Key Greek words this week:
χορτάζω chortázō, khor-tad'-zo; to gorge or supply food in abundance.
καινός kainós, kahee-nos' ; unused, unworn, unprecedented, never been thought of
χορτάζω chortázō, khor-tad'-zo; to gorge or supply food in abundance.
καινός kainós, kahee-nos' ; unused, unworn, unprecedented, never been thought of
THE POWER AND MIGHT OF THE SON OF GOD
ADDED TO
THE SAVING MISSION OF THE SUFFERING SERVANT
MARK WRITES THIS SOMEWHERE IN THE LATE 50s. MARK APPROACHES THE WRITING OF CHRIST IN A DIFFERENT WAY THAN THE OTHER GOSPELS. CHAPTER 4 AND CHAPTER 13 ARE THE ONLY REAL "DISCOURSE" CHAPTERS. This is a book of action; of healing and moving and confronting and serving. In the Roman world there were numerous illiterate followers so this book was written as a fast-paced book so the listeners could learn about what Christ did.
What about Mark himself? The early church back to the first century claims Mark to write this. He appears first in Acts chapter 12. Here, the history written by Luke, tells in chapter 1, tells us Jesus teaches them for 40 days before He ascends, and the first 12 chapters tells of the Gospel spread in Judea and Samaria, with Peter the lead. After that, Paul is the leader, spreading the Gospel to the "uttermost parts of the earth". In chapter 12, Peter's ministry is closing, and in chapter 11 verse 30 , Barnabas and Saul were going out to take money to help those in a famine.
Then Herod had the first of the Apostles - James, John's brother - killed, and then arrested Peter. However, an angel delivers Peter from the prison and sends him to the home of Mary, who is the mother of a man named John Mark (it was probably a house church). "John" is a Jewish name and "Mark" is a Gentile name. This is the first time we are told of Mark. Peter has been to this house church before and he vaguely knows John Mark.
Go back to chapter 12 and go to the end of the chapter. Barnabas and Saul finish their mission of mercy by delivering the needed money to Judea and are about to head back, but as you see when they do they take a young intern, a new fellow by the name of John Mark. Why? We look over at Colossians 4:10 and see that he is Barnabas' cousin. He is more than just a relative, though; they must have seen something to trust in him and something of his talents that he could help in the ministry. Mark was a Levite, and so he was familiar with serving in the temple so he knew how to help in the ministry. In Acts 13:4 as Paul and Barnabas were on their first missionary journey, they brought John Mark along as a helper. They went on their journey to a tough ministry in down to Seleucia and sailed from there to Cyprus. John Mark was there.
Some of Mark's key verses are:
Mark 1:1 “The beginning of the gospel of Jesus Christ, the Son of God.”
Mark 8:29 “And He continued by questioning them, ‘But who do you say that I am?’ Peter answered and said to Him, ‘You are the Christ.’”
Mark 10:45 “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
ADDED TO
THE SAVING MISSION OF THE SUFFERING SERVANT
MARK WRITES THIS SOMEWHERE IN THE LATE 50s. MARK APPROACHES THE WRITING OF CHRIST IN A DIFFERENT WAY THAN THE OTHER GOSPELS. CHAPTER 4 AND CHAPTER 13 ARE THE ONLY REAL "DISCOURSE" CHAPTERS. This is a book of action; of healing and moving and confronting and serving. In the Roman world there were numerous illiterate followers so this book was written as a fast-paced book so the listeners could learn about what Christ did.
What about Mark himself? The early church back to the first century claims Mark to write this. He appears first in Acts chapter 12. Here, the history written by Luke, tells in chapter 1, tells us Jesus teaches them for 40 days before He ascends, and the first 12 chapters tells of the Gospel spread in Judea and Samaria, with Peter the lead. After that, Paul is the leader, spreading the Gospel to the "uttermost parts of the earth". In chapter 12, Peter's ministry is closing, and in chapter 11 verse 30 , Barnabas and Saul were going out to take money to help those in a famine.
Then Herod had the first of the Apostles - James, John's brother - killed, and then arrested Peter. However, an angel delivers Peter from the prison and sends him to the home of Mary, who is the mother of a man named John Mark (it was probably a house church). "John" is a Jewish name and "Mark" is a Gentile name. This is the first time we are told of Mark. Peter has been to this house church before and he vaguely knows John Mark.
