NOTE: Wait to include second picture for permission from the NationalGallery.org

Genesis 45:1-15

Joseph Reveals Himself to His Brothers

45:1 Then Joseph could no longer control himself before all those who stood by him, and he cried out, "Send everyone away from me." So no one stayed with him when Joseph made himself known to his brothers. 2 And he wept so loudly that the Egyptians heard it, and the household of Pharaoh heard it. 3 Joseph said to his brothers, "I am Joseph. Is my father still alive?" But his brothers could not answer him, so dismayed were they at his presence.

4 Then Joseph said to his brothers, "Come closer to me." And they came closer. He said, "I am your brother, Joseph, whom you sold into Egypt. 5 And now do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life. 6 For the famine has been in the land these two years; and there are five more years in which there will be neither plowing nor harvest. 7 God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. 8 So it was not you who sent me here, but God; he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt. 9 Hurry and go up to my father and say to him, 'Thus says your son Joseph, God has made me lord of all Egypt; come down to me, do not delay. 10 You shall settle in the land of Goshen, and you shall be near me, you and your children and your children's children, as well as your flocks, your herds, and all that you have. 11 I will provide for you there–since there are five more years of famine to come–so that you and your household, and all that you have, will not come to poverty.' 12 And now your eyes and the eyes of my brother Benjamin see that it is my own mouth that speaks to you. 13 You must tell my father how greatly I am honored in Egypt, and all that you have seen. Hurry and bring my father down here." 14 Then he fell upon his brother Benjamin's neck and wept, while Benjamin wept upon his neck. 15 And he kissed all his brothers and wept upon them; and after that his brothers talked with him. (Genesis 45:1-15, NRSV)

The following comments are based on those of February 26, 2008 (Tuesday in the week of the Third Sunday of Lent, Year Two), when comments were repeated from March 21, 2006 (Tuesday in the week of the Third Sunday of Lent, Year Two).

Jon D. Levenson calls the current readings (Gen. 44:18-45:28, for yesterday, today and tomorrow) “the turning point” (The Jewish Study Bible, 2004, p. 89 on that section). Judah’s impassioned plea for Benjamin’s release, yesterday’s reading, draws a most unexpected response from Joseph. “Then,” says the narrator, “Joseph could no longer control himself before all those who stood by him, and he cried out, ‘Send everyone away from me’ ” (Gen. 45:1a). Joseph is overcome with emotion and relief in recognizing the change of heart in his brothers. As directed “no one [i.e., none of the Egyptians] stayed with him when Joseph made himself known to his brothers” (v. 1b). Rabbi J. H. Hertz comments on Joseph’s feelings and actions here: “The repeated references [by Judah, 44:18-34] to the misfortune of his aged father overwhelm him; and as he does not wish his retinue to hear of the old crime of his brethren, he orders every man to depart. He is now alone with his eleven brothers. There is no interpreter present, and Joseph uses the language of his brethren” (Pentateuch & Haftorahs, 2^nd ed., 24^th printing, 1981, on Gen. 45:1). “And he wept so loudly that the Egyptians heard it,” we are told, “and the household of Pharaoh heard it” (v. 2). Ronald Hendel says, “Joseph’s loss of self-control and his loud weeping echo his first two encounters with his brothers in Egypt (42:24; 43:30-31), particularly when they came with Benjamin, when he left the room to week and compose himself. Now he sends the Egyptians out of the room, weeps, and makes himself known to his brothers” (HarperCollins Study Bible, rev. ed., 2006, on Gen. 45:1).

