Blind at Bethsaida (Mark 8:22-26)

Ever wonder why the Gospel are in the order that they are in your Bible? The Gospels come in the order of Matthew, Mark, Luke and John because that’s the order the Early Church Fathers believed that the Gospels were written. Of course, John makes the most sense as the last Gospel. About 85% of the Gospel of John in unique, and the 15% that is not unique John takes a different direction. So much uniqueness in the Gospel of John demonstrates that the accounts in the synoptic Gospels of Matthew, Mark and Luke have been well established, hence why John felt the need to add new material. Therefore, John must come last. Luke also makes much sense as the penultimate Gospel. In the Gospel of Luke’s introduction, Luke acknowledges that several reports of Jesus exist, which probably consists of both the oral tradition and written tradition, which possibly includes both the Gospels of Matthew and Mark. Luke’s goal simply consists of creating the most organized report. Thus, Luke makes sense as the penultimate Gospel. That leaves Matthew and Mark.

Back in the days of the Early Church, the Early Church Fathers honestly believed the Gospel of Matthew proceeded the Gospel of Mark (called Matthean priority), but their logic and reasoning did have its flaws. Some argued that Matthew, as an upper-class tax collector, could afford the paper and ink for the gospel sooner than lower-class fisherman Mark, so Matthew must have come first. Others believed that Matthew, as a Jew writing to Jews, must have written the Gospel of Matthew first in Hebrew before Greek (no original Hebrew manuscripts has ever appeared, by the way), and since the Hebrew language is older than the Greek language, the Hebrew text of Matthew must have happened before the Greek text of Mark. As stated above, the Early Church Fathers did not have the soundest logic. During the modern church age, however, modern Bible scholars have concluded that the Gospel of Mark came first, called Markan priority. Modern scholars have a top 3 proofs, which do have studier logic and reasoning. The first proof comes from the length of each book. It makes little sense for Matthew to write his Gospel first and then have Mark write his Gospel second because then Mark’s Gospel would look like a Cliff Notes or Spark Notes version of Matthew’s Gospel (the famous bishop of Hippo Aurelius Augustine actually knows and understands this argument, yet he still holds fast to Matthean priority, even calling the Gospel of Mark the “inferior Gospel”). It makes a lot of sense that Mark’s Gospel came first, and upon reading it, Matthew decides to explain and expound on it. The second evidence comes in light of the Gospel’s setting. Mark mentions the temple as a present reality, while Matthews talks about the temple as a past reality. Since the Romans destroy the temple in 70  A.D. Mark must written before 70 A.D. and Matthew after 70 A.D. Third, and most important to transition from introduction to the main body, if the last Gospel has the most unique passages, then the first Gospel must have the least unique passages. Indeed, the Gospel of Mark has the fewest amount of unique passages in comparison to the other 3 Gospels. Now when the Gospel of Mark has unique passages, it is typically words or phrases, maybe a sentence, but rarely whole stories. Nevertheless, Mark does have 2 unique pericopes: 1 miracle and 1 parable. This exegesis will look at the miracle.

 And they came to Bethsaida. And some people brought to him a blind man and begged him to touch him. ~Mark 8:22

In this section of the Gospel of Mark, Jesus tours the cities, towns and villages along the shore of the Sea of Galilee, which all had a bigger Gentile population and a smaller Jewish population. So far in this tour, Jesus has visited Gennesaret (Mark 6:53), Tyre (Mark 7:24), Sidon and the Decapolis (Mark 7:31) to Dalmanutha (Mark 8:10). Connecting the dots on a map, it becomes evident Jesus sailed across the Sea of Galilee to get to each town or region, which also probably provided relief from the crowds. From Mark 8:13, the reader learns that Jesus and his disciples cross over the Sea of Galilee to Bethsaida in the district of Gaulanitis. Gaulanatis’s capital, Bethsaida, sat right on the northeastern shore of the Sea of Galilee. Bethsaida had started out as a village, but in recent history, under Herod’s brother Philip, it had upgraded it to a city. Philip grew its population to that of a city, and he also had built some of the important buildings that mark a city. Thus, it becomes confusing when Mark labels Bethsaida a village in the next verse. Some have argued Mark may have called Bethsaida a village simply because he always knew Bethsaida as a village, like a force of habit, as evident in a lot of Mark’s contemporaries’ writings, who did the same (Josephus acknowledges Bethsaida has all the buildings of a city, but he still calls Bethsaida a village). Others believe that the setting of this account takes places not in the city of Bethsaida, but in a village outside of Bethsaida (like a suburb of Bethsaida), similar to how Jesus stops at village of Caesarea Philippi in Mark 10:27. The other Gospels teach more about Bethsaida. The Gospels of Matthew and Luke teach that Jesus cursed Bethsaida for not reacting appropriately to the mighty works performed in it. From the Gospel of John, the reader learns that three disciples, Peter, Andrew and Philip came from Bethsaida. These three disciples all had the occupation of fisherman, which makes sense. Indeed, Bethsaida had become known for its fishing industry. In fact, Bethsaida means “house of fishers.”