Go back to chapter 12 and go to the end of the chapter. Barnabas and Saul finish their mission of mercy by delivering the needed money to Judea and are about to head back, but as you see when they do they take a young intern, a new fellow by the name of John Mark. Why? We look over at Colossians 4:10 and see that he is Barnabas' cousin. He is more than just a relative, though; they must have seen something to trust in him and something of his talents that he could help in the ministry. Mark was a Levite, and so he was familiar with serving in the temple so he knew how to help in the ministry. In Acts 13:4 as Paul and Barnabas were on their first missionary journey, they brought John Mark along as a helper. They went on their journey to a tough ministry in down to Seleucia and sailed from there to Cyprus. John Mark was there.
Some of Mark's key verses are:
Mark 1:1 “The beginning of the gospel of Jesus Christ, the Son of God.”
Mark 8:29 “And He continued by questioning them, ‘But who do you say that I am?’ Peter answered and said to Him, ‘You are the Christ.’”
Mark 10:45 “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
J. VERNON McGEE GIVES
THE OUTLINE OF MARK
OUTLINE:
The Credentials of Christ
I. John the Baptizer INTRODUCES the Servant, Chapter 1:1-8
(Death of John, Mar 6:14-29)
II. God the Father IDENTIFIES the Servant, Chapter 1:9-11
(Transfiguration, Mar 9:1-8)
III. The temptation INITIATES the Servant, Chapter 1:12, 13
IV. Work and words ILLUSTRATE (illumine) the Servant, Chapters 1:14--13:37
A. Miracles
1. Healing (physical)
a. Peter’s wife’s mother (fever) and others, Mar 1:29-34
b. Leper, Mar 1:40-45
c. Palsied man let down through roof, Mar 2:1-12
d. Man with withered hand, Mar 3:1-5
e. Many healed beside Sea of Galilee, Mar 3:6-10
f. Woman with issue of blood, Mar 5:21-34
g. Sick at Nazareth, Mar 6:5
h. Disciples heal, Mar 6:13
i. Sick in land of Gennesaret, Mar 6:53-56
j. Deaf and dumb of Decapolis, Mar 7:31-37
k. Blind man of Bethsaida, Mar 8:22-26
l. Blind Bartimaeus, Mar 10:46-52
2. Nature (natural)
a. Stills the storm, Mar 4:35-41
b. Five thousand fed, Mar 6:32-44
c. Walks on sea, Mar 6:45-52
d. Four thousand fed, Mar 8:1-9
e. Fig tree cursed, Mar 11:12-14
3. Demons (spiritual)
a. Man in synagogue, Mar 1:21-27
b. Many demons in Capernaum, Mar 1:32-34
c. Demons in Galilee, Mar 1:39
d. Unclean spirits by Sea of Galilee, Mar 3:11, 12
e. Scribes charge that He casts out demons by Beelzebub, Mar 3:22-30
f. Demoniac of Gadara, Mar 5:1-20
g. Syrophoenician’s demon-possessed daughter, Mar 7:24-30
h. Demon-possessed boy, Mar 9:14-27
4. Raised from dead (supernatural); daughter of Jairus, Mar 5:35-43
B. Parables and teachings
1. Parables
a. Fasting with the Bridegroom present, Mar 2:19, 20
b. New cloth on old garment, Mar 2:21
c. New wine in old bottles, Mar 2:22
d. Sower, Mar 4:1-20
e. Candle and bushel, Mar 4:21-25
f. Seed growing, Mar 4:26-29
g. Mustard seed, Mar 4:30-34
h. Man demanding fruit from vineyard, Mar 12:1-12
i. Fig tree, Mar 13:28-33
j. Man on trip, Mar 13:34-37
2. Miscellaneous teachings
a. Preaching the gospel of the kingdom, Mar 1:14, 15
b. Preaching in Galilee, Mar 1:28, 35-39
c. Sabbath, Mar 2:23-28
d. New relationship, Mar 3:31-35
e. Synagogue in Nazareth, Mar 6:1-6
f. The twelve sent out, Mar 6:7-13
