Reading for January 8th

Read Mark 10.1-16. 1-12 (Mt 5.31-32; 19.1-12; Lk 16.18) Marriage and divorce.
In verse 2 Pharisees accepted divorce but debated acceptable reasons for it.
In verses 3-4 see Deut 24.1-4.
In verse 12 sources from the Diaspora indicate Jewish women could and did sue for divorce.
Some of the Dead Sea scrolls also forbid divorce, and certainly forbid polygamy, by appeal to Gen 2.
Mark leaves open the possibility of separation, as long as no remarriage takes place.
In verses 13-16 (Mt 19.13-15; Lk 18.15-17) Blessing children.
See 9.36; Mark continues to contrast the ideal of the little child with the behavior of the disciples.
Comments or Questions...

Reading for January 7th

Read Mark 9.42-50. 42-48 (Mt 5.29-30; 18.6-9; LK 17.1-2): 
Warnings against stumbling blocks.
In verse 42 little ones (see comments on the "little child" in 9.33-37) are those who follow Jesus.
In verse 43-47 the saying express the radicality of Jesus' message.
In verse 48 See Isa 66.24.
In verses 49-50 (Mt 5.13; Lk 14.34-35).
Salt perhaps refers to sacrificial offerings and therefore to purification and integrity.
Comments or Questions...

Reading for January 6th

Read Mark 9.30-41. 30-32 (Mt 17.22-23; Lk 9.43-45): The second passion prediction.
See Mk 8.31; 10.33.
The disciples still do not comprehend.
In verses 33-37 (Mt 18.1-5; Lk 9.46-48): First and last.
The disciples recognize the subject of superiority was contrary to Jesus' insistence on selflessness.
Children represent powerlessness; as divine "son," Jesus is also in the role of child.
In verses 38-41 (Lk 9.49-59): The rival exorcist.
In verse 38 in your name complements v. 37's in my name.
In verses 39-40 (Mt 12.30; Lk 11.23): Familiarity will eventually lead to faith.
Mark's saying that those who are not against Jesus are for  him is much more positive
than Matthew and Luke's rendition.
Comments or Questions...

Reading for January 5th

Read Mark 9.14-29 (Mt 17.14-21; Lk 9.37-42): The possessed child.
In verse 18 the disciples fail to use appropriate prayer (9.29).
In verse 19 Jesus rejects being perceived only as a miracle worker.
In verse 24 the father's cry may speak to those in Mark's community who have undergone persecution.
In verse 29 healings arise from divine response, not human magic.
Comments or Questions...

Reading for January 4th

Read Mark 9.2-13 (Mt 17.1-8; Lk 9.28-36): The transfiguration.
Lacking resurrection appearances, Mark may intend the transfiguration to show Jesus' glorification.
In verse 9 one explanation for messianic secrecy: Jesus' mission cannot be understood apart from cross and resurrection.
In verse 13 Elijah was to herald the end of the age (see Mal 3.1; 4);
Jesus' comment cryptically refers to the Baptist (see also 1 Kings 19).
Comments or Questions...

Reading for January 3rd

Read Mark 8.27-9.1. 27-33 (Mt 16.13-23; Lk 9.18-22):
Revelation at Caesarea Philippi.
Caesarea Philippi, in northern Galilee, borders Jewish and gentile areas.
In verse 29 Messiah, a Hebrew term meaning "anointed," is equivalent to the Greek term "Christ."
In verse 31 first of three passion predictions (9.30-32; 10.33-34).
In verses 32-33 Jesus speaks plainly of suffering but otherwise speaks in parables;
Peter rejects the idea that the messiah will suffer and die.
In verse 8.34-9.1 (Mt 16.24-28; Lk 9.23-27):
Discipleship.
Disciples must reject human standards and personal glory (8.32-33).
In verse 38 adulterous is prophetic language for idolatry and the international alliances
that often accompany it (see Hosea).
Verses 8.35 and 10.31 frame the internal section by emphasizing contrasts in values
and the model of the little child.
The same themes repeat in 10.35-45.
In verse 9.1 Mark expects the "parousia," the return of Jesus in judgment, during his generation.
Comments or Questions...

