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ark, for whom this gospel go spel is named, was a close companion co mpanion of the Apostle Peter and a recurring character in the book of Acts, where he is known as “John who was also called Mark” (Ac 12:12,25; 15:37,39). It was to John Mark’s mother’s home in Jerusalem that Peter went when released from prison (Ac 12:12). John Mark was a cousin of Barnabas (Col 4:10), 4:10), who accompanied Paul and Barnabas Barnabas on Paul’s first missionary journey (Ac 12:25; 13:5). But he deserted them along the way in Perga and returned to Jerusalem (Ac 13:13). When Barnabas wanted Paul to take John Mark on the second missionary journey, journey, Paul refused. The friction which resulted between Paul and Barnabas led to their separation (Ac 15:38-40). But John Mark’s earlier vacillation evidently gave way to great strength and maturity, maturity, and in time he proved himself even to the Apostle Paul. When Paul wrote the Colossians, he instructed them that if John Mark came, they were to welcome him (Col 4:10). Paul even listed Mark as a fellow worker work er (Phm 24). Later, Later, Paul told Timothy to “Pick up Mark and bring him with you, for he is useful to me for service” (2T ( 2Tii 4:11). John Mark’s Mark’s restoration restoration to to useful ministry may have have been, been, in part, due to to the ministry of Peter Peter. Peter’s close relationship with Mark is evident from his description of him as “my son, Mark” (1Pe 5:13). Peter, of course, was no stranger to failure himself, and his influence on the younger man was no doubt instrumental in helping him out of the instability of his youth and into the strength and maturity he would need for the work to which God had called him. A U T H O R
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nlike the epistles, the gospels do not name their authors. The early church fathers, however, unanimously affirm that Mark wrote this second gospel. Papias, bishop of Hieropolis, writing about A.D. 140, noted: And the presbyter [the Apostle John] said this: Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied accompanied Him. But afterwards, as I said, he accompanied Peter, Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord’s sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements. [From [ From the Exposition of the Oracles of the Lord (6)] Justin Martyr, Martyr, writing about A.D. 150, referred referred to the Gospel of Mark as “the memoirs of Peter,” Peter,” and suggested that Mark committed his gospel to writing while in Italy. Italy. This agrees with the uniform voice of early tradition, which regarded this gospel as having been written in Rome, for the benefit of Roman Christians. Irenaeus, writing about A.D. 185, called Mark “the disciple disciple and interpreter of Peter,” Peter,” and recorded that the second gospel consisted of what Peter preached about Christ. The testimony of the church fathers differs as to whether this gospel was written before or after Peter ’s death (ca. A.D. 67–6 67–68) 8).. Evangelical scholars have suggested dates for the writing of Mark’s gospel ranging from A.D. 50 to 70. A date before the destruction of Jerusalem and the temple in A.D. 70 is required required by the comment comment of Jesus in 13:2. Luke’s gospel was clearly written before Acts (Ac 1:1-3). The date of o f the writing of Acts can probably be fixed at about A.D. 63, because that is shortly after the narrative narrative ends (see Introduction Introduction to Acts: Author and Date). It is therefore likely, likely, though not certain, that Mark was written at an early date, probably p robably sometime in the 50s. B A C K G R O U N D
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hereas Matthew was written to a Jewish audience, Mark seems to have targeted Roman believers, particularly Gentiles. When employing Aramaic terms, Mark translated them for his readers (3:17; 5:41; 7:11,34; 10:46; 14:36; 15:22,34). On the other hand, in some places he used Latin expressions instead of their Greek equivalents (5:9; 6:27; 12:15,42; 15:16,39). He also reckoned time according to the Roman system (6:48; 13:35) and carefully explained Jewish customs (7:3,4; 14:12; 15:42). Mark omitted Jewish elements, such as the genealogies found in Matthew and Luke. This gospel also makes fewer references to the OT, and includes less material that would be of particular interest to Jewish readers—such as that
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which is critical of the Pharisees and Sadducees (Sadducees are mentioned only once, in 12:18). When mentioning Simon of Cyrene (15:21), Mark identifies him as the father of Rufus, a prominent member of the church at Rome (Ro 16:13). All of this supports the traditional view that Mark was written for a Gentile audience initially at Rome. H I S T O R I C A L