g. The twelve return, Mar 6:30-31
h. Pharisees denounced, Mar 7:1-23
i. Leaven explained, Mar 8:10-21
j. Death of Christ, Mar 8:27-38; 9:30-32; 10:32-34
k. Mark of greatness, Mar 9:33-37
l. Rebuke of sectarianism, Mar 9:38-41
m. Hell, Mar 9:42-50
n. Marriage, Mar 10:1-16
o. Riches, Mar 10:23-31
p. Prayer, Mar 11:22-26
q. Authority of Jesus, Mar 11:27-33
r. Taxes, Mar 12:13-17
s. Resurrection, Mar 12:18-27
t. The great commandment, Mar 12:28-34
u. Messiah, Mar 12:35-40
v. Olivet Discourse, Mar 13:1-27
3. Incidents
a. Call of disciples, Mar 1:16-20; 2:13-18; 3:13-21
b. Death of John the Baptist, Mar 6:14-29
c. Transfiguration, Mar 9:1-13
d. Rich young ruler, Mar 10:17-22
e. Ambition of James and John, Mar 10:35-45
f. Triumphal entry, Mar 11:1-11
g. Jesus cleanses temple, Mar 11:15-18
h. Fig tree withered, Mar 11:19-21
i. Widow’s mite, Mar 12:41-44
V. Death, burial, and resurrection INSURE the Servant, Chapters 14:1--16:20
A. Plot to put Jesus to death, Mar 14:1, 2
B. Jesus at supper in Bethany, Mar 14:3-9
C. Judas bargains to betray Jesus, Mar 14:10, 11
D. The Passover, Mar 14:12-26
E. The Garden of Gethsemane, Mar 14:27-42
F. The arrest of Jesus, Mar 14:43-52
G.The trial of Jesus, Mar 14:53 — 15:15
H.The crucifixion of Jesus, Mar 15:16-41
I. The burial, Mar 15:42-47
J. The resurrection, Mar 16:1-20
THE OUTLINE OF MARK
OUTLINE:
The Credentials of Christ
I. John the Baptizer INTRODUCES the Servant, Chapter 1:1-8
(Death of John, Mar 6:14-29)
II. God the Father IDENTIFIES the Servant, Chapter 1:9-11
(Transfiguration, Mar 9:1-8)
III. The temptation INITIATES the Servant, Chapter 1:12, 13
IV. Work and words ILLUSTRATE (illumine) the Servant, Chapters 1:14--13:37
A. Miracles
1. Healing (physical)
a. Peter’s wife’s mother (fever) and others, Mar 1:29-34
b. Leper, Mar 1:40-45
c. Palsied man let down through roof, Mar 2:1-12
d. Man with withered hand, Mar 3:1-5
e. Many healed beside Sea of Galilee, Mar 3:6-10
f. Woman with issue of blood, Mar 5:21-34
g. Sick at Nazareth, Mar 6:5
h. Disciples heal, Mar 6:13
i. Sick in land of Gennesaret, Mar 6:53-56
j. Deaf and dumb of Decapolis, Mar 7:31-37
k. Blind man of Bethsaida, Mar 8:22-26
l. Blind Bartimaeus, Mar 10:46-52
2. Nature (natural)
a. Stills the storm, Mar 4:35-41
b. Five thousand fed, Mar 6:32-44
c. Walks on sea, Mar 6:45-52
d. Four thousand fed, Mar 8:1-9
e. Fig tree cursed, Mar 11:12-14
3. Demons (spiritual)
a. Man in synagogue, Mar 1:21-27
b. Many demons in Capernaum, Mar 1:32-34
c. Demons in Galilee, Mar 1:39
d. Unclean spirits by Sea of Galilee, Mar 3:11, 12
e. Scribes charge that He casts out demons by Beelzebub, Mar 3:22-30
f. Demoniac of Gadara, Mar 5:1-20
g. Syrophoenician’s demon-possessed daughter, Mar 7:24-30
h. Demon-possessed boy, Mar 9:14-27
4. Raised from dead (supernatural); daughter of Jairus, Mar 5:35-43
B. Parables and teachings
1. Parables
a. Fasting with the Bridegroom present, Mar 2:19, 20
b. New cloth on old garment, Mar 2:21
c. New wine in old bottles, Mar 2:22
d. Sower, Mar 4:1-20
e. Candle and bushel, Mar 4:21-25
f. Seed growing, Mar 4:26-29
g. Mustard seed, Mar 4:30-34
h. Man demanding fruit from vineyard, Mar 12:1-12
i. Fig tree, Mar 13:28-33
j. Man on trip, Mar 13:34-37
2. Miscellaneous teachings
a. Preaching the gospel of the kingdom, Mar 1:14, 15
b. Preaching in Galilee, Mar 1:28, 35-39