Reading for January 2nd

Read Mark 8.1-26. 1-10 (Mt 15.32-39) Feeding the 4,000.
The account resembles 6.30-44, perhaps here for a gentile crowd.
In verse 10 Dalmanutha is otherwise unattested in ancient sources;
other manuscripts read Magdala; Matthew has Magadan.
In verses 11-13 (Mt 12.38-40; 16.1-4): Sign from  heaven.
Matthew records that the only sign will be that of Jonah.
In verses 14-21 (Mt 16.5-12; Lk 12.1): Yeast and bread.
In verse 15 yeast symbolizes corruption.
Herod refers to Herod Antipas (6.14-29).
In verses 16-17 the disciples mistake this symbol for read bread;
their misperception continues; compare Mt 16.12 (see sidebar "Parables" on p. 22).
In verses 22-26 The blind man.
The two-stage healing may signal the Gospel's message: During his ministry,
Jesus is misperceived; after the resurrection, followers begin to see clearly (see 9.9).
Comments or Questions...

Reading for January 1st

Read Mark 7.24-37. 24-30 (Mt 15.21-28): The Syrophoenician woman.
The gentile woman's detailed identification may indicate her high social standing (contrast Mt 15.22).
In verse 27 Jesus' mission is to the children: The reference likely is to Israel, as opposed to gentiles.
In verse 29 in Matthew's account, Jesus rewards her faith; here he acknowledges her cleverness.
The woman makes no confession concerning Jesus' messianic status; she may regard him as a wonder-worker.
In verses 31-37 (Mt 15.29-31): Healings in the Decapolis.
In verses 32-35 Jesus' actions resemble magical techniques; elsewhere he heals by word alone.
In verse 36 Again the command to secrecy fails.
Comments or Questions...

Reading for December 31st

Read Mark 7.1-23 (Mt 15.1-20) Pharisaic traditions.
In verses 1-4 likely writing to a gentile audience, Mark explains Pharisaic customs.
Tradition of the elders interprets biblical law and provides direction for sanctifying daily life.
In verse 5 the focus of disciples suggests debate between church and synagogue;
Jesus' followers began to differentiate themselves from Jewish practices.
In verses 6-7 Cities Isa. 29.13 from the Septuagint.
In verse 11 Corban is property dedicated to the Temple;
this particular practice is not recorded in any Jewish text.
In verse 19 Mark interprets Jesus to mean that the Torah's dietary laws are abrogated
(see Acts 10, 15; Gal 2 for alternative explanations for rescinding biblical commandments).
Comments or Questions...

Reading for December 30th

Read Mark 6.45-56. 45-52 (Mt 14.22-36; Jn 6.15-21): Walking on water.
In verse 45 Bethsaida is a village north of the Sea of Galilee.
Inverse 48 the time is "the fourth watch," 3:00-6:00 am.
In verse 49 a false vision of the resurrection.
In verse 52 the disciples' misperception increases (see sidebar on previous page).
In verses 53-56 General healings.
Fringes (Num 15.38-40; Deut 22.12; Mt 9.20) remind Jewish wearers of
divine commandments (Torah).
Comments or Questions...

Reading for December 29th

Read Mark (Mt 14.13-21; Lk 9.10-17; Jn 6.1-13) Feeding the 5,000.
In verse 34 sheep without a shepherd is a proverbial saying (Num 27.17; 1 Kings 22.17; Ezek 34.5) which here suggests both John's death and Herod's ineptitude.
Mark does not provide the content of Jesus' teaching.
In verse 37 the disciples again misperceive (see sidebar on previous page).
In verse 41 the description, echoing Elisha's miracle (2 Kings 4.42-44),
provides no hint that the people shared their own food.
Comments or Questions...

Reading for December 28th

Read Mark 6.14-29 (Mt 14.1-12; Lk 9.7-9) The death of John.
Herod Antipas, the son of Herod the Great (see Mt 2) was tetrarch, not king, of Galilee and Perea.
In verse 16 Mark recounts the Baptist's death as a flashback.
In verse 18 marriage of one woman to two living brothers is forbidden (Lev 18.16; 20.21).
In verse 22 Josephus names the daughter Salome.
Girl is the term describing Jairus's twelve-year old daughter. (5.42).
There is an implicit contrast between the ruler Jairus's family and that of the tetrarch Antipas:
one receives life; the other brings death.
In verses 24-26 (vv. 19-20): Mark seeks to exonerate Antipas.
In verse 29 John's disciples prove more loyal than the twelve.
Comments or Questions...

