"And He Wanted to Pass by Them" (Mark 6:48c)

HARRY FLEDDERMANN
College of St. Thomas St. Paul, MN 55105

AFTER THE FEEDING of the five thousand (Mark 6:32-44), Jesus sends the disciples across the lake while he dismisses the crowd (6:45-46). When he later sees them struggling, he comes to them walking on the sea (6:47-48ab). Mark then adds a mysterious little sentence, "And he wanted to pass by them" (6:48c). This sentence raises some baffling questions. Why does Jesus want to pass by them? Why does he bother to come to them in the first place if he really intends to avoid them? Why does he subsequently get into the boat if his intention is to pass by? And finally, what is the meaning of the sentence, and how does it function in the narrative? Two studies especially have deepened our understanding of the verse. Ernst Lohmeyer suggested that the background of the verb "to pass by" lies in the LXX.1 He pointed to the theophanies given to Moses and Elijah (Exod 33:18-23; 34:5-9; 1 Kgs 19:9-18), where we find the verb : . . . ' , rfj , . . . . . . . (Exod 33:19)

(Exod 33:22) (Exod 34:6) (1 Kgs 19:11)

1 . Lohmeyer, "'Und Jesus ging vorber,'- Nieuw theologisch tijdschrift 23 (1934) 206-24, esp. pp. 216-19.

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390 THE CATHOLIC BIBLICAL QUARTERLY | 45, 1983 This verb is an essential part of the theophanies. Because of Yahweh's transcendence no one can see him and live. Therefore he "passes by" and the witness to the theophany only catches an oblique view of him.2 Lohmeyer argued that the use of the verb in Mark 6:48c is similar. Jesus' walking on the sea is an epiphany of the Lord who acts on earth with God's own power.3 The parallels Lohmeyer cited are illuminating, and in one form or another his suggestions have been widely accepted.4 T. S noy provided an exhaustive survey of previous attempts to explain the verse.5 Although he was more attracted to Lohmeyer's solution than to any other, he observed that the OT theophanies are accompanied by motifs that are not present in Mark's narrative. In 1 Kings Elijah experiences some cosmic phenomena, then he hears a "tiny whispering sound" (19:12). He covers his face, and then he hears Yahweh's voice (19:13). There is no vision. In Exodus Moses cannot see the face of Yahweh (33:20); so Yahweh sets him in a hollow of the rock and covers him with his hand (33:22). Only after Yahweh has "passed by" is the hand removed so that Moses can see Yahweh's back (33:23). None of this is found in the Marcan narrative.6 For his own part Snoy related the sentence to the messianic secret. He pointed out that Mark uses the imperfect with Jesus as subject on three other occa sions (3:13; 7:24; 9:30). Two of these instances express Jesus' desire to remain hidden (7:24; 9:30).7 Frequently in Mark there is within the same episode an element of revelation and an element of concealment (1:43-45; 7:36). The same duality is at work in the sea-walking pericope. Jesus comes to the

Lohmeyer (ibid., 216-18) also cited Gen 32:32 LXX; 2 Sam 23:3-4 LXX; and Dan 12:1