Now, in the presence only of his brothers, “Joseph said to his brothers, ‘I am Joseph. Is my father still alive?’ ” (v. 3a). The Rabbi says, “The question seems to ask, ‘Is it really true that our father, so old, so sorely tried, is still alive?’ The wonder of it seems to urge the question from Joseph’s lips as the first word in revealing himself to his brethren. The though of his father is uppermost in his mind. He does not wait for an answer” (op. cit., on v. 3). The initial reaction of the brothers is shock and terror. “But his brothers could not answer him, so dismayed were they at his presence (vyn!&PAm9 Ulh3b4n9 yK9, kî nivh ^alû mippānâw)” (v. 3b NRSV). For the word translated “dismayed were they,” others have “they were affrighted” (JPS 1917), “they were troubled” (AV/KJV, with the marginal note ‘Or terrified’), “so dumfounded were they” (NJPS 1985, 1999), “they were terrified” (TNIV). William L. Holladay defines the verb here as “be terrified, out of one’s senses” (A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. lhB, b-h-l nif.). “Consternation made them dumb,” says Rabbi Hertz. “They do not believe their eyes and ears” (loc. cit.). In the face of this astonishment–not to say disbelief–Joseph repeats his disclosure. “Then Joseph said to his brothers, ‘Come closer to me.’ and they came closer. He said, ‘I am your brother, Joseph, whom you sold into Egypt” (v. 4). The call to “come near to me” (JPS, for “come closer to me” NRSV), says the Rabbi, was “the better to convince themselves” (ibid., on v. 4). The totally unexpected nature of this disclosure, and the time needed for taking it in are sufficient as explanation. But Hendel says,

Joseph reveals his identity twice, perhaps an editorial amalgam of the sources (E in v. 3; J in v. 4). As the text stands, the brothers are so dismayed that he dramatically calls them closer (echoing Judah’s approach in 4:18) and announces himself again, adding ominously whom you sold into Egypt. The brothers’ dismay is compounded by fear for their lives, since Joseph is in a position to exact justice for their crime. (op. cit., on v. 4).

But now Joseph reassures his brothers. “And now do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life.” v. 5). According to Rabbi Hertz, “With singular generosity Joseph reassures them by pointing out the Providential purpose which had overruled their crime for good” (op. cit., citing Skinner, on v. 5). Joseph explains, “the famine has been in the land these two years, and there are five more years in which there will be neither plowing nor harvest” (v. 6). He says that God has sent him ahead “to preserve for you a remnant on earth, and to keep alive for you many survivors” (v. 7). “So it was not you who sent me here,” he says, “but God; he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt” (v. 8). On the words, “but God,” the Rabbi says, “Joseph again ascribes his presence in Egypt to the intervention of God” (ibid., on v. 8). Levenson says that Joseph “renounces retribution, interpreting the events that have overtaken the House of Israel as he had interpreted Pharaoh’s dreams (41-25-36). God has arranged things so that the disaster (though very real and very painful) is not the last word. The last word is a word of life, not death (vv. 5-8; cf. 50:19-21)” (op. cit., on vv. 5-8). On the claim that God has made Joseph “a father to Pharaoh” (v. 8), Levenson says that it “has some parallels in Egyptian,” and adds that it “seems to denote Joseph’s office of vizier and head counselor.” In the phrase, “ruler over all the land of Egypt,” he sees an echo of “the brothers’ angry and incredulous question in 37:8 (‘do you mean to rule over us?’ [NJPS, ‘Are you indeed to have dominion over us?’ NRSV]) (ibid., on v. 8).

The brothers apparently remain speechless as Joseph instructs them to get his father and return to Egypt. “Hurry,” he says, and go up to my father and say to him, ‘Thus says your son Joseph, God has made me lord of all Egypt; come down to me, do not delay” (v. 9). “Come down to me,” says Levenson, “recalls Jacob’s plaintive words in 37:35, ‘I will go down mourning to my son in Sheol.’ Now he goes down to Joseph not in Sheol, but in Egypt, over which the once rejected son now rules by the grace of God” (ibid., on v. 9). Joseph’s plan is for his father’s family to settle near him in “the land of Goshen,” for he says, “you shall be near me, you and your children and your children's children, as well as your flocks, your herds, and all that you have” (v. 10). According to David M. Carr, “The land of Goshen [was] probably located in the eastern Nile Delta” (NOAB, 3^rd ed., augmented, 2007, on Gen. 45:10). “Also know as ‘the land of Rameses’ (Gen. 47:11),” according to David A. Dorsey, “this territory was well suited for grazing, as evidenced both in the Egyptian sources and in the Bible (Gen. 47:3-6).” But, he adds, it was “apparently somewhat of a hinterland to the Egyptians, perhaps because of its distance from the network of Nile irrigation canals (cf. Gen. 46:34)” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Goshen).