Reading for December 27th

Read Mark 6.7-13 (Mt 10.1, 9-11; 9.1-6) Missionary instructions.
In verse 7 contrasts with Matthew's lack of mission and Luke's concern that the
twelve remain with Jesus as witnesses.
In verse 8 the disciples take even less than Cynics (traveling Greco-Roman philosophers
who urged audiences to divest themselves of all social conventions and to live according to nature) and are completely dependent upon those who receive them.
In verses 12-13 repentance repeats the original message of Jesus and John, as teaching,
exorcism, and healing show the disciples in Jesus' role.
Recounting John's death (6.14-29) in the context of the mission,
Mark indicates the dangers Jesus' followers face.
Comments or Questions...

Reading for December 26th

Read Mark 6.1-6 (Mt 13.54-58; Lk 4.16-30) Rejection at home.
In verse 1 the hometown is likely Nazareth (see 1.9),
although Jesus and the twelve appear to be based in Capernaum (2.1).
In verse 3 carpenter (Gk., "tekton") is an artisan.
Joseph's fate is not recorded.
In verse 4 a proverbial saying.
In verse 5 lack of faith prevents miracles
(according to Mt 13.58, Jesus is unwilling, not unable).
Comments or Questions...

Reading for December 25th

Read Mark 5.21-43 (Mt 9.18-26; Lk 8.40-65) Two women healed.
In verse 25 the hemorrhages are likely vaginal or uterine bleeding.
In verse 28 she may have regarded Jesus as a magician.
In verse 31 the disciples again fail to understand (4.41; 6.37, 52).
In verse 34 made will is the same tern as "saved."
For Mark, faith is the prerequisite for healing.
In verse 41 the Aramaic may have sounded to Mark's Greek audience like a magical incantation.
In verse 42 the girl's age matches the years of the woman's illness;
the girl is on the verge of menarche and marriage; the woman can now bear children.
Mark frames one story with the other so that they become mutually informing;
the same rhetorical technique appears in 6.7-30: the disciples' mission frames the Baptist's death.
Comments or Questions...

Reading for December 24th

Read Mark 5.1-20 (Mt 8.28-34; Lk 8.26-39) Gerasene demoniac.
Gerasa is in the Decapolis, a league of ten cities with mixed Jewish and gentile populations.
In verses 6-7 again, demons recognize Jesus' identity (1.24) while disciples and
family members frequently do not.
In verse 9 a legion (a Latin term) consisted of four to six thousand soldiers in the Roman army;
the name given to demons suggests negative views of the empire.
In verse 17 fear stems from both Jesus' extraordinary powers and the threat of additional
economic loss.
In verse 9 rather than command secrecy, Jesus mandates a proclamation;
the announcement is made in the Decapolis rather than the primarily Jewish Galilee or Judea.
Comments or Questions...

Reading for December 23rd

Read Mark 4.35-41 (Mt 8.18, 23-27; Lk 8.22-25) Stilling the storm.
Controlling nature is a contemporary sign of divine authority;
similar tales of sleeping during storms are told of Dionysius.
The disciples' fear and doubt anticipate the state of Jesus' followers at the crucifixion.
Comments or Questions...

Reading for December 22nd

Read Mark 4.1-34 (Mt 13; Lk 8.4-18; 13.18-21) Teaching in parables.
In verses 4-5 the description if of "broadcast sowing" rather than of a wasteful or inept farmer.
Allegorical interpretation makes the seed both the word and the ones who receive it (4.14-20).
In verse 12 adapted from Isa 6.9-10; those outside the new family of faith will not understand parables (see also 4.33).
In verse 13 the disciples frequently do not understand (see sidebar on p. 60).
In verses 21-22 Jesus' now-hidden identity will be disclosed.
In verse 25 reversal of status is a hallmark of Jesus' teaching (Mt 7.2; 13.12; Lk 6.38).
In verses 26-27 the enigmatic parables present a kingdom growing slowly but inexorably.
In verse 29 harvest connotes the final judgment (Joel 3.13).
In verse 31 mustard seeds (see mt 13.31-32; Lk 13.18-19) are tiny, as are mustard bushes;
the description of the bush as a shade tree is jarring.
Comments or Questions...