LXX. Ibid., 220. A.-M. Denis, "La marche de Jsus sur les eaux: Contribution l'histoire de la pricope dans la tradition vanglique," De Jsus aux vangiles: Tradition et rdaction dans les vangiles synoptiques (BETL 25; d. I. de la Potterie; Gembloux: Duculot, 1967) 233-47, esp. pp. 236-37; J. Kremer, "Jesu Wandel auf dem See nach Mk 6,45-52," BibLeb 10 (1969) 221-32, esp. pp. 223-24, 227; H. Ritt, "Der 'Seewandel Jesu' (Mk 6,45-52 par): Literarische und theologische Aspekte," BZ 23 (1979) 71-84, esp. p. 79; J. P. Heil, Jesus Walking on the Sea: Meaning and Gospel Functions of Matt 14:22-33, Mark 6:45-52 and John 6:15 b-21 ( AnBib 87; Rome: Biblical Institute, 1981)69-72. 5 T. Snoy, "Marc 6,48: \ . . et il voulait les dpasser,*" L'vangile selon Marc: Tradition et rdaction (BETL 34; d. M. Sabbe; Louvain: Leuven University, 1974) 347-63, esp. pp. 352-60. 6 Ibid., 359-60. 7 The two verses are very similar: (7:24); (9:30). For other instances of this phenomenon in Mark, compare 3:20 and 6:31; 4:2 and 12:38; 6:20 and 12:37; 9:6 and 14:40; 9:36 and 10:16. Another example will be mentioned below. See J. C. Hawkins, Horae synopticae: Contributions to the Study of the Synoptic Problem (2d ed.; Oxford: Clarendon, 1909) 169.
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disciples walking on the sea (v. 48b). This in some sense provokes an epi phany: he lets himself be seen. But then he tries to avoid them"and he wanted to pass by them" (v. 48c). This introduces the element of conceal ment characteristic of the messianic secret. Finally, Jesus speaks with the 8 disciples and rejoins them in the boat (vv. 50-51). These observations advanced the discussion in two ways. Snoy established the Marcan nature of , and he tried to fit the verse into Marcan theology. The real problem in the verse is the infinitive . Although Lohmeyer was correct in seeking the background of the infinitive in the 9 LXX, the Septuagintal usage is more complex than Lohmeyer suspected. The expression "to pass by" is half of a pair of terms which can only be fully understood when they are considered together. "To pass by" (Hebrew cbar l-\ Greek ) is the correlative of "to pass through" (Hebrew cbar b-\ Greek ). "To pass through" means "to inflict disaster," "to judge." "To pass by" means "to rescue from disaster," "to save." The two expressions are juxtaposed in the Book of Amos. The judgment-expression occurs in Amos 5:16-17, which the NAB translates: Therefore, thus says the Lord, the God of hosts, the Lord: In every square there shall be lamentation, and in every street they shall cry, Alas! Alas! They shall summon the farmers to wail and the professional mourners to lament, And in every vineyard there shall be lamentation when I pass through your midst (MT: k->ecbr bqirbk; LXX: ), says the Lord. Yahweh's "passing through" means judgment as the whole oracle shows.10 The correlative expression occurs twice in the four vision-reports in 7:1-8:3. The four visionsthe Locust Swarm (7:1-3), the Divine Fire (7:4-6), the Plumb Line (7:7-9), and the Summer Fruit (8:1-3)are a literary unit. At some stage in the redaction of Amos9 oracles a biographical narrative recounting the conflict between Amos and Amaziah (7:10-17) was inserted
T. Snoy, "Marc 6,48," 360-63. H. C. Kee has demonstrated Mark's dependence on the LXX. See H. C. Kee, T h e Function of Scriptural Quotations and Allusions in Mark 1 \6," Jesus und Paulus: Festschrift fr Werner Georg Kmmel zum 70. Geburtstag (ed. E. E. Ellis & E. Grsser; Gttingen: Vandenhoeck & Ruprecht, 1975) 165-88, esp. pp. 171-75. 10 Compare Exod 12:12; Ezek 14:17; Nah 2:1. See further . W. Wolff, Joel and Amos (Hermeneia; Philadelphia: Fortress, 1977) 249.
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392 THE CATHOLIC BIBLICAL QUARTERLY | 45, 1983 between the third and fourth visions.11 In the first two visions Amos intervenes with the plea, "Forgive, O Lord God!" (7:2); "Cease, O Lord GodP (7:5). The reason for the plea is Jacob's helplessness: "How can Jacob stand? He is so small!" (7:2,5). In both cases Yahweh relents and averts the disaster. In the third and fourth visions Amos is not allowed to intervene, and Yahweh, speaking of Jacob, says: "I will no longer pass by him" (MT: l^stp c d cbor lo; LXX: ; Amos 7:8; 8:2). 12 The meaning of the verse is determined by the context. According to H. W. 4 Wolff "the no longer'. . . makes sense only with reference to the preceding decisions, reported on 7:3 and 7:6, to respond favorably to the prophet's 13 supplication." In the locust and fire images the catastrophe is already 14 falling, so when Yahweh "passes by" he averts the catastrophe. From Ja cob's point of view, he is saved from destruction. "I will no longer pass by him" must mean "I will no longer avert the catastrophe," "I will no longer save him." This Amos passage is much closer to Mark 6:48c than the passages Lohmeyer cited from Exodus and 1 Kings:15 . . (Amos 7:8; 8:2) (Mark 6:48c)