Joseph tells his brothers about the expected length of the famine, but promises provisions for them. “I will provide for you there–since there are five more years of famine to come–so that you and your household, and all that you have, will not come to poverty” (v. 11). He reassures them, especially Benjamin, that he really is their brother Joseph. “And now your eyes and the eyes of my brother Benjamin see that it is my own mouth that speaks to you” (v. 12). Previous conversations with the brothers were, of course, through an interpreter. But now Joseph wants the brothers to quickly bring his father to Egypt. “You must tell my father,” he says, “how greatly I am honored in Egypt, and all that you have seen. Hurry and bring my father down here” (v. 13). And his emotions spill over. “Then he fell upon his brother Benjamin's neck and wept, while Benjamin wept upon his neck” (v. 14). Levenson says, “The scene is highly reminiscent of the reconciliation of Esau and Jacob in 33:4” (op. cit., on v. 14). But only after he shows the same feelings about seeing them that he has shown in seeing Benjamin do the brothers find their voice and talk to him. “And he kissed all his brothers and wept upon them; and after that his brothers talked with him” (v. 15). Rabbi Hertz points out that “the brethren did not talk to him until he had shown the same fraternal love to them as he had done to Benjamin. Then they ‘knew that his heart was with them’ ” (op. cit., on v. 15, citing Kimchi).

In a picture in the EWTN Gallery of the Global Catholic Network, Joseph reveals himself to his brothers. The link to this picture is used here by permission ( http://www.ewtn.com/gallery/oldtest/ot7s.htm, accessed again March 8, 2010).

1 Corinthians 7:32-40

32 I want you to be free from anxieties. The unmarried man is anxious about the affairs of the Lord, how to please the Lord; 33 but the married man is anxious about the affairs of the world, how to please his wife, 34 and his interests are divided. And the unmarried woman and the virgin are anxious about the affairs of the Lord, so that they may be holy in body and spirit; but the married woman is anxious about the affairs of the world, how to please her husband. 35 I say this for your own benefit, not to put any restraint upon you, but to promote good order and unhindered devotion to the Lord.

36 If anyone thinks that he is not behaving properly toward his fiancée, if his passions are strong, and so it has to be, let him marry as he wishes; it is no sin. Let them marry. 37 But if someone stands firm in his resolve, being under no necessity but having his own desire under control, and has determined in his own mind to keep her as his fiancée, he will do well. 38 So then, he who marries his fiancée does well; and he who refrains from marriage will do better.

39 A wife is bound as long as her husband lives. But if the husband dies, she is free to marry anyone she wishes, only in the Lord. 40 But in my judgment she is more blessed if she remains as she is. And I think that I too have the Spirit of God. (1 Corinthians 7:32-40, NRSV)

The following comments are based on those of September 29, 2009 (Tuesday in the week of the Sunday closest to September 28, Year One), when comments were repeated with editing from February 26, 2008 (Tuesday in the week of the Third Sunday of Lent, Year Two), when comments were repeated with editing and supplement from October 2, 2007 (Tuesday in the week of the Sunday closest to September 28, Year One), when comments were repeated from March 21, 2006 (Tuesday in the week of the Third Sunday of Lent, Year Two).

Paul gives further instructions about marriage that should not be understood as hard and fast rules for all time, but rather as practical suggestions for the eschatological situation as Paul understands it (cf. comments cited from Ben Witherington III in yesterdays comments, Sept. 28, 2009). He points out some truths that are practical in nature. “I want you to be free from anxieties. The unmarried man is anxious about the affairs of the Lord, how to please the Lord; but the married man is anxious about the affairs of the world, how to please his wife. and his interests are divided” (1 Cor. 7:32-34a). There is truth in this observation related to how one sets his priorities, but many married Christian ministers have found ways to do the Lord’s work while remaining sensitive to spouse and children, not neglecting their needs, emotional and otherwise. Some have remained single and, presumably, with added time for certain kinds of work, have been prodigious in their output and achievements. But such a life can be very lonely if one is thereby deprived of companionship and Christian fellowship. Notably, Paul’s concerns in these matters are balanced, as elsewhere, with equal attention given to the women. “And the unmarried woman and the virgin are anxious about the affairs of the Lord, so that they may be holy in body and spirit; but the married woman is anxious about the affairs of the world, how to please her husband” (v. 34b). According to Victor Paul Furnish, “Unmarried woman” refers here to “one previously married, as distinguished from a virgin, who has never been married” (HarperCollins Study Bible, rev. ed., 2006, on 1 Cor. 7:34). Richard A. Horsley says that the words “Holy in body and spirit may reflect the Corinthian ascetics’ concern for bodily purity for the sake of spiritual transcendence, or Paul’s concern that body as well as spirit be kept holy” (NOAB, 3^rd ed., augmented, 2007, on 1 Cor. 7:34). Paul explains his reasons for advice here. “I say this for your own benefit, not to put any restraint upon you, but to promote good order and unhindered devotion to the Lord” (v. 35). Horsley says, “Because the married person’s attention would thus be divided between the Lord and the spouse, the unmarried condition is the better one, as stated in vv. 26-29 and again in v. 38” (ibid., on 1 Cor. 7:32-35).