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ark presents Jesus as the suffering Servant of the Lord (10:45). His focus is on the deeds of Jesus more than His teaching, particularly emphasizing service and sacrifice. Mark omits the lengthy discourses found in the other gospels, often relating only brief excerpts to give the gist of Jesus’ teaching. Mark also omits any account of Jesus’ ancestry and birth, beginning where Jesus’ public ministry began, with His baptism by John in the wilderness. Mark demonstrated the humanity of Christ more clearly than any of the other evangelists, emphasizing Christ’s human emotions (1:41; 3:5; 6:34; 8:12; 9:36), His human limitations (4:38; 11:12; 11:12; 13:32), and other small details that highlight the human side of the Son of God (e.g., 7:33,34; 8:12; 9:36; 10:13-16). I N T E R P R E T I V E
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hree significant questions confront confront the interpreter of Mark: 1) What is the relationship of Mark to Luke and Matthew? (see ( see below, “The Synoptic Problem”); Problem”); 2) How should one interpret the eschatological passages? (see (see notes on chaps. 4,13); 4,13 ); and 3) Were the last 12 verses of chap. 16 originally part of Mark’s gospel? (see note on 16:9-20). 16:9-20). T H E
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ven a cursory reading of Matthew, Matthew, Mark, and Luke reveals both striking similarities (cf. 2:3-12; Mt 9:28; Lk 5:18-26) and significant differences, as each views the life, ministry, and teaching of Jesus. The question of how to explain those similarities and differences is known as the “Synoptic Problem” ( syn means “together”; optic means “seeing”). The modern solution—even among evangelicals—has been to assume that some f orm of literary dependence exists between the synoptic gospels. The most commonly accepted theory to explain such an alleged literary dependence is known as the “Two-Source” “Two-Source” theory. theory. According to that hypothesis, Mark was the first gospel written, and Matthew and Luke then used Mark as a source in writing their gospels. Proponents of this view imagine a non-existent, second source, labeled Q (from the German word Quelle, “source”), and argue that this allegedly is the source of the material in Matthew and Luke that does not appear in Mark. They advance several lines of evidence to support their scenario. First, most of Mark is paralleled in Matthew and Luke. Since it is much shorter than Matthew and Luke, the latter must be expansions of Mark. Second, the 3 gospels follow the same general chronological outline, but when either Matthew or Luke departs from Mark’s chronology, chronology, the other agrees with Mark. Put another way, Matthew and Luke do not both depart from Mark’s chronology in the same places. That, it is argued, shows that Matthew and Luke used Mark for their historical framework. Third, in passages common to all 3 gospels, Matthew’s and Luke’s wording seldom agrees when it differs from Mark’s. Proponents of the “Two-Source” theory see that as confirmation that Matthew and Luke used Mark’s gospel as a source. But those arguments do not prove that Matthew and Luke used Mark’s gospel as a source. In fact, the weight of evidence is strongly against such a theory: 1) The nearly unanimous testimony of the church until the nineteenth century was that Matthew was the first gospel written. Such an impressive body of evidence cannot be ignored. 2) Why would Matthew, an apostle and eyewitness to the events of Christ’s life, depend on Mark (who was not an eyewitness)—even for the account of his own conversion? 3) A significant statistical analysis of the synoptic gospels has revealed that the parallels between them are far less extensive and the differences more significant than is commonly acknowledged. The differences, in particular, argue against literary dependence between the gospel writers. 4) Since the gospels record actual historical events, it would be surprising if they did not follow the same general historical sequence. For example, the fact that 3 books on American history all had the Revolutionary olutio nary War, War, the Civil War, World World War I, World War II, the Vietnam War, War, and the Gulf Gu lf War in the same chronological order would not prove that the authors had read each others’ books. General agreement in content does not prove literary dependency. dependency. 5) The passages in which Matthew and Luke agree against Mark (see argument 3 in favor of the “Two-Source” “Two-Source” theory) amount to about one-sixth of Matthew and one-sixth of Luke. If they used Mark’s gospel as a source, there is no satisfactory explanation for why Matthew and Luke would so often both change Mark’s wording in the same way. 6) The “Two-Source” theory cannot account for the important section in Mark’s gospel (6:45–8:26) which Luke omits. That omission suggests Luke Luk e had not seen Mark’s gospel when he wrote.
