is where he belongs! What is he doing here in Capernaum? By telling the people that Jesus is a stranger in their city, he drives a wedge between the public and the speaker. He makes an appeal to local pride. That is also why he uses the plural (“Have you come to destroy us?”). The unclean spirit uses the singular when he speaks about himself (“I know who you are”). Together with the dismissive formula (“What have you to do with us”) and the allusion to Nazareth, the use of the plural must make an impression on the people of Capernaum that are gathered in the synagogue. The unclean spirit stands up for them. Together with Van der Loos12 (and Lane13 among others) we believe that this explanation of the plural is to be preferred over the idea of more than one demon. Only one unclean spirit is present and his appearance in the synagogue tends to identify him with the audience.

It is not entirely clear whether the unclean spirit continues with a question (“Have you come to destroy us?”) or with a positive statement (“You have come to destroy us!”). Both amount to a suggestive judgment about Jesus’ intentions. His arrival in Capernaum is to the detriment of the citizens. He warns the people who are unsure about Jesus’ action: this authority (Mark 1:22) will lead to their death!

The unclean spirit ends with an adjuring remark: “I know who you are — the Holy One of God.” It looks like a confession, but here it must be understood in the framework of the custom of achieving power over a demon or over the person who seeks to drive him out, by naming him. This displays the demon’s fear. He wards Jesus off. This shows the eternal ignorance of demons for God’s love. The demon knows what the Israelites deserve as sinners. He also knows God’s holiness. That is why he believes that Jesus’ action can lead only to death and destruction. His blind spot concerns the reason Jesus came to earth, namely, that the Holy God, through the sacrifice of his Son, is going to bring about reconciliation between himself and sinners (also in Capernaum). The love with which Jesus teaches his people matches that. The suggestion made by the unclean spirit betrays his inability to understand love. Jesus’ coming can mean death to Capernaum, but only if the inhabitants reject his doctrine and his love. Christ performed many miracles in the city and when true repentance fails to occur, the threat of judgment comes (see Luke 10:13-16). Then it looks as though the unclean spirit was right after all. But that destruction does not come about through the coming of Jesus of Nazareth, but through the power of unbelief that was evident first in this unclean spirit and that was stimulated by his opposition.

That Jesus indeed comes to save is apparent from what follows (Mark 1:25-26). He rebukes the spirit by removing him from his home. He does that by saying, “Be silent, and come out of him!” To the ears and eyes of the people in the synagogue it was a man who spoke, but Jesus separated the unclean spirit from the man. There had been an identification, but Jesus nullifies it. And by doing that, he provided evidence to the contrary: the man who was a victim is now healed because Jesus came to Capernaum! The unclean spirit has to leave the man. The man now suffers convulsions, but the spirit left him, crying with a loud voice. He had to leave his prey and the man does not suffer any harm from it (cf. Luke 4:35). Jesus separates the seed of the woman from the seed of the serpent!

Now the tongues started to wag (Mark 1:27-28), first in the synagogue where everyone was bewildered (“And they were all amazed”) and wondered how they should react to Jesus (“they questioned among themselves”). The authority with which Jesus taught the new doctrine now becomes apparent also from his (blessed) sovereign orders to unclean spirits. They do not get further than this discussion. The text does not speak about a potential acknowledgement of Jesus and an appeal for his help: they question each other and let Jesus go home. Despite their amazement, they did not accept the new doctrine: so Jesus, in fact, suffers a denial here, despite the interest. This interest was not restricted to the synagogue. Everyone in the surrounding regions was talking about what happened: rumours about Jesus spread throughout Galilee. Capernaum (where they currently were) was a border city. The surrounding area mostly bordered Galilee. In that non‑Jewish area the rumour could spread quickly also on the Sabbath: the result will become apparent in Mark 1:32 when the people of the surrounding area (after the Jewish Sabbath has just ended) already come to Jesus.

Endnotes🔗

  1. ^ Gnilka, J., Das Evangelium nach Markus. (EKK). 2 parts. Neukirchen 1978-1979.
  2. ^ Lane, W.L., The Gospel according to Mark. The English Text with Introduction, Exposition and Notes. (New London Commentary). London 1974.
  3. ^ SchmithalsSchmithals, W., Das Evangelium nach Markus. (Ökumenischer Taschenbuchkommentar zum NT). 2 parts. Gütersloh 1979.
  4. ^ Derrett, J.D.M., èsan gar halieis (Mk. I 16). Jesus’ Fishermen and the Parable of the Net (Novum Testamentum 22 (1980) 108-137).
  5. ^ Pesch, R., Das Markusevangelium. (Herders Theol. Kommentar zum NT). 2 parts. Freiburg 1976-1977.
  6. ^ Gnilka, J., Das Evangelium nach Markus. (EKK). 2 parts. Neukirchen 1978-1979.
  7. ^ Taylor, V., The Gospel according to St. Mark. The Greek Text with Introduction, Notes and Indices. London 1952.
  8. ^ Guillemette, P., Un enseignement nouveau, plein d’autorité (Novum Testamentum 22 (1980) 222-247).
  9. ^ Ben-Chorin, S., Broeder Jezus. De Nazarener door een Jood gezien. (Translated from German). Baarn 1971.
  10. ^ Lande, I., Formelhafte Wendungen der Umgangssprache im Alten Testament. Leiden 1949.
  11. ^ Turner, N., Syntax. Volume III van J.H. Moulton, A Grammar of New Testament Greek. Edinburgh 1963.
  12. ^ Loos, H. van der, The Miracles of Jesus. Leiden 1965.
  13. ^ Lane, W.L., The Gospel according to Mark. The English Text with Introduction, Exposition and Notes. (New London Commentary). London 1974.

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