Having stated these concerns related to his eschatological perspective (as noted yesterday and above today), Paul makes it clear that he is not forbidding marriage. He addresses the situation of those contemplating marriage (vv. 36-38), including the widows (vv. 39-40). “If anyone thinks that he is not behaving properly toward his fiancée (hJ parqevnoV, hē parthenos), if his passions are strong, and so it has to be, let him marry as he wishes; it is no sin. Let them marry” (v. 36). “Fiancée,” says Horsley, “appropriately interprets the Greek for ‘virgin’ [hJ parqevnoV, hē parthenos, feminine here], indicating that she is engaged” (ibid., on vv. 36-37). On the other hand, one who is prepared to remain single does well to do so. “But if someone stands firm in his resolve, being under no necessity but having his own desire under control, and has determined in his own mind to keep her as his fiancée [hJ parqevnoV, hē parthenos], he will do well” (v. 37). So the one who marries does well, and the one “who refrains from marriage will do better” (v. 38).

As for wives, Paul concludes the chapter with this advice: “A wife is bound as long as her husband lives. But if the husband dies, she is free to marry anyone she wishes, only in the Lord” (v. 39). “Apparently,” says Horsley, Paul is “addressing Corinthian women’s ascetic separation from their husbands as the principal issue at hand, [and] reasserts the traditional Jewish stance on marriage” (ibid., on v. 39). But again, he states his view that one may marry or not, this time addressing the widow. “But in my judgment she is more blessed if she remains as she is. And I think that I too have the Spirit of God” (v. 40). According to Horsley, Paul’s “own opinion comes closer to what the Corinthian ascetics probably wanted to hear. And like them he also has the Spirit of God” (ibid., on v. 40). But for him this refers to his apostolic calling and authority. Furnish explains, “My judgment (see also 7:12, 25; 2 Cor. 8:10), the judgment of an apostle and one who has been informed by the Spirit of God (cf. 2:16, we have the mind of Christ)” (op. cit., on v. 40). Furnish notes that Paul “is consistent in applying the twofold principle that it is better not to be married but no sin to be married (see vv. 7, 88, 25-28, 32-35)” (ibid., on v. 38).

Mark 6:1-13

The Rejection of Jesus at Nazareth (Mt 13.54-58; Lk 4.16-30)

6:1 He left that place and came to his hometown, and his disciples followed him. 2 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! 3 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. 4 Then Jesus said to them, "Prophets are not without honor, except in their hometown, and among their own kin, and in their own house." 5 And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. 6 And he was amazed at their unbelief.

The Mission of the Twelve (Mt 10.5-15; Lk 9.1-6)

Then he went about among the villages teaching. 7 He called the twelve and began to send them out two by two, and gave them authority over the unclean spirits. 8 He ordered them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; 9 but to wear sandals and not to put on two tunics. 10 He said to them, "Wherever you enter a house, stay there until you leave the place. 11 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." 12 So they went out and proclaimed that all should repent. 13 They cast out many demons, and anointed with oil many who were sick and cured them. (Mark 6:1-13, NRSV)

The following comments are based on those of July 25, 2009 (Saturday in the week of the Sunday closest to July 20, Year One), when comments were based on earlier comments, those of January 27, 2009 (Tuesday in the week of the Third Sunday after the Epiphany, Year One), when comments were based on earlier comments from August 24, 2008 (the Sunday closest to August 24, Year Two), when the reading was Mark 6:1-6a, from August 27, 2006 (the Sunday closest to August 24, Year Two) and earlier comments as noted there. On February 26, 2008 (Tuesday in the Week of the Third Sunday of Lent, Year Two), when the reading was the same as today’s, comments were based on earlier comments, as noted there.