c. Sabbath, Mar 2:23-28
d. New relationship, Mar 3:31-35
e. Synagogue in Nazareth, Mar 6:1-6
f. The twelve sent out, Mar 6:7-13
g. The twelve return, Mar 6:30-31
h. Pharisees denounced, Mar 7:1-23
i. Leaven explained, Mar 8:10-21
j. Death of Christ, Mar 8:27-38; 9:30-32; 10:32-34
k. Mark of greatness, Mar 9:33-37
l. Rebuke of sectarianism, Mar 9:38-41
m. Hell, Mar 9:42-50
n. Marriage, Mar 10:1-16
o. Riches, Mar 10:23-31
p. Prayer, Mar 11:22-26
q. Authority of Jesus, Mar 11:27-33
r. Taxes, Mar 12:13-17
s. Resurrection, Mar 12:18-27
t. The great commandment, Mar 12:28-34
u. Messiah, Mar 12:35-40
v. Olivet Discourse, Mar 13:1-27
3. Incidents
a. Call of disciples, Mar 1:16-20; 2:13-18; 3:13-21
b. Death of John the Baptist, Mar 6:14-29
c. Transfiguration, Mar 9:1-13
d. Rich young ruler, Mar 10:17-22
e. Ambition of James and John, Mar 10:35-45
f. Triumphal entry, Mar 11:1-11
g. Jesus cleanses temple, Mar 11:15-18
h. Fig tree withered, Mar 11:19-21
i. Widow’s mite, Mar 12:41-44
V. Death, burial, and resurrection INSURE the Servant, Chapters 14:1--16:20
A. Plot to put Jesus to death, Mar 14:1, 2
B. Jesus at supper in Bethany, Mar 14:3-9
C. Judas bargains to betray Jesus, Mar 14:10, 11
D. The Passover, Mar 14:12-26
E. The Garden of Gethsemane, Mar 14:27-42
F. The arrest of Jesus, Mar 14:43-52
G.The trial of Jesus, Mar 14:53 — 15:15
H.The crucifixion of Jesus, Mar 15:16-41
I. The burial, Mar 15:42-47
J. The resurrection, Mar 16:1-20
Chapter 1 opens the gateway of understanding that this Messiah has power beyond this Earth. The demonic forces approach Him and He demonstrates His deity and power over them.
(Verses 23-28):
Just then there was a man in their synagogue with an unclean spirit; and he cried out, saying, “What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are—the Holy One of God!”
And Jesus rebuked him, saying, “Be quiet, and come out of him!”
Throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. They were all amazed, so that they debated among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey Him.”
Immediately the news about Him spread everywhere into all the surrounding district of Galilee.
The demonic spirit in the man speaks on behalf of the demonic world: "have you come to destroy us?" Note this: the demon isn't screaming in rage or being intimidating. It is panicked. Isn't it curious that a demon-possessed man can enter into a place of worship - nothing there in that building can prevent the entrance of the dark world. It is Christ Himself who stops and restrains the spirit.
I want to point this out: ἐν πνεύματι ἀκαθάρτῳ En pneumati akathartos It is actually translated "a man IN an unclean spirit" rather than "WITH an unclean spirit". If a person is in a relationship with the demonic world, it's not as if they are walking alongside a demon, or holding hands so that they can let go at any time; they are absorbed and controlled by the spirit, with the demon giving directions and holding sway over the decisions of the human. Many people who consort with the demonic world feel that they have control, but that's the trick of the underworld. You are not controlling. You are being controlled. Note that although it was the man whose vocal cords were expressing the communication, it was the demon who was actually doing the talking.