 At Bethsaida, the people intercede for the blind man, bringing him to Jesus, asking Jesus to touch the blind man in order to heal the man. Up to this point in the Gospel of Mark, Jesus has yet to go to Bethsaida (Mark 6:45 says that Jesus had the disciples embark towards Bethsaida, but Mark, but Mark 6:53 tells of Jesus and the disciples reaching Gennesaret) but Mark makes it clear that the word about the miracles Jesus has performed has gotten around, so no surprise that Bethsaida heard this news, probably from nearby Capernaum. Throughout the Gospel of Mark, Mark has made generic statements about Jesus healing the sick and diseased (see Mark 1:34, 3:10 & 6:56), which, with the help of the other Gospels, could assumedly include blind people. Altogether, the 4 Gospels record at least 7 blind men healed. This blind man in Bethsaida is the first detailed account of healing a blind man, although it will not be his first it will not be his last (see Mark 10:46-52). Therefore, the reader must consider what this blind man healing teaches differently than all the other ones. The people specifically ask Jesus touch the blind man because that’s what Jesus normally did in the past (see Mark 1:31&41, 5:23, 6:5, 7:33), to the point that people themselves sought to touch Jesus (see Mark 3:10; 5:27&28; 6:56). Thus, naturally, when the people ask for a healing, they expecting healing through touching.

And he took the blind man by the hand and led him out of the village, and when he had spit on his eyes and laid his hands on him, he asked him, “Do you see anything?” ~Mark 8:23

The text clearly states Jesus leads the blind man out of the village, as opposed to merely taking him aside, which may be due to the fact that the man cannot see. The text does not explain, however, why Jesus led the blind man out of the village. It does seem necessary for the miracle, as Jesus has performed many miracles in the middle of a crowd (see Mark 1:23-28, 3:1-5, 9:14-27). As a matter of fact, in the next blind man healed, Jesus does so in the presence of other people (see Mark 10:46-52). Even the generic statements about Jesus’s miracles insinuate large crowds witnessing the healing (see Mark 1:32-34, 3:7-12). This does not mean, however, Jesus has never performed a miracle in private. For example, Jesus raises synagogue ruler Jairus’s daughter only in the presence of the father, the mother, Peter James and John (Mark 5:35-43). As another example, when Jesus heals a deaf man, Jesus takes the deaf man out of the crowd to heal him (Mark 7:33). Jesus may have pulled the blind man out of crowd for the benefit of the blind man. Crowds can become loud and chaotic, especially to a man down a sense. By removing the blind man out of the crowd, Jesus created an intimate connection with the man. The blind man could concentrate on Jesus, and Jesus can concentrate on the blind man. Based off this built relationship, the man would trust in the certainty of Christ’s healing power. Jesus might have also removed the blind man from the people in order to avoid people from getting the wrong idea or message from him. The crowd could focus more what Jesus did instead of who Jesus was, which would lead them into copycatting in order to heal, instead of having faith in Jesus. The people could end up following Jesus simply out of awe and inspiration from the miracle, just bringing more sick and disabled for a miraculous healing, hoping to see another miracle, instead of becoming a true disciple.

This healing miracle has three actions attached to it. First, Jesus spits on the blind man’s eyes. Second, Jesus lays his hands on the blind man. Third, Jesus asks the blind man if he says anything. These actions adds the details that Jesus not merely speak healing into this man’s life, nor did Jesus simply touch the man, as the locals requested. The laying on of hands could go together spitting in his eyes. Quite possibly, Jesus put spit on his fingers and put his fingers into the blind man’s eyes, thus putting spit in the man’s eyes. Similar methods occur in both Jewish and Gentile healing procedures of Jesus’s day, especially the spitting part, but Jesus does not attempt anything magical or mystical here. By doing so, Jesus alerts the blind man that he intends to heal him, and it puts the blind man at ease. Obviously, the blind man cannot see what Jesus is doing, but he can feel what Jesus is doing, so Jesus includes lots of sensory touching making the blind man aware of the working power of Jesus. Also, give credit to the man for allowing Jesus to do something that someone might consider disgusting. Of course, just as obvious, Jesus’s laying on of hands involves touching the body part needing healing. How Jesus proceeds, however, will draw the difference from Jewish and Gentile practices. Jesus follows his actions with the question of “Do you see anything?” This is the first and only time Jesus questions the recipient about the progress of a miracle. Do not mistake this question as Jesus’s uncertainty of the healing. This question already hints Jesus intended a two-part healing miracle.

And he looked up and said, “I see people, but they look like trees, walking.”  ~Mark 8:24

The blind man’s response begins with the action ἀναβλέψας (anablepsas). The root βλεπω (blepo) simply means “to look,” but the prefix ἀνα (ana) can mean “up” or “again.” The wordplay here involves the blind man looking up to look again. Interesting enough, ἀναβλέψας (anablepsas) commonly refers to a person looking up to the heavens to consult God. Here, the bland man looks up to consult the Son of God, Jesus Christ. The blind man’s answer to Jesus’s question if the blind man sees anything is that he sees people, but they look like trees walking. This statement clues the reader into a couple details about this account. For starters, this answer reveals Jesus did not pull the blind man too far outside of the village, as the blind man can see the people in the distance. More importantly, this reply demonstrates to the reader the fact that the man was not born a blind, for a man born blind could not identify a person or a tree. At the same time, however, such a description also displays that the man is still somewhat blind. He knows what a human looks like, he knows what a tree looks like, and he knows humans walk, but trees do not walk. What he sees must be people, although they look like trees walking. This part may be the puzzling piece of this account. At first glance, it looks like the miracle did not work. At first glance, it seems like Jesus made a mistake, which would throw in doubts about the perfection of Jesus, especially as the perfect God. To the contrary, what Jesus does here makes sense, as those who wear glasses might know from going to the ophthalmologist-

 

Jesus did not do something incorrect or wrong. Rather, it was just incomplete. The healing Jesus had in mind had two parts; Jesus merely checked in halfway to make sure the miracle worked as intended, the first time he ever did that in a miracle. It also does not mean the blind man did anything incorrect or wrong, like lack faith.