Reading for December 21st

Read Mark 3.20-35 (Mt 12.22-37; Lk 11.14-23) Rejections.
Jesus's family doubts his sanity, and he replaces the biological family with the family of faith.
In verse 22 Beelzebul refers to a false god (2 Kings 1.2) or demon.
the scribes accept Jesus' power but question the source of his authority;
they ironically charge Jesus the exorcist with being possessed.
In verse 23 parables (see sidebar on p. 22); Mark does not present parables until 4.3.
Comments or Questions...

Reading for December 20th

Read Mark 3.7-19 7-12 (Mt 12.15-21; Lk 6.17-19 Public healings.
In verse 8 the sites listed are areas with predominately Jewish populations.
In verses 13-19 (Mt 10.2-4; Lk 6.12-16) The twelve disciples.
The twelve symbolically represent the tribes of Israel; Gospel variations in the names of the twelve suggest the number was of greater import than the individuals.
Apostle, a Greek term for messenger, is a special category of disciple.
In verse 16 the name Peter comes from the Greek "petra," meaning "rock" (as in "petrified").
In verse 17 James and John elsewhere express turbulent personalities (Lk 9.54-55).
In verse 18 Cananaeans were anti-Roman revolutionaries.
In verse 19 Mark does not provide Judas a motive; until the passion, Judas appears as a loyal disciple.
Comments or Questions...

Reading for December 19th

Read Mark 3.1-6 (Mt 12.9-14; Lk 6.6-11) Sabbath healing.
Rabbinic law mandates that preservation of life overrules all commandments ("Mitzvoth").
In verse 5 Jesus does not touch the man and therefore cannot be charged with working.
In verse 6 Herodians are connected with the royal family; Herod Antipas has been
foreshadowed as an enemy (1.14).
Comments or Questions...

Reading for December 18th

Read Mark 2.23-28 (Mt 12.1-8; Lk 6.1-5) Lord of the sabbath.
It is unlikely Pharises spied on people in grain fields; the complaint against the disciples,
but not Jesus, suggests conflicts between church and synagogue.
In verse 25 citing scripture to interpret scripture is typical of Jesus', and rabbinic, teaching.
Abiathar's father Ahimelech was high priest when David ate consecrated bread
(1 Sam 21.1-6; 2 Sam 15.35).
In verse 27 also a rabinic teaching.
Comments or Questions...

Reading for December 17th

Read Mark 2.18-22 (Mt 9.14-17; Lk 5.33-39) New practices.
Although John acknowledged Jesus' worthiness, he retained his own disciples.
Fasting, a traditional form of Jewish piety, is adopted by Jesus' followers after the crucifixion (2.20).
In verse 19 bridegroom and wedding imagery suggest times of exceptional joy.
In verses 21-22 Jesus' gospel represents the new wine; neither old nor new teachings are lost.
Comments or Questions...

Reading for December 16th

Read Mark 2.13-17 (Mt 9.9-13; Lk 5.27-32) Tax collectors and sinners.
Levi is called Matthew in Mt 9.9.
Tax collectors were despised as Roman collaborators and extortionists.
Sinners are those who deliberately place themselves apart from observance of Torah;
Mark does not see all people as in a sinful state.
In verse 16 Pharisees were a branch of Judaism dedicated to interpreting biblical law, likely including the extension of the sanctity of the Temple to the home (including the table); rivals of the early followers of Jesus, they are frequently negatively depicted in Christian texts.
Comments or Questions...