Here is a curious phrase that was a Hebrew idiom: "What to us and to you?" It was cried out in an attempt of defiance and means "Why are you mingling in this area which is not your business?" It is the same phrase that Jesus uses to His mother when she urges Him to perform a miracle at the wedding feast; note,though, that He uses it gently: "This is not your territory" or "This is not your designated area of authority." In this situation in Mark, however, it is ridiculous for the demons to say that Jesus is out of His jurisdiction. Every place in the universe is under His justice and control, and the people around Him right now are hearing that challenge - and by Jesus' miracle here, they see Who really is in charge.
Just then there was a man in their synagogue with an unclean spirit; and he cried out, saying, “What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are—the Holy One of God!”
And Jesus rebuked him, saying, “Be quiet, and come out of him!”
Throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. They were all amazed, so that they debated among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey Him.”
Immediately the news about Him spread everywhere into all the surrounding district of Galilee.
The demonic spirit in the man speaks on behalf of the demonic world: "have you come to destroy us?" Note this: the demon isn't screaming in rage or being intimidating. It is panicked. Isn't it curious that a demon-possessed man can enter into a place of worship - nothing there in that building can prevent the entrance of the dark world. It is Christ Himself who stops and restrains the spirit.
I want to point this out: ἐν πνεύματι ἀκαθάρτῳ En pneumati akathartos It is actually translated "a man IN an unclean spirit" rather than "WITH an unclean spirit". If a person is in a relationship with the demonic world, it's not as if they are walking alongside a demon, or holding hands so that they can let go at any time; they are absorbed and controlled by the spirit, with the demon giving directions and holding sway over the decisions of the human. Many people who consort with the demonic world feel that they have control, but that's the trick of the underworld. You are not controlling. You are being controlled. Note that although it was the man whose vocal cords were expressing the communication, it was the demon who was actually doing the talking.
Here is a curious phrase that was a Hebrew idiom: "What to us and to you?" It was cried out in an attempt of defiance and means "Why are you mingling in this area which is not your business?" It is the same phrase that Jesus uses to His mother when she urges Him to perform a miracle at the wedding feast; note,though, that He uses it gently: "This is not your territory" or "This is not your designated area of authority." In this situation in Mark, however, it is ridiculous for the demons to say that Jesus is out of His jurisdiction. Every place in the universe is under His justice and control, and the people around Him right now are hearing that challenge - and by Jesus' miracle here, they see Who really is in charge.
Chapter 2 has a puzzling parable: New garment on an old patch? New wine in old wineskins?
21 No one sews a piece of unshrunk cloth on an old garment; or else the new piece pulls away from the old, and the tear is made worse. And no one puts new wine into old wineskins; or else the new wine bursts the wineskins, the wine is spilled, and the wineskins are ruined. But new wine must be put into new wineskins.”
Jesus is in the fishing village of Capernaum (its name literally means "village of the comforter") and has been turning things upside-down. He's is teaching in a home and four men literally tear a hole int he roof and lower a crippled man down into the packed house. Jesus not only heals the man physically, he forgives the man's sins. The Pharisees are livid; their teaching is that no man has the right to forgive anyone else's offense except the person himself; no "third-party" forgiveness. Jesus' proof of deity in letting the man restore to health - without even touching the man - rocks the world of every person in that house. I wonder if the home owners ever filled in that hole - that was a "miracle hole" in the ceiling, and the skylight to Heaven reminded them of the Messiah in their very home. Then He goes and calls the tax collector Levi - a man of the most hated profession among the Jews - to be a follower of Him! He goes so far as to have dinner with him and his tax collectors co-workers. This gets the rabid attention of the old-school religionists as well as the fact that as they spy on Messiah and his group, they calculate that they never fast - the tally shows that they eat regular meals. Isn't fasting the way to show holiness? The Christ confronts them with a double-clutch parabolic challenge: can anybody put an old cloth on a new garment? No, it won't hand with the integrity of the new garment - it'll rip. Can anyone pour new wine into old wineskins? No, the fermentation process oft he new wine will expand and overwork the tired material of the skin and burst it. Jesus Christ is going radical on