Then Jesus laid his hands on his eyes again; and he opened his eyes, his sight was restored, and he saw everything clearly ~Mark 8:25

Here, Jesus’s healing of the blind man diverts from the common procedures of Jesus’s time. Jesus does not do anything differently. Jesus simply lays his hands on the man’s eyes a second time, unheard of for Jesus’s day. The rest of the verse goes on to confirm that this action brought the man from partial healing to full healing. The three-fold synonymous parallelism (the same idea repeated with different words, in this case, three times) assures the reader of the certainty of the healing. The man can see plainly and his eyes have returned to their normal function. Together, it may prove that while worldly ways may bring partial healing, but only true, full healing comes from Jesus. Interesting enough, thought, the best way to describe Jesus’s action would be healing over miracle. Jesus acts more like a doctor than a miracle worker. He asks questions, he has a procedure, and he follows up accordingly. This does not de-emphasize the miracle. Rather, it emphasizes Jesus the great physician, who can provide the perfect healing for any disease or disability. And sometimes, that healing can be a process, even for divine healing. Healing as a process should comfort the Christian, as it assures the Christian that God will never leave the Christian partially healed. As Pail said in Philippians 1:6, “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.”

And he sent him to his home, saying, “Do not even enter the village.” ~Mark 8:26

Jesus’s last words to the man are the instructions to go home and not tell anybody in the village. Such wording may hint that the man did not live in the village of Bethsaida. With this concluding verse of the pericope, now for the third time in Mark, Jesus requests that the healed person goes home instead of returning to the crowd (see Mark 2:11 & 5:19), and for the fourth time, Jesus requires the healed person to tell no one about the miracle (see Mark 1:44, 5:43 & 7:36). Most Old Testament prophets publicly displayed the results of the miracle for the testimony (e.g. 1 Kings 17:23 & 2 Kings 4:36). Surely Jesus would want the man to testify in excitement about what God has done for him, right? Again, Jesus may have made these requests in order to avoid crowds following him just to see miracles. While this man needed the healing, the deeper meaning behind it would not become clear until the death and resurrection of Jesus, when Jesus’s ministry on earth came to full completion. Then everybody could know what Jesus did because it would make sense in the light of his whole ministry. Jesus might have also made these requirements because Jesus did not the people begging for miracles to throw him off of his true ministry. For the rest of the Gospel of Mark, Jesus will not travel by boat, but rather, he will travel by foot. Escaping the people by foot will become harder than escaping by sea. Because the man went home instead of back into the village, it allows Jesus to escape without a crowd following him, even though a miracle just happened. Also, Jesus might have denied the man to go back to Bethsaida because in the other Gospels Jesus cursed Bethsaida, and so Bethsaida did not deserve the success story of this man.  Although an argument from the silence, some have claimed that Jesus preferred the blind man to go home, where family could verify the success of the miracle.

On top of exegeting Mark 8:22-26, a study of the near context, or the pericopes surrounding Mark 8:22-26, will aid in revealing the intended purpose and message of Mark including this story in his Gospel. Furthermore, a study of the far context, or how this account attributes to the Bible as a whole, will help reveal the importance of this narrative to theology.

In regard to the near context, this account of Jesus in Mark 8:22-26 has a parallel narrative in Mark 7:31-36. While the two pericopes differ in the disability healed, the two stories share several similarities. Both have the eastern coast of the Sea of Galilee as the setting. Both have the crowd bringing forward the disabled man. Both disabled men are missing one of the senses. Both have the people asking Jesus to lay hands or touch the disabled person. Both have Jesus pull the disabled man out of the local population to perform the miraculous healing. Both involve spitting and touching, more specifically, touching the disabled body part. Both have a tricolon of synonymous parallelisms to emphasize the completeness of the miraculous healing. Both end with Jesus asking not to disclose the event that just happened. With so many parallels, these stores must serve as “book ends” to a section. Thus requires a closer look at the narratives in between the two pericopes.

After the account of Jesus healing the deaf man (Mark 7:31-36), Jesus feeds the four thousand in the following account (8:1-10). The account of feeding the four thousand happens similar to the feeding of the five thousand. Simply replace five thousand men with four thousand people, five loaves of bread with seven loaves, two fish with a few fish, and twelve baskets with seven baskets. Next comes the narrative which the ESV calls “The Pharisees Demand a Sign” (8:11-13). As the title hints, the Pharisees want Jesus to provide a sign from heaven, and Jesus refuses. The comes the pericope which the ESV names “The Leaven of the Pharisees and Herod.” In this pericope, Jesus accuses the disciples in Mark 8:18 of “Having eyes do you not see, and having ears do you not hear?” Does that sound familiar? This pericope transitions smoothly into the story of Jesus healing the blind man. As an added bonus, observe how the chapter ends. Mark 8 ends with Peter calling Jesus the Christ. While more famous for Peter’s confession, just as important, do not forget the passage contains 2 rebukes. Peter rebukes Jesus for claiming the Messiah must die, and Jesus rebukes Peter for not understanding the role of the Messiah. While Peter successfully gives Jesus the title Christ, he fails to comprehend what that means.