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7) There is no historical or manuscript evidence that the Q document ever existed; it is purely a fabrication of modern skepticism and a way to possibly po ssibly deny the verbal inspiration of the gospels. 8) Any theory of literary dependence between the gospel writers overlooks the significance of their personal contacts with each other. Mark and Luke were both companions of Paul (cf. Phm 24); the early church (including Matthew) met for a time in the home of Mark’s mother (Ac 12:12); and Luke could easily have met Matthew during Paul’s two-year imprisonment at Caesarea ( see note on Ac 27:1). 27:1). Such contacts make theories of mutual literary dependence unnecessary. unnecessary. The simplest solution to the Synoptic Problem is that no such problem exists! Because critics cannot prove literary dependence between the gospel writers, there is no need to explain it. The traditional view that the gospel writers were inspired by God and wrote independently of each other—except that all 3 were moved by the same Holy Spirit (2Pe 1:21)—remains the only plausible view. view. As the reader compares the various viewpoints in the gospels, it becomes clear how well they harmonize and lead to a more complete picture of the whole event or message. The accounts are not contradictory, dictory, but complementary comp lementary,, revealing a fuller understanding when brought together. Apparent difficulties are dealt with in the notes of each gospel.
OUTLINE
I. Prolo Prologue gue:: In the Wild Wildern erness ess (1:1-13 (1:1-13)) A. John’ John’s Message Message (1:1-8) (1:1-8) B. Jesus’Bapti Jesus’Baptism sm (1:9-11 (1:9-11)) C. Jesus’Tempta Jesus’Temptation tion (1:12,13) (1:12,13) II. Beginning Beginning His His Ministry: Ministry: In Galilee Galilee and the Surrou Surrounding nding Region Regionss (1:14–7:23) (1:14–7:23) A. He Announce Announcess His Message Message (1:14,15 (1:14,15)) B. He Calls Calls His His Discipl Disciples es (1:16-20) (1:16-20) C. He Ministers Ministers in Capernaum Capernaum (1:21-34) (1:21-34) D. He Reaches Reaches Out to Galilee (1:35-45) (1:35-45) E. He Defends Defends His Ministry Ministry (2:1–3:6) (2:1–3:6) F. He Ministe Ministers rs to Multitudes Multitudes (3:7-12) (3:7-12) G. He Commissions Commissions the Twelve Twelve (3:13-19) (3:13-19) H. He Rebukes the the Scribes and and Pharisees Pharisees (3:20-30) (3:20-30) I. He Identifi Identifies es His His Spirit Spiritual ual Family Family (3:31-35) (3:31-35) J. He Preac Preaches hes in Para Parable bless (4:1-34) (4:1-34) 1. The The sowe sowerr (4:1 (4:1-9 -9)) 2. The reason for parables parables (4:10-12 (4:10-12)) 3. The parabl parablee of the the sower sower explained explained (4:13-20) (4:13-20) 4. The The lamp lamp (4: (4:21 21-25 -25)) 5. The The seed seed (4: (4:26 26-29 -29)) 6. The mustar mustard d seed seed (4:30 (4:30-34) -34) K. He Demonstrat Demonstrates es His Power Power (4:35–5 (4:35–5:43) :43) 1. Calmin Calming g the wav waves es (4:35 (4:35-41) -41) 2. Casting Casting out out unclean unclean spirits spirits (5:1-20) (5:1-20) 3. Healin Healing g the sick sick (5:21(5:21-34) 34) 4. Raising Raising the dead dead (5:35 (5:35-43) -43) L. He Returns Returns to His His Hometown Hometown (6:1-6) (6:1-6) M. He Sends out His Disciples Disciples (6:7-13) (6:7-13) N. He Gains a Powerful Powerful Enemy Enemy (6:14-29) (6:14-29) O. He Regroups Regroups with the Disciple Discipless (6:30-32) (6:30-32) P. He Feeds Feeds the Five Five Thousa Thousand nd (6:33-44) (6:33-44) Q. He Walks Walks on Water Water (6:45-52) (6:45-52) R. He Heals Heals Many Many People People (6:53-56 (6:53-56)) S. He Answer Answerss the the Pharisee Phariseess (7:1-23) (7:1-23) III. Broadenin Broadening g His Ministry: Ministry: In Variou Variouss Gentile Regions Regions (7:24–9: (7:24–9:50) 50) A. Tyre and Sidon:He Sidon: He Delivers a Gentile Woman’ Woman’s Daughter (7:24-30) B. Decapolis: Decapolis: He Heals Heals a Deaf-Mute Deaf-Mute (7:31-37) (7:31-37) C. The Eastern Eastern Shore Shore of Galilee:He Galilee: He Feeds Feeds the Four Thousand Thousand (8:1-9) (8:1-9)