In each case the main verb expresses the intention of Yahweh or Jesus,16 followed by the infinitive with an accusative object. The Marcan verse expresses Jesus' desire to help the disciples in their difficulty. A free, but accurate, translation would be: "And he wanted to save them." Some

J. L. Mays, Amos: A Commentary (OTL; Philadelphia: Westminster, 1969) 123; J. M. Ward, Amos & Isaiah: Prophets of the Word of God (Nashville: Abingdon, 1969) 56; H. W. Wolff, Joel and Amos, 107,294-95. 12 The NAB brings in the notion of forgiveness: **I will forgive them no longer.** But this would require something like "he passed over the crime* (cbar cal-peSac; compare Prov 19:11; Micah 7:18). See H. W. Wolff, Joel and Amos, 301. H. W. Wolff, Joel and Amos, 294. 14 In 7:2 the locust swarm is eating all the grass of the land; in 7:4 the fire is consuming the land. 15 Snoy cited the Amos passage but dismissed it as irrelevant for understanding Mark 6:48c. See T. Snoy, "Marc 6,48,** 351 n. 20, 358-59 n. 60. 16 Some scholars want to eliminate the element of volition in and approximate it to . They would translate Mark 6:48c: "And he was going to pass by them.** See H. G. Meecham, "Mark vi.48,*' ExpTim 47 (1935-36) 284-85; R. Pesch, Das Markusevangelium (HTKNT 2; 2 vols.; Freiburg im .: Herder, 1976-77), 1.361 n. Ila. Although there are classical parallels, there is no other clear example of this use of either in Mark or in the rest of the NT. So the correct translation is: "And he wanted to pass by them.M See T. Snoy, "Marc 6,48," 348-49.

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commentators would object that the disciples are not in any grave danger;17 but this is a modern rationalizing objection, for the early Christian miracletradition was not interested in finely distinguishing degrees of danger. The situation is similar to the Storm at Sea (4:35-41), and Mark himself invites us to compare the two by giving a cross reference to the former incident, 6 (6:51; compare 4:39).18 In both cases the disciples are in difficulties; in both cases Jesus seems to be absent, but he is really present. The message is the same. The community may be hard pressedthe waves may be breaking into the boat (4:37) or the disciples may have difficulty in rowing (6:48a)but Jesus is either asleep in the stern (4:38) or he will come to them walking on the sea (6:48b). This Amos passage gives us another piece in the puzzle, but before we can clarify the function of v. 48c in the narrative, it is necessary to say something about the literary genre of the sea-walking episode. R. Bultmann thought that the pericope was originally a sea-walking epiphany to which elements of a rescue from the storm had been added.19 E. Wendung, on the other hand, maintained that the story was basically the storm rescue which had been further developed and exaggerated.20 Actually the story contains elements both of an epiphany and a storm rescue. For example, Jesus' walk ing on the sea (6:48b) is reminiscent of several OT passages that recount Yahweh's dominance over the sea, and it stamps the pericope as an epi phany.21 On the other hand, the description of the disciples' difficulty in rowing (6:48a) and the statement that the wind fell (6:51a) point to a stormrescue miracle. The two aspects of epiphany and sea rescue are so inextric ably intertwined that more recent commentators adopt a compromise posi tion on the literary genre question. G. Theissen calls the pericope a "saving epiphany";22 J. P. Heil a "sea-rescue epiphany."23

17 A.-M. Denis, "La marche de Jsus,** 243-44, 246-47; T. Snoy, "Marc 6,48,* 354; R. Pesch, Das Markusevangelium, 1. 360. 18 For other examples of this repetition, see . 7 above. 19 R. Bultmann, The History of the Synoptic Tradition (New York: Harper Row, 1963) 216. 20 E. Wendling, Die Entstehung des Marcus-Evangeliums: Philologische Untersuchungen (Tbingen: Mohr [Siebeck], 1908) 82. 21 Job 9:8b; 38:16; Ps 77:20; Isa 43:16; Hab 3:15. See R. Pesch, Das Markusevangelium, 1. 360; J. P. Heil, Jesus Walking on the Sea, 37-56. 22 G. Theissen, Urchristliche Wundergeschichten: Ein Beitrag zur formgeschichtlichen Erforschung der synoptischen Evangelien (SNT 8; Gtersloh: G. Mohn, 1974) 109; compare also R. Pesch, Das Markusevangelium, 1. 362-63. 23 J. P. Heil, Jesus Walking on the Sea, 17-30; see further H. Ritt, "Der 'Seewandel Jesu*,* 76-79.