Regarding the far context, turn to the book of Isaiah. Throughout the book of Isaiah, Isaiah makes it clear to the reader that the real, true Messiah can work miracles. If somebody claims to be the Messiah, but he cannot perform miracles, he is not the Messiah, but a really naughty boy, making him an anti-messiah, or an antichrist. This idea most explicitly appears in Isaiah 35:5&6, in which Isaiah says, “Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy. For waters break forth in the wilderness, and streams in the desert.” Isaiah 35:5b&6 has already been fulfilled in Mark 7:32-37. Mark 8:22-26 fulfills Isaiah 35:5a, thus bringing Isaiah 35:5&6 to full completion. Now that Isaiah 35:5&6 completely fulfilled, no wonder Peter can confess Jesus as the Christ in Mark 8:27-30! Peter, and the rest of the disciples, have now seen Jesus fulfill all the obligations of the Messiah, as recorded in Isaiah. As a response, they have to call Jesus Christ and Lord!

Put the near context and far context together. Between the account of Jesus healing the deaf man in Mark 7:32-37 and the narrative about Jesus healing the blind man in Mark 8:22-26, Mark includes a couple pericopes in between the two stories. One account, in Mark 8:10-13, the Pharisees ask for a sign. The Pharisees should have known of Isaiah 35:5&6. They had the miracles performed in front of them, yet they ignored them, demanding a sign. No wonder Jesus denied them the sign they wanted! In another narrative, in Mark 8:14-21, Jesus exposes the disciples of behaving like those Pharisees. In that passage, although not literally speaking, figuratively speaking, these disciples are as blind and deaf as the people that crowds bring to Jesus for healing. To go back to the specific story at hand, the disciples resemble the blindman halfway through the healing. They can see in part what Jesus is doing, yet at the same time, they are blind to why Jesus does what he does. If Jesus can make the blind man see and the deaf man hear, then Jesus can make the disciples, who are figuratively blind and deaf, perceive and understand who he is. It also gives hope to all Christians, who are unsure of what God has planned for them.

In closing, a few applications come from this account of the life of Jesus. First, the narrative reminds the believer that Jesus is the great physician, able to heal all disabilities and diseases completely. Second, the pericope proves Jesus is the Christ and the Son of God because he fulfills the prophecies of the Messiah as found in Isaiah. Third, this pericope teaches that Jesus can heal spiritual blindness just as much as physical blindness. In both the Jewish and Gentile writings of the first century, a common theme links blindness and seeing to knowledge, wisdom and understanding the world.

First, this account serves as a helpful reminder that Jesus is the great physician, able to heal all disabilities and diseases completely. Remember this account of Jesus both emphasizes Jesus the natural healer and the supernatural. Jesus has the power to heal both ways. Since Jesus created nature, he can choose to heal through the nature he created. This can include doctors, medication and therapy. Since Jesus reigns over his creation, he can also act supernaturally. Do not limit Jesus to either one or the other. Furthermore, the two-step healing reminds the reader that prayers for healing, both physically and spiritually, does not always come instantly complete. God can choose to heal over time, but again, the good work that the Lord starts he will bring to completion (Philippians 1:6).

Second, this narrative proves Jesus is the Christ and the Son of God because he fulfills the prophecies of the Messiah as found in Isaiah. For someone who has called Jesus Lord and Savior, this might sound like common knowledge. For those living during the 1^st century AD, however, that common knowledge did not come so easily. Mark 1:1 begins the Gospel of Mark with “The beginning of the gospel of Jesus Christ, the Son of God.” This introductory verse communicates the message and purpose of the Gospel: to prove Jesus is Messiah and the Son of God. Mark knows Isaiah. Mark knows that Isaiah defines the Messiah as the Suffering Servant. Mark knows Isaiah describes the Suffering Servant as a miracle worker, most explicitly seen in Isaiah 35:5&6. Thus, Mark stuffs his Gospel full of miraculous healings to prove Jesus is the Suffering Servant, the Messiah and the Son of God. He successfully does so.

Third, this pericope teaches that Jesus can heal spiritual blindness just as much as physical blindness. In both the Jewish and Gentile writings of the first century, a common theme links blindness and seeing to knowledge, wisdom and understanding the world. The blind in first century literature represent those who do not have knowledge, wisdom or understanding of the world. Those who see represent those who have obtained knowledge, wisdom and understanding of the working world. Even rabbis of the first century commenting on the Old Testament commonly describe Old Testament Israel’s sinful state as spiritual blindness, even to the point of claiming Isaiah’s prophesies about the blind seeing simply refer to the spiritually blind people becoming spiritually aware. With that in mind, the Messiah Jesus can not only heal physical blindness, but he can also hear spiritual blindness. Even Paul catches on to this in 1 Corinthians 13:9-12, where he writes, “⁹ For we know in part and we prophesy in part, ¹⁰ but when the perfect comes, the partial will pass away. ¹¹ When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. ¹² For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.” The Pharisees at best can only “half see.” The disciples only “half see.” Even Peter’s confession of faith is a “half seeing.” In turn, Christians must humble themselves to understand they have reduced comprehension in comparison to God’s, so Christian must seek understanding through Jesus.

Bibliography

Barry, John D., Douglas Mangum, Derek R. Brown, Michael S. Heiser, Miles Custis, Elliot Ritzema, Matthew M. Whitehead, Michael R. Grigoni, and David Bomar. Faithlife Study Bible. Bellingham, WA: Lexham Press, 2012, 2016.

Biblical Studies Press. The NET Bible First Edition Notes. Biblical Studies Press, 2006.

Bratcher, Robert G., and Eugene Albert Nida. A Handbook on the Gospel of Mark. UBS Handbook Series. New York: United Bible Societies, 1993.

