Loyalty in Mark

Mark 1:15
Jesus proclaims the Gospel (King/Kingdom)

Greek: 
καὶ λέγων ὅτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ Θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ.

English: 
And saying, "The time is fulfilled, and the kingdom of God is at hand; change your ways and show your devotion (sworn lived-out loyalty) to the Good News (Gospel - euangelion)."

Context: 

This passage comes right after Jesus is driven into the wilderness by the spirit after He is baptized by John. Jesus spends 40 days in the wilderness being tempted by Satan. When He emerges, He learns that John has been arrested. Jesus then goes to Galilee, which is where we find Him in Mark 1:15. Here, Jesus begins His public ministry, announcing the arrival of God's kingdom and urging the people to repent and believe in (or be loyal to) the Good News (Gospel - euangelion).

Notes:

The term "πιστεύετε" is derived from "pistis." Instead of the typical translation as "believe," a concept of fervent commitment or devotion can be used. Thus, in this context, it's not merely acknowledging the truth of the message, but it includes a sense of dedication and engagement in it. This creates a more dynamic sense of active loyalty towards the Good News. The concept of trust is inherent in "loyalty" or "devotion"; therefore, it keeps the sense of the term.

The term "μετανοεῖτε," usually translated as "repent," has been rendered as "change your ways." This adds a practical, ongoing sense of lifestyle change, rather than just a one-time act.

The phrase, "the time is fulfilled," conveys the sense that what had been predicted or awaited has now arrived; God’s kingdom is present. This sense of action and immediacy helps set the tone for Jesus' ministry and the urgency for individuals to respond. In Mark's Gospel, this also sets the trajectory for Jesus' journey towards the cross, where his teachings and actions will ultimately challenge the religious leaders, resulting in his crucifixion.

Pliny the Younger, born Gaius Plinius Caecilius Secundus in 61/62 A.D., was an influential author, lawyer, and magistrate of Ancient Rome. His letters to the Roman Emperor Trajan hold historical significance, particularly those discussing the treatment of Christians in the Roman Empire.

In his correspondence, Pliny the Younger highlighted how he dealt with Christians in his region (Bithynia-Pontus) while he was serving as governor (111-113 A.D.). In these letters, Pliny provides one of the earliest secular mentions of Christianity. He asked for guidance from Trajan on handling the growing Christian 'problem', due to their refusal to pledge loyalty to the emperor or to acknowledge him as a god-incarnate, which was deemed as traitorous behavior.

In one noteworthy letter, Pliny described procedures he established for Christians who were brought before him. They were commanded to renounce Christ publicly, make supplications with incense and wine to images of Trajan and the gods, and also curse Christ, which, according to Pliny, true Christians cannot be forced into doing. Pliny wrote about a hall filled with pagan idols dedicated to various Roman gods, with a prominent one honoring Trajan as a god-incarnate. 

Trajan's response to Pliny advised moderation. He suggested not actively seeking out Christians for persecution, but casting punishment on those who were publicly denounced and proven guilty. This exchange between Pliny and Trajan formed the basis of Roman policy towards Christians for the next couple of centuries.

Overall, Pliny the Younger's letters to Trajan offer significant insight into the early perception and treatment of Christians in the Roman Empire, which was often characterized by intolerance and periodic persecution.

Mark 2:5

Greek:
Ἰδὼν δὲ ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ, Τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι.

English:
Seeing their devotion, Jesus said to the paralyzed man, "Child, your sins are forgiven."

Notes:

The Greek word "Ἰδὼν" is a participle form of the verb "οράω" (to see), so it is translated as "Seeing". "Τὴν πίστιν αὐτῶν" refers to the faith or trust of the people who have brought the paralyzed man to Jesus. Instead of "faith," I've opted to use "devotion" to underline the sense of commitment and loyalty the people have toward their companion and Jesus. "Τέκνον" is more accurately translated as "child" rather than "son". The phrase "ἀφίενταί σου αἱ ἁμαρτίαι" literally means "your sins are forgiven." Typically, forgiveness is viewed as an act of loyalty on God's part towards human beings, affirming His benevolent character as demonstrated through Jesus.