These two episodes from Mark are used in rather different ways by Matthew and Luke (assuming that Mark was a source used by each). The separate file, Rejection at Nazareth, Mission of the Twelve, shows the parallel passages, but only the chapter and verse references indicate the different uses by Matthew and Luke. Luke’s version of the rejection at Nazareth is different enough that some consider it a different occasion. Luke, however, has apparently selected this occasion, with it’s use of the quotation from Isaiah 61, as a kind of programmatic inauguration of Jesus’ ministry, comparable to Matthew’s use of the Sermon on the Mount. Matthew, on the other hand, has elaborated Mark’s version of the mission instructions to the Twelve. He includes the naming of the Twelve (Mt. 10:2-4; cf. Mk. 3:16-19; Lk. 6:14-16), he limits the mission of the Twelve to “the lost sheep of the house of Israel (Mt. 10:5-7), and gives more elaborate instructions for preaching and healing (Mt. 10:7-8). These and other differences point to Matthew’s topical arrangement and use of this material for one of his five major speeches.

Mark knows very well that Jesus is from Nazareth (1:9, 23; 10:47; 14:67; 16:6), but in this episode he simply refers to “his [i.e., Jesus’] hometown”: “He left that place and came to his hometown, and his disciples followed him” (Mk. 6:1; cf Mt. 13:53). “On the sabbath,” says Mark, “he began to teach in the synagogue, and many who heard him were astounded” (Mk. 6:2a; cf Mt. 13:54a). In Luke’s account, rather different as noted above, Jesus first reads from the scroll of Isaiah (Lk. 4:18-19, citing Isa. 61:1-2 and 58:6). Mark notes that the people raise questions about Jesus. “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!”(Mk. 6:2b; cf. Matthew’s briefer version, Mt. 13:54b). It seems there might have been a positive response, but they were not prepared to accept it. All the versions note a kind of disparaging reference to his family, as if to say, “We know where he comes from; the claims about him can’t be true!” According to Mark, they asked, “Is not this the carpenter (oJ tevctwn, ho techtōn), the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us? And he adds that “they took offense at him” (Mk. 6:3; cf. Matthew’s expanded version, Mt. 13:55-57a; and Luke’s brief question, “Is not this Joseph’s son,” Lk. 4:22). According to C. Clifton Black, revised by Adela Yarbro Collins, “The Greek word translated here as carpenter (cf. Mt. 13:55) can also refer to an artisan in stone, metal, or wood” (HarperCollins Study Bible, rev. ed., 2006, on Mk. 6:3). As R. McL. Wilson points out, “For ‘the carpenter’ Mt. reads ‘the son of the carpenter (13:55, and many important MSS (including the Chester Beatty Papyrus P45) support a similar reading here; the other reading may be due to revision under the influence of the doctrine of the Virgin Birth.. Origen (c. Cels., vi, 36) declares that no canonical Gospel describes Jesus as a carpenter” (Peake’s Commentary on the Bible, 1962, reprint 1972, sec. 702 a, p. 805, on Mk. 6:1-6). Black and Collins add, “Because Jewish lineage was traced through one’s father (cf. Jn. 6:42), the son of Mary is an unexpected phrase of debatable significance” (loc. cit.) All the accounts cite Jesus’ explanation with a proverbial saying: “Then Jesus said to them, ‘Prophets are not without honor, except in their hometown, and among their own kin, and in their own house’ ” (Mk. 6:4; cf. Mt. 13:57; Lk. 4:24). In addition to another proverb, “Doctor, cure yourself!” (Lk. 4:23), Luke includes references to Elijah and Elisha in reference to the proverb about prophets (Lk. 4:25-27). Mark reports that in these circumstances Jesus “could do no deed of power there, except that he laid his hands on a few sick people and cured them” (Mk. 6:5; cf. Mt. 13:58a). Where Mark simply says that Jesus “was amazed at their unbelief,” probably assuming that the unbelief limited the miracles (cf. 9:23), Matthew spells it out with the words, “because of their unbelief” ( dia; th;n ajpistivan aujtw:n, dia tēn apistian autōn, Mt. 13:58). In Luke’s account the motif, few miracles at Nazareth, is implied by the reference to limited miracles of Elijah and Elisha: “there was a severe famine over all the land; yet Elijah was sent to none of them except to a widow at Zarepath in Sidon” (Lk. 4:25b, 26); “There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian” (v. 27).