Brooks, James A. Mark. Vol. 23. The New American Commentary. Nashville: Broadman & Holman Publishers, 1991.

Church, Christopher L. “Mark.” Holman Concise Bible Commentary. Edited by David S. Dockery. Nashville, TN: Broadman & Holman Publishers, 1998.

Cole, R. Alan. “Mark.” Pages 946–77 in New Bible Commentary: 21st Century Edition. Edited by D. A. Carson, R. T. France, J. A. Motyer, and G. J. Wenham. 4th ed. Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994.

France, R. T. The Gospel of Mark: A Commentary on the Greek Text. New International Greek Testament Commentary. Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2002.

Grassmick, John D. “Mark.” The Bible Knowledge Commentary: An Exposition of the Scriptures. Edited by J. F. Walvoord and R. B. Zuck. Wheaton, IL: Victor Books, 1985.

Guelich, Robert A. Mark 1–8:26. Vol. 34A. Word Biblical Commentary. Dallas: Word, Incorporated, 1989.

Hughes, Robert B., and J. Carl Laney. Tyndale Concise Bible Commentary. The Tyndale reference library. Wheaton, IL: Tyndale House Publishers, 2001.

Jamieson, Robert, A. R. Fausset, and David Brown. Commentary Critical and Explanatory on the Whole Bible. Oak Harbor, WA: Logos Research Systems, Inc., 1997.

Keener, Craig S. The IVP Bible Background Commentary: New Testament. Downers Grove, IL: InterVarsity Press, 1993.

Knowles, Andrew. The Bible Guide. 1st Augsburg books ed. Minneapolis, MN: Augsburg, 2001.

Lane, William L. The Gospel of Mark. The New International Commentary on the New Testament. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1974.

Leavell, Landrum P. “Mark.” The Teacher’s Bible Commentary. Edited by H. Franklin Paschall and Herschel H. Hobbs. Nashville: Broadman and Holman Publishers, 1972.

Marcus, Joel. Mark 8–16: A New Translation with Introduction and Commentary. Vol. 27A. Anchor Yale Bible. New Haven; London: Yale University Press, 2009.

McLaren, Ross H. “Mark.” Pages 1555–93 in CSB Study Bible: Notes. Edited by Edwin A. Blum and Trevin Wax. Nashville, TN: Holman Bible Publishers, 2017.

Mills, M. S. The Life of Christ: A Study Guide to the Gospel Record. Dallas, TX: 3E Ministries, 1999.

Oden, Thomas C., and Christopher A. Hall, eds. Mark (Revised). Ancient Christian Commentary on Scripture. Downers Grove, IL: InterVarsity Press, 1998.

Richards, Lawrence O. The Bible Reader’s Companion. Electronic ed. Wheaton: Victor Books, 1991.

Robertson, A.T. Word Pictures in the New Testament. Nashville, TN: Broadman Press, 1933.

Spence-Jones, H. D. M., ed. St. Mark. Vol. 1. The Pulpit Commentary. London; New York: Funk & Wagnalls Company, 1909.

Utley, Robert James Dr. The Gospel according to Peter: Mark and I & II Peter. Vol. Volume 2. Study Guide Commentary Series. Marshall, Texas: Bible Lessons International, 2000.

Wiersbe, Warren W. Wiersbe’s Expository Outlines on the New Testament. Wheaton, IL: Victor Books, 1992.

Wuest, Kenneth S. Wuest’s Word Studies from the Greek New Testament: For the English Reader. Grand Rapids: Eerdmans, 1997.

The Testimony of the 2021 Stony Brook Quiz Team

The testimony of the 2021 Stony Brook quiz team begins early in the fall, about late September or early October. The worship team takes the stage, and Jon Metzler gives the call of worship. At some point, Jon uses one of the big words in his vocabulary, which causes his daughter Kate Metzler to give him a confused look. Jon eventually notices, and he says, “I guess that word isn’t in your 7^th grade vocabulary.” At that point, Graham Holcomb almost jumped out seat and yelled, “Wait, Kate is in 7^th grade? That means she’s eligible to quiz!” See, in previous years, Graham had made quizzing known and an available option to Stony Brook’s 2 adolescents Caleb Metzler and Lauren Keeney, but with only 2 eligible teenagers, it never went anywhere. Now with 3 eligible youth, the tides may turn.

Around mid to late October, Graham approached Caleb, Kate and Lauren. He said, “If 2020 doesn’t ruin 2021, Bible quizzing will start up again this upcoming January. Would you be interesting in starting up a Bible quiz team at Stony Brook?” At this point, Graham got a probable, a questionable and a doubtful. Graham replied, “Well, I usually have to tell the quizzing coordinator around the last week of October or the first week of November my availability for staff. Take a couple weeks to think and pray about it, and I will do the same way for you.” The 3 teenagers agreed to pray about, and Graham kept his end and also prayed.

Indeed, Graham prayed, and Graham prayed hard, not only for the 3 youth of Stony Brook, but also for quizzing in general. The whole month of October passed, and Graham had not heard anything from the Bible quizzing coordinator. He feared that quizzing had also fallen victim to the coronavirus. Graham prayed to God, “Don’t give me hope.” As Graham prayed harder, the Holy Spirit reminded Graham of Philippians 1:6- “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” Graham tone changed, as he now prayed, “Lord, I know that I have asked to coach a quiz team for the past 10 years, and every time you have said no, you have made your answer clear by shutting it down from the onset. Now this is the best answer I gotten in the past 10 years, and I know you would not give me a false sense. Now I pray that this good work you have begun you will bring to completion.”