Mark 4:40

Greek:
καὶ εἶπεν αὐτοῖς, Τί δειλοί ἐστε; οὔπω ἔχετε πίστιν;

English:
And he said unto them, "Why are you so fearful? Have you still no fealty?"

Context:

In this segment of Mark, Jesus and his disciples were traveling by boat when a storm suddenly arose. Despite the storm's severity, Jesus had fallen asleep at the stern. Seized by panic, the disciples woke him, questioning whether he cared if they perished. After calming the storm with a rebuke, Jesus addressed his disciples with the quoted verse. He thus questioned their lack of faith (or better in this translation, fealty) in him to protect and guide them, emphasizing his role and their relationship's nature.

Notes:

"Pistis" is traditionally translated as "faith" in most New Testament contexts. However, to provide a different perspective as requested, I have used "fealty," which conveys the idea of a vassal's sworn loyalty to a lord. This translation carries the disciples' expected loyalty and commitment towards Jesus as a teacher and messiah. It also encapsulates the intended lesson of this context well. The disciples' panic in the storm directly contradicts such loyalty and belief in Jesus' teachings and his divine backing. By using the term "fealty," we encapsulate the disciple's needed steadfast loyalty and trust in Jesus, despite seemingly dire circumstances.

Yet, there is a deeper layer as well. Namely, Jesus demonstrated loyalty to us by his lived out actions of love and care—that is—his provision for our care and well-being, especially when we ask and he invites us to obey his command and bidding. While the disciples have not yet fully stepped into his indwelling power by the Spirit, they will remember such lessons when they are. Therefore, the overall highlight is that of an exchange of loving loyalty between Jesus and ourselves, resulting in his demonstrated power in us as we remain mission-minded in trust.

Mark 5:34
Woman with issue of blood

Greek:
καὶ εἶπεν αὐτῇ, Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου.

English: 
And He said to her, "Daughter, your allegiance has made you well; go in peace, and be healed of your affliction."

Context:

In the story that surrounds this verse, a woman who had been subject to bleeding for twelve years had exhausted all her resources seeking a cure with no success. She heard about Jesus and was certain that if she could just touch his cloak, she would be healed. So, in a crowd, she managed to touch Jesus' cloak. Immediately, she was healed. Jesus felt power had gone out of him and asked who had touched him. Fearfully, the woman came forward and confessed. Jesus' response to her is what is captured in this verse (Mark 5:34).

Notes:

The Greek word πίστις (pistis) is usually translated as "faith" but in this context it’s better translated as "allegiance". This highlights not just a mental assent to a truth, but an action borne of loyalty or commitment. It's the woman’s action based on her loyalty or commitment to Jesus that results in her healing. Also, note that the phrase ‘has made you well’ can be equally translated as ‘has saved you’ and it bears a double meaning, pointing both to physical healing and salvation. The usage of 'allegiance' here emphasizes a continuous commitment rather than a one-time act of faith. This translation aims to underscore that the healing took place not just because she believed in Jesus at that moment, but because she displayed an allegiance to Jesus that drove her to act.

First century culture also has the hem of a Rabbi's garment demonstrating a number of held beliefs and a context, where the hem of a garment represented the identity of the person, their authority, and their rights. For rabbis, this was more significant as they would attach tassels to the corners of their garments (called tzitzit) in accordance with the Law of Moses. These tassels were a physical reminder of the commandments and God's law (Numbers 15:38-40).

In terms of Jesus as Lord, the hem of His garment represented His divine authority, power, and His fulfilling of the law. Numerous times in the New Testament, it is recorded that those seeking healing touched the hem of Jesus' garment and were healed, showing the spiritual significance and power attached to it (Matthew 9:20, Matthew 14:36). This also symbolized faith in Him as the Messiah. 