Reading for December 15th

Read Mark 1.40-2.12. 40-44 (Mt 8.2-4; Lk 5.12-14) The leper.
Leprosy referred to a variety of skin diseases; clean indicates both healing and ritual purity required for re-entry into society.
Only priests could pronounce lepers clean; the leper does not obey Jesus' commands either for silence or for priestly pronouncement.
In verse 45 Jesus' popularity as a healer interferes with his preaching.
In verses 2.1-12 (Mt 9.1-8; Lk 5.17-26) The paralytic.
In verse 5 granting forgiveness of sins was a divine prerogative.
In verse 9 the saying appears in a different context in Jn 5.8.
In verse 10 the title Son of Man has both human ("mortal") (Ezek 37.3) and superhuman
(Dan 7.13-14, 1 Enoch 37-71) connotations.
Enigmatic like the parables, the title requires hearers to determine the meaning for themselves.
Comments or Questions...

Reading for December 14th

Read Mark 1.29-39. 30-31 (Mt 8.14-15; Lk 4.38-39) Simon's mother-in-law.
His wife is not mentioned.
In verse 31 serve is from the Greek "Diakonein," from which we get the term "deacon."
In verses 32-39 (Mt 8.16-17; Lk 4.40-41) Galilean mission.
In verse 32 Sabbath ends at sundown.
In verse 35 Jesus frequently withdraws for prayer.
In verse 39 Jesus continues to teach and heal in synagogues.
Comments or Questions...

Reading for December 13th

Read Mark 1.16-28. 16-20 (Mt 4.18-22; Lk 5.1-11; Jn 1.35-42). The First Disciples.
Simon will be nicknamed "Peter" or "rock" (3.16).
The four disciples are not peasants but boat owners from Capernaum, a mid-sized Calilean city.
The Gospels never mention the larger cities of Sepphoris and Tiberias,
although Sepphoris is just a few miles from Nazareth.
The Sea of Galilee is also known as the Sea of Tiberias and Lake Gennesaret.
In verses 21-29 (Lk 4.33-37) The Capernaum synagogue.
Synagogues are places of worship and assembly; visitors were welcome to teach.
In verse 22 Scribes, trained in interpretation of Torah, cited their teachers ("in the name of ...");
Jesus speaks on his own authority.
In verses 24-25 demons recognize Jesus, but his disciples do not (3.11; 5.6-7).
Be silent begins the messianic secret (see sidebar above, "The Messianic Secret").
Comments or Questions...

Reading for December 12th

Read Mark 1.9-15. 9-11 (Mt 3.13-17; Lk 3.21-22; Jn 1.31-34) The baptism.
In verse 9 Mark neither records a Bethlehem birth and infancy account nor
addresses the question of Jesus' sinlessness.
In verse 10 with the rending of the Temple veil, the heavens symbolically open
again at the cross (15.38).
In verse 11 the heavenly voice speaks directly to Jesus; in Matthew's account it
makes a public proclamation.
In verses 12-13 (Mt 4.1-11; Lk 4.1-13) The temptation.
In verse 12 immediately is a Marcan motif expressing urgency.
The wilderness setting, temptation, and forty days echo the Exodus and Moses' experiences on Sinai.
In verse 13 unlike his Hebrew ancestors, Jesus does not succumb to temptation in the wilderness; unlike Adam and Eve, he lives peacefully with animals and angels.
In verses 14-15 (Mt 4.12-17; Lk 4.14-15) The good news.
Jesus begins his mission only after the Baptist is arrested by Herod Antipas;
the two are not depicted as rivals, Jesus elaborates on John's message of repentance.
Comments or Questions...

Reading for December 11th

Read Mark 1.1-8 (Mt 3.1-12; Lk 3.1-18; Jn 1.6-8, 19-28) John the Baptist.
In verse 1 Good news (Gk., "Euangellion") is the literal meaning of "gospel";
Mark is the only canonical Gospel to have this self-designation.
Son of God appears rarely; Son of Man is Jesus' self-designation.
In verse 2a see Mal 3.1.
In verse 3 Isa 40.3 advised the Babylonian exiles to build a road to Jerusalem;
Mark adapts the statement to locate John in the wilderness.
In verse 4 the wilderness is a traditional place of renewal.
See sidebars on "Gospels" (p. 7) and "John the Baptist" (p. 50).
Comments or Questions...

Reading for December 10th

Read Zechariah 14.20-21
The holiness of the Temple's most sacred precincts will spread to all of Jerusalem.
Comments or Questions...