In the beginning of November, Graham did hear from Bible quizzing through the quizzing website with 2021 Bible quizzing schedule. It looked like quizzing would proceed as normal. Around mid-November, Graham approached the Caleb, Kate and Lauren again. He even threw in, “Listen, I know Stony Brook does not have a youth group. Not having a stable youth group myself, I would not make a good youth group leader. I do have Bible quizzing experience, so I do make a good quiz coach. Think of a Bible quiz team as our youth. I will make it feel as much as youth group as possible. If you promise me at quiz practice to read through the material at least once and to have 3 practice matches, I promise you that the rest of quiz practice will feel like youth group, whether that be eating a snack or playing a game.” The probable, the questionable and the doubtful became a yes, yes and yes. Stony Brook had the beginnings of a quiz team!

Graham then followed up with the 3 youth, “Alright, 3 quizzers can technically work, but 4 is good, 5 is better, and 6 is best. Who can we ask to join our quiz team? What about Bridge Kids? Who can we ask from Bridge Kids to join our quiz team?” They gave the reassuring answer, “We were pretty much Bridge Kids.” That was not reassuring at all! After asking Jim Heindel and Jon Metzler for the Bridge Kids rosters, they suggested contacting Lindsey Steiner. That made Graham a bit nervous. Graham knew Lindsey was on an online fast. What if she never replied? The Holy Spirit reminded Graham of Philippians 1:6, and he prayed again, “Lord, the good work you have begun, please let it come to completion.” Then Graham proceeded to e-mail and Facebook message. A day later, Lindsey acknowledged she received my message and would look for the rosters, and a week later, she gave me a list of Bridge Kids who might be interested in Bible quizzing.

Ok, first on the list: Olivia Farag. Graham called up her father Shawkat Farag. He was very excited to hear from Stony Brook! Graham set up a time when he could meet with Shawkat and Olivia over Zoom to present the possibility of joining the quiz team. On a later date, Graham made his presentation on Zoom, after it, he asked Olivia what he thought about joining quizzing. Her father Shawkat volunteered immediately with an enthusiastic, “She will join!” Graham had to ask Olivia directly what she thought. Olivia’s answer went from “I guess” to “Yeah I guess” to “Yeah.” Stony Brook now had 4 quizzers, enough for a full starting lineup!

Next on the list: Kaylee Snyder. Graham called and texted Kaylee’s mother Cynthia Snyder, and Graham eventually got ahold of her via text. They set up a time where Graham, Cynthia and Kaylee could meet to discuss potential of joining the quiz team. On a later date, Graham made his presentation on Zoom, after it, he asked Kaylee what he thought about joining quizzing. Kaylee didn’t know at first, but her mom chirped in and said, “She’s shy at first. I bet she’s excited to join.” Kaylee nodded in agreement. Just as they were about to disconnect, Kaylee spoke up again, “I look forward to joining the quiz team.” Now Stony Brook had 5 quizzers, enough for a starting lineup and a sub!

Now Graham did contact another family for 6^th and even possibly a 7^th quizzer, but after 2 calls, 2 texts and 2 Facebook messages, he never got a response. While a little disheartening, the Holy Spirit reminded Graham of Philippians 1:6. These 5 youth were the quizzers the Lord had chosen for the Stony Brook quiz team, so now the quiz team was at full completion. As the year would go on, it would become so apparent that 5 quizzers worked best for the Stony Brook quiz team. The Holcomb home had exactly 5 seats for the quizzers (just ask the quizzers about the Blue Chair and Pink Chair). Only in 1 match did Stony have 2 quiz outs, resulting in an empty seat (technically, Stony Brook had 2 matches with 2 quiz outs, but on of those quiz matches, the second quiz out came on the last question, so in a way, that doesn’t count). Indeed, 5 seemed like the perfect number, so Stony Brook had its complete quiz team by the end of November.

Then at the beginning of December, Graham received a text message from the quizzing coordinator stating “Please look out for an e-mail regarding Bible Quizzing 2021.” Graham’s heart sank. Besides that preliminary quizzing schedule posted on the quizzing website, Graham had not heard directly from the quizzing coordinator all since March. Had that preliminary schedule gone up in error? Once again, Graham prayed Philippians 1:6 harder. A couple days later, the quizzing coordinator announced that quizzing would happen, albeit an alternative, modified quizzing. Quizzing would have 6 biweekly quizmeets instead of 8 weekly quiz meets, 0 tournaments instead of 2 tournaments and the Gospel of Mark instead of 5 Old Testament excerpts. Graham felt so relieved, almost the point of tears! The good work God had begun he did bring to full completion.

The Stony Brook quiz team had a “quizzing meeting” on Sunday, January 3 to learn the quizzing rules and go over the study methods. On Friday, January 8, the quiz team had their first real practice. From there, it is history. Remember how Graham promised a quiz team/youth group hybrid, with games and snack in exchange for 1 reading and 3 practice matches. While the quizzers kept their end of the agreement, Graham never had to keep his end of the promise. Every quiz practice, these 5 quizzers wanted to practice quizzing until the time was up for quizzing practice. They always wanted that 4^th optional set that I made. Don’t get it wrong, though. Graham did still keep his end of the agreement. The Stony Brook quiz team always had snack time at the end of every practice (in which everything was individually wrapped to stop the spread of COVID-19), and the Stony Brook quiz team got to try some of Graham’s video games during the break between Sunday quiz practice and Sunday dinner, like Ring Fit Adventure, Nintendoland and RockBand 3, as well as Lightning Reaction Xtreme.