So the significance of the hem of Jesus' garment was not just a matter of cultural importance or religious observance, but also a representation of Jesus' divinity, authority, and role as the fulfilment of God's law. It underscored the belief that even the simplest contact with Jesus could bring healing and restoration.

Mark 5:36

Greek:
ὁ δὲ Ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ, Μὴ φοβοῦ, μόνον πίστιν ἔχε.

English:
But overhearing what was being spoken, Jesus says to the synagogue leader, "Do not fear, only maintain your allegiance."

Context:

This verse is part of the narrative where Jairus, a synagogue leader, approaches Jesus for help because his daughter is gravely ill. As they are on the way to Jairus's house, they receive news that the girl has died. This verse marks the moment where Jesus, upon hearing the news, encourages Jairus to maintain his trust and not give in to fear. 

Notes:

The Greek word "pistis" here is traditionally translated as "faith" or "believe." In this context, it seems to reflect more a sense of trust, belief, and loyalty towards Jesus. Therefore, we used "Maintain your allegiance" to reflect this sense of loyalty and trust that Jesus is asking from Jairus. This gives a richer understanding as the word allegiance implies a faithful commitment that will not be easily shaken.

Of course, Jairus is motivated by not only love (loyalty) to his daughter and family in the face of disease and death (both issues connected with demons and Watchers in Jewish eyes), but to Jesus in light of his demonstrations of the Kingdom of heaven through miracles. Jesus appears to be expressing his commitment to Jairus because he loves him, but also as a teachable moment to Jairus and his family, even his daughter who will be healed. The idea is that of the King of Mercy being merciful and loving in spite of what Jairus might think as a Jewish leader.

Mark 6:6

Greek: 
καὶ ἐθαύμαζεν διὰ τὴν ἀπιστίαν αὐτῶν. καὶ περιήγεν τὰς κώμας κύκλῳ διδάσκων.

English: 
And He was amazed at their lack of allegiance. And He went about the villages in a circuit teaching.

Context: 

In the larger context of Mark chapter 6, the beginning of the chapter is about Jesus’ return to his hometown, Nazareth, accompanied by His disciples. On the Sabbath, he began to teach in the synagogue, and many who heard him were astounded they questioned his wisdom and his miraculous deeds, even knowing Him as a carpenter and Mary's son. Because of their familiarity with Jesus, they took offense at Him and did not believe Him. Jesus responds with the proverb that a Prophet is not without honor, except in his hometown. Whereupon He found their lack of faith (allegiance/commitment) astounding.

Notes: 

The Greek word "apistian" is translated here as "lack of allegiance." This word could be literally translated as "unbelief" or "faithlessness." However, considering the guidelines to use words like "Allegiance, Loyalty, Fealty, Devotion, Commitment", "lack of allegiance" seems to capture the essence of the expression. In this context, it refers to the disbelief or lack of faith of the local populace in Jesus’ teachings and capabilities, despite witnessing his wisdom and miraculous deeds.

This translation helps to emphasize how the people's unbelief is not just a personal failing or lack of faith, but represents a lack of loyalty or allegiance to the teachings and person of Jesus. The doubting of God's loyalty to humans through Jesus is shown by the crowd's disbelief of Jesus' teachings and miracles due to his familiar background as a local carpenter. Their lack of allegiance stands in stark contrast to Jesus’ demonstrated commitment to them expressed through his teachings and miracles.

Jesus reacts to this lack of faith, not just by surprise, but the fact that it happens in His home place, by going around teaching in other villages. He was holding steadfast to His commitment, continuing His mission, even when the familiarity bred doubt and unbelief among His own kin and town.

Mark 9:19

Greek: 
ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, "Ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν? φέρετέ μοι αὐτόν."

English: 
Then Jesus responded to them, "O faithless generation, how long will I continue with you? How long will I bear with you? Bring him to me."