394 THE CATHOLIC BIBLICAL QUARTERLY | 45, 1983 It is now possible to clarify the function of v. 48c in the narrative. The verse functions both in the sea-rescue miracle and in the epiphany. One of the standard elements in a miracle story is the request for a miracle.24 At times the request is omitted and the miracle worker himself takes the initiative.25 "And he wanted to pass by them" expresses this desire of Jesus to help the disciples in their difficulty as the Amos parallel shows (Amos 7:8; 8:2). In v. 48a he sees the disciples struggling; in v. 48b he comes to them walking on the sea. Verse 48c gives the reason why he comeshe wants to save them. The verse also functions in the epiphany because the verb is strongly linked to the theophany tradition (Exod 33:19, 22; 34:6; 1 Kgs 19:11).26 Jesus' rescue of the disciples reveals something of who he is; he wants to "pass by" as Yahweh "passed by" Moses and Elijah. The verb "to pass by," however, has something elusive about it,27 which makes the revelation oblique, as Snoy has pointed out. This indirectness is inten sified by Mark's use of which is associated with Jesus' desire to remain hidden (7:24; 9:30). In other words the revelation takes place in the chiaroscuro with which Mark paints his Jesus, and characteristically the disciples do not understand (6:52).28

Mark 1:30,40; 4:38; 5:23; 7:26, 32; 8:22; 9:22; 10:47-48, 51. Mark 3:3-5; 6:37; 8:2-6. See G. Theissen, Urchristliche Wundergeschichten, 64-65. 26 There is some connection between the Amos passage and the theophany tradition. Jrg Jeremas appealed to the two terms "to pass by** and "to pass through** to explain the Sinai narrative of J. Moses experiences protection because Yahweh "passes by** him (Exod 33:19; Amos 7:8; 8:2) and does not "pass through** bringing death (Exod 12:12; Amos 5:17). See J. Jeremas, Theophanie: Die Geschichte einer alttestamentlichen Gattung (WMANT 10; 2d ed.; Neukirchen-Vluyn: Neukirchener-V., 1977) 197-98. J. L. Crenshaw, on the other hand, saw an influence of the theophany tradition on the Amos passages (see "Amos and the Theophanie Tradition,*' ZAWZQ [1968] 203-15, esp. pp. 206-7). 27 J. P. Heil minimizes this elusive nature of . For him "the 'passing by' of God means more the idea of his coming near to show himself rather than his 'withdrawing* to protect the viewer and safeguard his transcendence." The verb "to pass by" is not sufficient to safeguard the transcendence as the other elements in the Exodus narrative show. The text mentions Yahweh*s "goodness" (33:19) and "glory" (33:22); Moses is set in the cleft of the rock and covered with Yahweh*s hand (33:22); he only sees Yahweh*s back (33:23). In 1 Kgs 19:11; Gen 32:31-32 LXX; Dan 12:1 LXX "to pass by** is "practically a 'technical term* for the appearance of a divine being.** See J. P. Heil, Jesus Walking on the Sea, 69-71. But Heil goes too far. The Exodus narrative is dominated by the fact that Yahweh's face cannot be seen (33:20); so he must "pass by" (33:22) and only be seen from behind (33:23). The verb "to pass by" is an essential element in the complex set of motifs that protect Yahweh's transcendence, and it bears some of the weight for the indirectness of the whole scene. In the later texts it may appear that the expression "to pass by" is a technical term, but in all probability it is the indirectness of the term that made it eminently suitable to describe the mysterious appearance of a divine being. 28 Compare Mark 4:13; 7:18; 8:14-21,32-33; 9:6,10,32,33-35; 10:35-45; 14:10-11,17-21, 27-31,32-42,50,66-72.
25

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"AND HE WANTED TO PASS BY THEM" (MARK 6:48c) 395 The messianic secret is a multi-dimensional theme which Mark uses among other things to define the relationship between Jesus and his disciples. When the disciples need him he will be there, but he is an elusive presence they cannot control. Once when the wind was against them, he came to them walking on the sea "and he wanted to pass by them'* (6:48c).

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