After 12 quizmatches over 6 biweely quizmeets, Stony Brook finished with a record 2 wins, 7 losses and 3 ties (that’s the most ties Graham’s team ever had in a season). Stony Brook accumulated  730 points, averaging 61 points per match. That placed Stony Brook 19^th of 26 teams in League A, and 37^th of 51 teams overall. This is very impressive for a brand new quiz team, made of brand new quizzers, who had no previous experience with quizzing.

With this testimony in mind, each and every quizzer individually for joining and contributing to the quiz team this year.

LAUREN KEENY: Lauren scored 40 points answering 4 questions correctly this year, which is quite impressive for her rookie year. Last time Graham coached, he had a quizzer did not score any point at all during the season. In Graham’s 8 years as a quizzer, he had teammates that would only answer 1, 2 or 3 questions right all season, and they had an 18 or 19 quizmatches over an 8-week season! Lauren scored 40 points answering 4 questions correct in 12 quizmatches over 6 biweekly quizmeets. Unfortunately, the final individual standings do not reflect how important those points were to the quizmatches in which she scored. Lauren answered her first question correctly as the 4^th quizzers on our team to buzz in and answer right, thus giving Stony Brook team bonus for the 1^st time. For Lauren’s 2^nd question right, while she didn’t technically contribute to team bonus, her correct bonus on question 1 made the team bonus tie the match after 15 questions. If it wasn’t for Lauren answering the bonus correctly on question 1, Stony Brook would have lost the match, despite team bonus. Lauren’s 3^rd correct answer came in the match against Calvary Monument 2, which, as the 2^nd place team in Stony Brook’s league, became Stony Brook’s 2^nd hardest match. A lot of the team felt hopeless going into the match, thinking Stony Brook could only get in on the last 3 question once all 4 Calvary Monument 2 quizzers quizzed out on question 12. Yet when Lauren got bonus sent her way because the quizmaster asked a hard question, Lauren still pulled out the right answer. More importantly, though, Lauren contributed to the team more than just points. Lauren was definitely the extrovert of the team, and she always made sure to keep the fellowship going. She would keep the conversation going at quiz practice snack time and during the meals on quizzing Sundays. She would always share the fun antics at Red Lion High School. Lauren is also great encourager. Whenever the quiz team had a tough quizmeet after facing 2 tough teams in 2 tough quizmatches, Lauren was the first one to text everybody to congratulate everybody on a good quizmeet well done. It was very uplifting. Lauren, thank you for being a part of the quiz team. It would not have been the same without you.

KATE METZLER: Kate was probably the most excited to join the quiz team (she would later on reveal her excitement was due to having an opportunity to fellowship with peers). Kate’s excitement showed in her readiness to quiz. Everybody came prepared to every practice, but Kate always seemed the readiest. While no practice statistics were kept, Kate was a consistent top performer at practice, regularly quizzing out on both Friday and Sunday practices. Her readiness in practice reflected her performance. At the end of the quizzing season, Stony Brook scored 145 points, which included 1 quiz out. Indeed, Kate knew the quizzing material. By the end of the quizzing season, Kate got 9 bonuses, and she answered every single one correct. Yes, she never dropped a single bonus. Without a doubt, Kate new the material. Kate also brought a huge dose of encouragement to the team. Whenever somebody answered a question correctly, either in practice quizmatch or a real quizmatch, Kate was always the first one to congratulate that someone with a hearty “Good job!” or “Way to go!” or “Nice!” That encouragement alone encouraged other quizzers on the team to buzz in more and answered more. Kate, thank you for being a part of the quiz team. It would not have been the same without you.

CALEB METZLER: Caleb is a very talented young man, enough to make one jealous. Let’s be honest: he has musical coming out of the wazoo. As a very talented young man, he is also a very busy young man. From choir and the church worship team to cross country and disc golf, Caleb has a lot on his plate. Both Caleb and Graham knew this, but Graham felt like it would not be a true Stony Brook quiz team without Caleb on it. So when Graham asked Caleb to join the quiz team, he simply said, “Caleb, all I am asking and expecting that you simply try, and your best.” Not only did Caleb try his best, he did his best. After the quizzing season finished, Caleb scored 155 points, which included 1 quiz out. Yes, to cause some sibling rivalry, Caleb scored 10 more points and got 1 more right answer than his sister Kate. More worth appreciating is what Caleb brought spiritually to this team. Whether it was because Caleb was the oldest or Caleb was the only male of the group, Caleb became a spiritual leader among the quizzers. He was the first one to volunteer to pray for practice, first one to volunteer to pray for the Sunday meal and the first one to pray for the quizmatch. Caleb leading by taking the initiative demonstrated anyone could prayer, and everybody would follow suit. Anyone could see that spiritual leadership continue to grow when Caleb shared a testimony at church on Palm Sunday. Yes, Caleb probably would have shared whether on the quiz team or not, but either way, it was great to see Caleb spiritual grow this year, including during quizzing. No matter what Caleb’s future family looks like, Caleb will make a great spiritual leader as the head of the household. Caleb, thank you for being a part of the quiz team. It would not have been the same without you.