Context:

The context of this passage is the period of Jesus's ministry where he was teaching his disciples and performing miracles. More specifically, this passage comes just after a father has brought his son, who is possessed by a spirit that renders him mute, to the disciples of Jesus. However, the disciples are unable to cast out the spirit. Frustrated, the father approaches Jesus for help. Jesus responds to the father's request, but not before expressing his frustration about the unfaithfulness and lack of understanding of his generation.

Notes:

The Greek word "ἄπιστος" (apistos) was generally translated as "faithless" or "unbelieving". This word is derived from "πιστός" (pistos) meaning faith. However, in line with your request to avoid references to faith when translating "pistis" or like lemma and derivatives, we've translated "ἄπιστος" as "faithless", which in this context can be understood to signify a lack of trust or loyalty towards Jesus's abilities. The phrase "Ὦ γενεὰ ἄπιστος" takes a broader swipe at the entire generation for their general lack of allegiance or commitment to God. 

And concerning the turning of the notion of loyalty around: Jesus expresses concerns about how long he is supposed to abide with and tolerate a generation that doesn't seem to reciprocate His Devotion. His words here can be interpreted as a firm reminder of the continuous loyalty and patience that He is revealing towards them, despite their perpetual doubts and mistrust.

Mark 9:23
If you [meaning Jesus] can?

Greek: 
"ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ· τὸ Εἰ δύνασαι πιστεῦσαι; πάντα δυνατὰ τῷ πιστεύοντι."

English: 
"And Jesus said to him: 'If you can? All things are possible for the one who shows allegiance.'"

Context: 

This verse is found within the story of a man who brings his possessed son to Jesus' disciples, but they are unable to cast out the demon. When Jesus arrives, the man asks him to have mercy and help if he can. Jesus responds with the words in this verse, challenging the man to believe in his power and authority. It is in this context that the adhered loyalty, not merely belief, makes all possibilities become realities.

Notes: 

The Greek root word "pisteuon" is evolved from "pistis" which has been translated into English as "belief" or "faith". In the given context, however, Jesus is asking for more than mere belief – he requires a deep-seated loyalty or commitment. Therefore, the phrase 'the one who shows allegiance' has been used to capture this idea of committed loyalty instead of simply saying 'he who believes'. 

Jesus confronts the mans incredulity of doubt and unbelief in the loyalty of Jesus to humanity in love and to reverse the sins of the Watchers. Here, the man's son is clearly demon possessed. His physical ailment is directly attributed to ex-giant unclean spirits that we call demons. As the reversal of such things is the primary mission Jesus is on within the Kingdom of heaven context as the Prince of peace, Jesus is struck by the man's statement to the contrary: "If you can ..." and points it out in his response ("If you can?").

Therefore, based on all of this, what ought our response be? Is there doubt in the abilities or willingness of Jesus Christ to heal or help? If the issue isn't the Lord, and now King of Mercy, then what is the issue? Where is it to be found? Does not the root revolve around how loyal we are to his proven loyalty to us and to walk in it with expectation as sons and daughters of the father?

Mark 9:24
Help my apisteo

Greek: 
"κραυγάσας δὲ ὁ πατὴρ τοῦ παιδίου μετὰ δακρύων ἔλεγεν· πιστεύω, βοήθει μου τῇ ἀπιστίᾳ"

English: 
The child’s father cried out in tears, "I pledge my loyalty, assist me in my doubts about your commitment."

Context: 

In the broader context of this story, Jesus was approached by a man whose son was possessed by a demon. The man had brought his son to Jesus' disciples, hoping they could cast the demon out, but they were unable to do so. The man asks Jesus to help, if he can. Jesus responds somewhat incredulously to the man's conditional faith, and the man makes the statement translated here, expressing a deep loyalty and commitment, but also an acknowledgement of his own doubts.