In Mark, the rejection of Jesus at Nazareth (Mk. 6:1-6a), coming as it does between a series of four of Jesus’ miracles (Mark 4:35-5:43), and his sending out the Twelve, who “cast out many demons, and anointed with oil many who were sick and cured them” (Mk. 6:13. cf. vv. 6b-13), strikes us as sad indeed. We may sometimes feel that the people who know us well take us for granted, or do not give us the honor and respect we deserve. That certainly applies to Jesus in this situation, as he notes with the saying about prophets without honor (Mk. 6:4, cited above). But in Mark’s narrative, the rejection at Nazareth is a kind of foil that makes the surrounding miracles stand out in bold relief. Jesus commends the faith (pivstiV, pistis) of the woman with the hemorrhages (Mk. 5:34), but is “amazed at their unbelief (ajpistiva, apistia)” in Nazareth (6:6). We need to exercise our faith in God through Jesus, not only for physical healing, but for all our needs physical, mental, and spiritual. As the writer to the Hebrews says, “Let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith (pivstiV, pistis), who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of God” (Heb. 12:1-2). Through Jesus, we have access to the Creator of heaven and earth for whom Isaiah speaks.

According to Mark, Jesus, upon leaving Nazareth, “amazed at their unbelief” (Mk. 6:6a, cited above), “went about among the villages teaching” (v. 6b). As he instructs the twelve before sending them out on mission, he warns them to expect a similar mixed response. “He called the twelve and began to send them out two by two, and gave them authority over the unclean spirits” (Mk. 6:7; cf. Mt. 10:1; Lk. 9:1). They are to take limited baggage: “He ordered them to take nothing for their journey except a staff; no bread, no bag, no money in their belts” (Mk. 6:8; cf. Mt. 10:9; Lk. 9:3a). They won’t need extra clothing, but rather, are “to wear sandals and not to put on two tunics” (Mk. 6:9; cf. Mt:10:10). Luke puts it this way: “not even an extra tunic” (Lk.9:3b). They should expect hospitality. According to Mark, “He [i.e., Jesus] said to them, ‘wherever you enter a house, stay their until you leave the place’ ” (Mk. 6:10; cf. Lk 9:4). Matthew’s version tells them to “find out who is worthy, and stay there until you leave” (Mt. 10:11). All the accounts include the instruction to “shake off the dust” when rejected. “ 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” (Mk. 6:11; cf. Mt. 10:14; Lk. 9:5). So the twelve go out and proclaim Jesus’ message of repentance (Mk. 6:12; cf. 1:4, 15). Mark tells us that “they cast out ( ejxevballon, exeballon, imperfect tense) and anointed (h[leifon, ēleiphon, imperfect tense) with oil many who were sick and cured ( ejqeravpeuon, etherapeuon, imperfect tense) them” (Mk. 6:13, cf. the participle ‘curing,’ qerapeuvonteV, therapeuontes, Lk. 9:6, and the aorist, ejqeravpeusen, etherapeusen, Mk. 6:5, where Jesus “cured them”). Mark’s use of the imperfect tense verbs in verse 13 implies continued and/or repeated curing during their mission trip, not just attempted curing (i.e. conative imperfect). Later Jesus chides the disciples for a failed attempt to heal, “You faithless generation (genea; a[pistoV, genea apistos), how much longer must I be among you? How much longer must I put up with you?” (Mk. 9:19), suggesting that they still needed to grow in faith. In all likelihood, so do we.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net