KAYLEE SNYDER: Stony Brook’s 2^nd quizmatch of its 1^st quizmeet ended up as Stony Brook’s worst loss, losing to Strasburg 25-145. After the quizmatch ended and the quiz team got back together, Kaylee said, “Oh, so that’s what we’re striving for?” to which her quiz coach affirmed, “Yeah, that’s what striving for.” From that day on, Kaylee truly did live that out. She did truly strive for that. Every time she came to practice, she proved she studied hard. Kaylee was sharp and on point every time she came to practice. Although no practice statistics were kept, Kaylee seemed to answer more practice questions right than wrong. When Kaylee did answer incorrectly, most of the time, it was a simple mistake, like buzzing in too fast or confusing two very similar passages. The few and rare times she answered wrong because she did not know the answer, she was always the first one to look in her quizbook and to mark what she got wrong, so she could study it more. Her study methods are worth copying. Again, Kaylee’s striving to study better paid off in the real quizmatches. Kaylee scored 85 points, which included 1 quiz, and she contributed to both our team bonuses. All 4 times she buzzed in, she answered the question correctly. When Kaylee buzzed in, she knew the answer. Kaylee got sharper as the year progressed, almost to perfection. The last question she answered correctly was perfect. The quizmaster asked the question, “The high priest tore…” Kaylee buzzed in a “tore” because she knew “tore” was a keyword (meaning it only appears once in the material), she answered the direct text answer “his robe” and then she went back to specify the pronoun as “the high priest’s robe,” which got her marked as correct. It was – mwah (chef’s kiss) – perfect! It is sad that the quizzing season was a modified, shortened season, because if Kaylee had a full 8-week season with 18 or 19 quizmatches a year, Kaylee would have gotten better, almost to perfection, on those last 2 weeks. Again, Kaylee set a good example to the team on how to study, how to practice and how to quiz. Kaylee, thank you for being a part of the quiz team. It would not be the same without you.

OLIVIA FARAG: Statistically speaking, Olivia was Stony Brook’s top performing quizzer. Once the quizzing season had come to and end, Olivia scored 270 points. 210 of those points were due to Olivia’s 6 quiz outs. Yes, Olivia quizzed out half Stony Brook’s quizmatches. Furthermore, on the last week of quizzing, Olivia had the perfect week. She quizzed out both quiz matches, the first week she did that all year. Just like Kaylee, it’s disappointing that the quizzing season was cut short this year because Olivia could have easily had perfect weeks for her 7^th and 8^th week of the season. Due to Olivia’s 270 points, Olivia finished 66^th place out of over 250 quizzers. She was 6 places and 30 points short of the Top 60 Bible Quizzers List. In hindsight, her quiz coach feels bad not starting her that one match or pulling out early a couple matches, fearing he may have prevented her from finishing in that top 60. Olivia probably doesn’t feel that way. What the final individual standings do not reflect is the humility Olivia brought to the quiz team. Olivia demonstrated humility in practice when she said “I don’t know” 7 times after buzzing in, only to give the direct answer on the 27^th second. Olivia also displayed her humility in her willingness to substitute in quizmatch. Yes, Olivia felt bad she was starting every match, and she let her quiz coach know she was willing to sit out and sub. Graham tried explaining to Olivia, “Olivia, you proved you deserve to start every quizmatch,” but she insisted that she sit out to sub. Her quiz coach did appreciate it. The Stony Brook quiz coach would always tell the quizzers, “I believe each one of you can quiz out and participate in team bonus.” Sometimes the quizzers must have rolled their eyes, thinking “Coach is just saying that because it’s the right thing to say.” Olivia did believe that and lived that out. She willingly sat out because she knew her teammates could quiz out, thus letting her come into the quizmatch. That humility was the support the quiz team needed. Olivia, thank you for being a part of the quiz team. It would not be the same without you.

A big thank you goes to Stony Brook Mennonite Church. When I announced that Stony Brook would have a quiz team at the beginning of the year, I told the church “They say it takes a village to raise a child, but I say it takes a church to raise a quiz team.” Stony Brook Mennonite Church lived up to that challenge. So many congregation members read along with the quizzers the quizzing materials, and so many congregants prayer for the quizzers on a regularly basis. Between Graham’s 8 years of quizzing as a quizzer and the last time Graham coached, Graham never remembers the church getting behind the quiz team like that. On a similar note, thank you to all the preachers of Stony Brook who preached from Mark, so the quizzers won’t feel the temptation to study quizzing instead of listening to the sermon. Thank you for all the secret sponsors who volunteered to pray for the quizzer, send words of encouragement to their quizzers and give gifts for the quizzers. The secret sponsors did a good job in their secret sponsoring, as all the quizzers appreciated the thought put into their notes and gifts. Thank you to those who volunteered to either host, donate or sponsor the quizzers’ dinner on quizmeet Sundays. The quizzers found all the meals delicious. Thank you to the parents of the quizzers for coming to the quizmeets to watch the quizmatches. If quizzing was open to the public, Stony Brook’s fans would easily double, if not tripe, but due to the closed, private nature of quizzing this year, the parents made sure we had enough fans. Thank you to the Metzlers and Keenys for providing help transporting quizzers. The one thing Graham miscalculated was not having enough seats for his car to transport quizzers. Between the Metzlers and Keenys, everybody got to the quizmeets. A special thank you to Jon & Ann Metzler, who would drive the whole quiz team, including quiz coach Graham, in their van, so Graham could ask quizzers questions. Most importantly, a huge thank you to our Lord and Savior Jesus Christ. He made sure that there was no coronavirus outbreak at Bible Quizzing this year, especially for the Stony Brook team. Indeed, in the words of Philippians 1:6, “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.”