Notes:

I have chosen "loyalty" and "commitment" as the best translations for "pistis" in this context, because in the original Greek, "pistis" has a wide range of connotations: faith, trust, loyalty, and commitment, amongst others. Here, the man is expressing a loyalty and commitment to Jesus, but also an acknowledgment of his own doubts and uncertainties (expressed in the phrase "βοήθει μου τῇ ἀπιστίᾳ", translated as "assist me in my doubts about your commitment"). The man asks for help in his unfaithfulness, acknowledging his own failings and the struggles he is facing in fully trusting Jesus. This expression of humility and honesty is central to the story, and communicates the man's human frailty even as he commits his loyalty.

Mark 10:52
Blind Bartimaeus

Greek: 
καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ, Ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ εὐθὺς ἀνέβλεψεν καὶ ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ.

English: 
And Jesus said to him, "Go, your loyalty has saved you." And immediately, he regained his sight and followed him on the way.

Context: 

In the broader context of Mark 10, Jesus and His disciples are on a journey towards Jerusalem. Along the way, they encounter a blind man named Bartimaeus. Bartimaeus, hearing that Jesus is passing by, begins to call out for mercy. Despite the crowd's attempts to silence him, Bartimaeus persists, catching Jesus' attention. Jesus calls him over and asks what he wants. Bartimaeus' request is simple: to see again. Jesus heals him, acknowledging his loyalty as the reason for his healing. After the miracle, Bartimaeus follows Jesus on the path towards Jerusalem.

Notes:

The Greek word "pistis" traditionally translates to "faith." However, in the context of this passage, a more accurate translation would be "loyalty" or "commitment." Bartimaeus' persistent call for Jesus—despite the crowd's attempts to silence him—demonstrates his unwavering loyalty and commitment to Jesus. Hence, Jesus attributes his healing to his "loyalty". It should also be noted that the notion of Bartimaeus' loyalty implicitly connotes the notion of Jesus' loyalty to humans by responding to those who show unwavering loyalty to Him. Thus, this translation supports the notion of divine reciprocity.

Note that the notion of reciprocity meant something slightly different during Jesus ministry than afterwards. Before, there is the pronouncement by Jesus of the Kingdom being near or close by. Jesus has not been crowned as King just yet, but its coming. He is the Prince on his way to the throne. The announcement or proclamation (gospeling) of this eventual fact is proved out by the working of miracles by Jesus and his forgiving of sins as he is ultimately headed to the cross, death, burial, resurrection, ascension, and crowning. Therefore, Bartimaeus doesn't have a full view yet, but he knows enough to adhere to Jesus in loyalty and understands the results of doing so—the possibility of being healed and given his sight.

Mark 11:22
The withered fig tree

Greek: 
καὶ ἀποκριθεὶς ὁ Ἰησοῦς λέγει αὐτοῖς, Ἔχετε πίστιν Θεοῦ.

English: 
And responding, Jesus says to them, "Have commitment to God."

Context: 

In this story in Mark 11, Jesus and His disciples are leaving Jerusalem when He curses a fig tree for not bearing fruit even though it was not the season for figs. The next morning, they pass by the tree again, and see that it has withered away. The disciples are astonished, and Jesus turns this into a teaching moment about the power of loyalty and prayer.

Notes:

The Greek word πίστιν often translates as "faith". Given the nuanced requirements, an alternative translation such as "allegiance", "commitment", or "devotion" might more adequately capture the essence of Jesus's teaching. Here, "commitment" is used to resonate the associated expectancy for steadfastness and continual dedication, a critical aspect in the teaching of Jesus. Further, this passage leans more into the concept of human loyalty to God, thereby making "commitment" contextually appropriate as it underscores the theme of unwavering conviction and dedication to God's plans, however mysterious those plans may be, just as the tree's withering was to the disciples.

As we did in Matthew, we are once more faced with the Mountain and Sea idea, where even a mustard-seed sized loyalty to Jesus can cause a response of mountains being cast into seas at our own command. Like before, the question is: Does the mountain in this sense and in a first century Jewish mind trigger some compressed idea? Is the mountain a ziggurat built to worship and connect with pagan gods and demons?