two levels. First, He states that the old regime of religion is over. The compromise of trying to fit any new teaching into an old religion is done. No worldwide absorb-all religion; this Christianity stands on its own. It'll break away from all the crusty old beliefs. The same holds true today, when people try to say that they'll add Christianity to Buddhism, or combine Christianity to a Hindu or Islamic worship. It won't work. “There is no other name under heaven, given among men, whereby we must be saved” (Acts 4:12). Second, the Messiah states that becoming a Believer is not a partial patch-up of your life; you are totally changed - 2 Corinthians 5:17 - "Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come." When you become a Christian you don't mix the old and the new; rather, you realize the old requirements are fulfilled with the new promise and that you fully embrace a new life - it is all Christ. Some students get confused by this: well, I can take Jesus as insurance against Hell, but I can live the way I want. Nope. You are guilty of the very thing Christ is talking about here. You want to patch the new garment of Christ onto the old garment of your selfish ways. Take Christ fully or don't take Him at all. No compromise. |
καινός kainós, kahee-nos' ; unused, unworn
|
CHAPTER 6 tells of the miracle that involved the most people at one time
THE MESSIAH FEEDS THE MULTITUDE
33- 44 The people saw them going, and many recognized them and ran there together on foot from all the cities, and got there ahead of them. When Jesus went ashore, He saw a large crowd, and He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things. When it was already quite late, His disciples came to Him and said, “This place is desolate and it is already quite late; send them away so that they may go into the surrounding countryside and villages and buy themselves something to eat.”
But He answered them, “You give them something to eat!” And they said to Him, “Shall we go and spend two hundred denarii on bread and give them something to eat?”
And He said to them, “How many loaves do you have? Go look!” And when they found out, they said, “Five, and two fish.”
And He commanded them all to sit down by groups on the green grass. They sat down in groups of hundreds and of fifties. And He took the five loaves and the two fish, and looking up toward heaven, He blessed the food and broke the loaves and He kept giving them to the disciples to set before them; and He divided up the two fish among them all.
They all ate and were satisfied, and they picked up twelve full baskets of the broken pieces, and also of the fish. There were five thousand men who ate the loaves.
Look at the details and you will get a much broader picture of this amazing scene. More than 5 thousand were fed; more like 25 thousand, if you consider that Matthews says it is 5,000 plus women and children, besides the men. Many Bible scholars estimate 25 thousand people were fed by Jesus when there was no food.
χορτάζω chortázō, khor-tad'-zo; to gorge or supply food in abundance.
He created enough food, really stuff them and make them all gorge with food. I'm not exaggerating; "gorge" is the Greek word that is used, with literally twelve baskets left over to feed the twelve Apostles.
33- 44 The people saw them going, and many recognized them and ran there together on foot from all the cities, and got there ahead of them. When Jesus went ashore, He saw a large crowd, and He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things. When it was already quite late, His disciples came to Him and said, “This place is desolate and it is already quite late; send them away so that they may go into the surrounding countryside and villages and buy themselves something to eat.”
But He answered them, “You give them something to eat!” And they said to Him, “Shall we go and spend two hundred denarii on bread and give them something to eat?”
And He said to them, “How many loaves do you have? Go look!” And when they found out, they said, “Five, and two fish.”
And He commanded them all to sit down by groups on the green grass. They sat down in groups of hundreds and of fifties. And He took the five loaves and the two fish, and looking up toward heaven, He blessed the food and broke the loaves and He kept giving them to the disciples to set before them; and He divided up the two fish among them all.
They all ate and were satisfied, and they picked up twelve full baskets of the broken pieces, and also of the fish. There were five thousand men who ate the loaves.
Look at the details and you will get a much broader picture of this amazing scene. More than 5 thousand were fed; more like 25 thousand, if you consider that Matthews says it is 5,000 plus women and children, besides the men. Many Bible scholars estimate 25 thousand people were fed by Jesus when there was no food.
χορτάζω chortázō, khor-tad'-zo; to gorge or supply food in abundance.
He created enough food, really stuff them and make them all gorge with food. I'm not exaggerating; "gorge" is the Greek word that is used, with literally twelve baskets left over to feed the twelve Apostles.