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Gniew Jezusa pod Cezareą Filipową. Studium egzegetyczne Mk 8,31-33

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Bąk T. B.

Verbum Vitae

2018

vol. 33

155-178

The pericope of Mk 8:31-33 undoubtedly ranks among the most complex fragments in the entire Gospel. The Apostle Peter, who had already confessed his faith in Jesus as the Messiah (v. 29), is referred to with the following words: “Get behind Me, Satan” (v. 33). This article attempts to show that Jesus, in his rebuke of his apostle (even though the verb ἐπιτιμάω is consistently used in the Gospel to describe the casting out of unclean spirits) does not intend to condemn or reject Peter. Instead, the meaning behind the scene that played out in Caesarea Philippi is yet another call for Peter to follow Jesus unconditionally. The words of Jesus: ὕπαγε ὀπίσω μου (v. 33) bring to mind Peter’s calling, described both at the beginning (1:16-18) and at the end (16:7) of the Gospel of Mark.

Perykopa Mk 8,31-33 bez wątpienia należy do najtrudniejszych fragmentów Ewangelii. Do Apostoła Piotra, który wcześniej wyznał swoją wiarę w Jezusa jako Mesjasza (w. 29), odnoszą się słowa: „Zejdź mi z oczu szatanie” (w. 33). Niniejszy artykuł próbuje pokazać, iż Jezus w swojej naganie nie zamierza odrzucać Piotra, nawet jeśli czasownik ἐπιτιμάω bywa zazwyczaj używany w kontekście wyrzucania złych duchów. Celem wydarzenia w Cezarei Filipowej jest ponowne wezwanie Apostoła, tym razem do bezwarunkowego pójścia za Jezusem. Jezusowe słowa: ὕπαγε ὀπίσω μου (w. 33) stanowią kolejny etap powołania Piotra, opisanego już na początku (1,16-18) i na końcu (16,7) Ewangelii według św. Marka.

Guarigione di un cieco (Mc 8,22-26) nel contesto del Vangelo di Marco

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Bąk T. B.

The Biblical Annals

2018

vol. 8

issue 3

319-361

The Gospel according to Mark strives after providing the answer to two fundamental questions who Jesus is and who his disciple should be. Thus, the Evangelist makes some attempts to depict the identity of Jesus emphasizing his being the Son of God (cfr. Mk 1:1; 15:39). What is more, setting the description of the road leading to Jerusalem in the centre of his literary work, the author of the gospel highlights the identity of the Jesus’ disciple, who is not always able to understand the one, who called him. The aim of this article is to present the way how the pericope about the cure of a blind man (Mk 8:22-26) is depicted in the dynamism of the whole gospel and how it corresponds with effort being made with the aim of answering the questions: who Jesus is and who his disciples should be. The text, which is written in accordance with the principles of synchronic analysis, is comprised of such sections: I Introductory issues (distinguishing of the pericope as the whole; textual criticism; defining of the internal structure; synoptic comparison); II. Exegetical analysis; III. The significance of the pericope in the context of the whole Gospel; In the analysis of the cure of a blind man (Mk 8:22-26) the disciples are presented as those who seem to remain “outside” Christ mystery. The pericope corresponds perfectly with the fact that they possess eyes that do not see (cfr. Mk 8:18) and they do not yet understand (cfr. Mk 8:21). Not only does Jesus open the eyes of the blind man but also wants to open the eyes of his disciples. Two stages of healing reveal that regaining sight fully is preceded by the period of “shortsightedness” when the disciple has a vision but still blurred. He follows Jesus to Jerusalem, though, he does not understand who Jesus is. The moment when he completely opens his eyes and understands becomes possible in the context of the Paschal Mystery.

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1 The Biblical Annals

1 Verbum Vitae

2 Bąk T. B.

2 2018

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Gniew Jezusa pod Cezareą Filipową. Studium egzegetyczne Mk 8,31-33

Guarigione di un cieco (Mc 8,22-26) nel contesto del Vangelo di Marco