It seems sure that the fig tree is Israel and the figs are the fruits of the people from the Gentile nations—bringing them from their gods to Yahweh (and Christ). This is most evident from Jesus driving out the money-changers and flipping tables as they had consumed the Gentile court as a place of Gentile converts prayer into a Jewish money-making operation. Thus, the purpose of God in mercy to the Gentiles through Israel was being ignored and papered over with greed—an idolatry carried on through money by the Jews, taking their promised blessing by God and perverting it.

Therefore, the Jews in all their self-ascribed piety had missed their purpose and command, wherein their loyalty to God was perverted and given to their lusts and passions, creating traditions of men that were an affront to God, making them an enemy instead of a loyal friend.

Mark 11:31
The argument

Greek: 
καὶ διελογίζοντο πρὸς ἑαυτούς λέγοντες, Εἰναι εἴπωμεν, Ἐξ οὐρανοῦ; φοβοῦνται τὸν λαόν, πάντες γὰρ εἴχον Ἰωάννην ὄντως ὅτι προφήτης ἦν. 

English: 
And they debated amongst themselves, saying, "If we say, 'From heaven,' we are afraid of the people; for everyone held John truly as a prophet in sincere commitment and devotion."

Context: 

In the larger context of Mark 11, Jesus has entered Jerusalem and cleansed the temple - actions that drew specific attention. The chief priests, scribes, and elders confront Jesus, questioning his authority. In response, Jesus poses a question of His own, asking where John the Baptist's baptism came from - heaven or humans? The religious leaders find themselves in a predicament. If they concede that John's baptism was from heaven, it implies they should have listened and repented, which they did not. On the other hand, to claim it was from humans would risk a backlash from the people who revered John as a prophet. This is the internal discussion that Mark 11:31 captures.

Notes: 

The word "pistis" or any of its derivatives does not appear in this verse to be translated as allegiance, loyalty, fealty, devotion, or commitment. However, the phrase 'Ἰωάννην ὄντως ὅτι προφήτης ἦν' indicates the people's deep sense of loyalty and commitment to John the Baptist as they held him "truly as a prophet". Yet, this is not the whole story.

The very nature and core of John's baptism by water was about the coming King and Kingdom. The preparing of the way was directly pointed at the reception of a Prince about to be crowned as King—in this case—King of heaven and earth with all power and authority. Thus, the commitment of the people was not so much to John, but to the content of his message.

Therefore, the issue was not that the Pharisees were simply worried about being on the wrong side of the people. What they were truly about was Jesus calling them out and exposing them for not heeding the call of John to prepare for the Messiah, especially in light of John's declaration when he see Jesus and then baptizes him, saying, "Behold, the Lamb of God, who takes away the sin of the world!"

Yet, this was preceded by John fulfilling his call: "This is he who was spoken of through the prophet Isaiah: 'A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for him.' ' "

John makes other declaratives along the same line:

"I baptize you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire."

"But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: 'You brood of vipers! Who warned you to flee from the coming wrath?'" - Matthew 3:7 (NIV) 

John the Baptist says similar words in Luke 3:7 (NIV): "John said to the crowds coming out to be baptized by him, 'You brood of vipers! Who warned you to flee from the coming wrath?'"

Therefore, these "leaders" had already been pegged by John in terms the Jews easily linked to echoes of Watchers and demons as well as the judgment of them in the Last Days.

Jesus now picks up this story (as the future Judge, but presently the Prince of Mercy) and confronts them within the context of John's baptism. His goal (of course) is that they would humble themselves in front of the people, confirming who he is and what he is doing, but they do not.

Therefore, instead of responding in humble obedience to loyalty and submission, they double-down on their disobedient treachery, literally sealing their own choices in future times as instruments of demons, pushing both Jews and Gentiles to crucify the Lord on a Roman cross.