D. E. F. G.
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Dalmanutha Dalmanutha:: He Disputes Disputes with the Pharisee Phariseess (8:10-12) (8:10-12) The Other Other Side of the Lake: Lake: He Rebukes Rebukes the Discip Disciples les (8:13-21) (8:13-21) Bethsaida: Bethsaida:He He Heals Heals a Blind Blind Man (8:22-26) (8:22-26) Caesarea Caesarea Philippi Philippi and Capernaum: Capernaum: He Instructs the Disciples Disciples (8:27–9:50) (8:27–9:50) 1. Peter confesses confesses Jesus Jesus as as Christ Christ (8:27-30 (8:27-30)) 2. He predi predicts cts His His death death (8:31-3 (8:31-33) 3) 3. He explains explains the cost cost of discipleshi discipleship p (8:34-38) (8:34-38) 4. He revea reveals ls His His glory glory (9:1-1 (9:1-10) 0) 5. He clarifies clarifies Elijah’ Elijah’s role (9:11-13) (9:11-13) 6. He casts casts out out a stubbo stubborn rn spirit spirit (9:14-29 (9:14-29)) 7. He again again predicts predicts His death and and resurrectio resurrection n (9:30-32) (9:30-32) 8. He defines defines kingdom kingdom greatnes greatnesss (9:33-37) (9:33-37) 9. He identifies identifies true spiritua spirituall fruit fruit (9:38-41) (9:38-41) 10. He warns warns would-be would-be stumbling stumbling blocks (9:42-50) (9:42-50) IV. IV. Concluding Concluding His Ministry: Ministry:The The Road Road to Jerusalem Jerusalem (10:1-52) (10:1-52) A. He Teaches Teaches on on Divorce Divorce (10:1-12) (10:1-12) B. He Blesses Blesses the Childr Children en (10:13-1 (10:13-16) 6) C. He Confronts Confronts the Rich Young Young Ruler (10:17-27 (10:17-27)) D. He Confirms Confirms the Discipl Disciples’Rewards es’Rewards (10:28-31) (10:28-31) E. He Prepares Prepares the Discipl Disciples es for His His Death (10:32-34 (10:32-34)) F. He Challenges Challenges the the Disciples Disciples to Humble Humble Service Service (10:35-45) (10:35-45) G. He Heals Heals a Blind Blind Man (10:46-5 (10:46-52) 2) V. Consummati Consummating ng His Ministry: Ministry: Jerusalem Jerusalem (11:1–16:20) (11:1–16:20) A. Triumph Triumphal al Entry Entry (11:1-11) (11:1-11) B. Purifi Purificat cation ion (11:12-1 (11:12-19) 9) 1. Cursin Cursing g the fig fig tree (11: (11:12-1 12-14) 4) 2. Cleans Cleansing ing the the temple temple (11:15 (11:15-19) -19) C. Teaching eaching in Public and in Private Private (11:20–13:37) (11:20–13:37) 1. Public Publicly: ly: in the templ templee (11:20– (11:20–12: 12:44) 44) a. Prelude: Prelude: the lesson lesson of the the cursed cursed fig fig tree (11:20-26) (11:20-26) b. Concernin Concerning g His His authority authority (11:27-33) (11:27-33) c. Concer Concernin ning g His rejecti rejection on (12:1(12:1-12) 12) d. Concernin Concerning g paying paying taxes (12:13-17) (12:13-17) e. Concernin Concerning g the resurrection resurrection (12:18-27) (12:18-27) f. Concernin Concerning g the greatest greatest commandmen commandmentt (12:28-34) (12:28-34) g. Concernin Concerning g the Messiah’ Messiah’s true sonship sonship (12:35-37) (12:35-37) h. Concerning Concerning the scribes scribes (12:38-40) (12:38-40) i. Concer Concernin ning g true true giving giving (12:41 (12:41-44) -44) 2. Privately: Privately: on the Mount of Olives Olives (13:1-37) (13:1-37) a. The disciples’question disciples’question about the end end times times (13:1) (13:1) b. The Lord Lord’’s answer answer (13:2(13:2-37) 37) D. Arrangemen Arrangements ts for Betrayal (14:1,2,10,1 (14:1,2,10,11) 1) E. Anointing Anointing,, the Last Last Supper Supper,, Betrayal, Betrayal, Arrest, Arrest,Tr Trial ial [Jewish [Jewish Phase] Phase] (14:3-9; (14:3-9; 12-72) 1. The anoi anointi nting:Betha ng:Bethany ny (14:3 (14:3-9) -9) 2. The Last Last Suppe Supper: r: Jerusa Jerusalem lem (14:1 (14:12-31 2-31)) 3. The pray prayer: er: Gethsem Gethsemane ane (14: (14:32-4 32-42) 2) 4. The betra betrayal yal:: Gethsem Gethsemane ane (14:43 (14:43-52 -52)) 5. The Jewish Jewish trial:Caiap trial:Caiaphas has’’ house house (14:53-7 (14:53-72) 2) F. Trial Trial (Roman (Roman Phase), Phase), Crucifixion Crucifixion (15:1-41) (15:1-41) 1. The Roman Roman trial:Pilate’s Praetorium Praetorium (15:1-15) (15:1-15) 2. The crucifi crucifixio xion: n:Gol Golgot gotha ha (15:16-4 (15:16-41) 1) G. Burial in Joseph of Arimathea’s Tomb Tomb (15:42-47) H. Resurrection Resurrection (16:1-8) (16:1-8) I. Post Postscr scrip iptt (16 (16:9 :9-20 -20))
MARK
MARK 1:1
The Forerunner of the Servant Mt 3:1-11; 3:1-11; Lk 3:3-16; Jn 1:19-34 The beginning beginning of the gospel of Jesus Christ, a the Son of God. 2 a As it is written in Isaiah the prophet: “b BEHOLD, I SEND MY MESSEN MESSENGER GER 1 AHEA AHEAD D OF YOU, WILL PREP PREPAR ARE E YOUR WAY; WHO WILL 3 a THE VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE AKE REA READY THE THE WAY OF THE THE LORD, MAKE HIS PATHS STRAIG .’ ” STRAIGHT HT.’” 4 John the Baptist appeared in the wilderness 1 a preaching a baptism of repentance for the b forgiveness of sins. 5 And all the country of Judea was going out to him, and all the people of Jerusalem; and they were
1
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CHAPTER 1 1 a Mt 4:3 2 1 Lit before your face a Mk 1:2-8: Mt 3:1-11; Lk 3:2-16 b Mal 3:1; Mt 11:10; Lk 7:27 3 a Is 40:3; Mt 3:3; Lk 3:4; Jn 1:23 Or proclaiming a Ac 4 1 Or proclaiming 13:24 b Lk 1:77
6 1 Lit he was eating a 2Ki 1:8 Or proclaiming 7 1 Or proclaiming 8 1 The Gr here can be translated in, with or by 9 a Mk 1:9-11: Mt 3:1317; Lk 3:21, 22 b Mt 2:23; Lk 2:51
1:1 The The begin beginnin ning g . . . the Son Son of God. God. This is best viewed as Mark’s title for his gospel. The historical record of the gospel message began with John the Baptist (cf. Mt 11:12; Lk 16:16; Ac 1:22; 10:37; 13:24). gospel. The good news about the life, death, and resurrection of Jesus Christ, of which the 4 gospels are written records (see Introduction to the Gospels). Jesus Jes us Christ. Chr ist. “Jesus” is the Gr. form of the Heb. name Joshua Joshu a (“the Lord is salvation”); “Christ” (“anointed one”) is the Gr. equivalent of the Heb. word Messiah. “Jesus” is the Lord’s human name (cf. Mt 1:21; Lk 1:31); “Christ” signifies His office as ruler of God’s coming kingdom (Da 9:25,26). Son of God. An affirmation of Jesus’ deity, stressing His unique relationship to the Father (cf. 3:11; 5:7; 9:7; 13:32; 15:39; see note on Jn 1:34). 1:2 it is written. A phrase commonly used in the NT to introduce OT quotes (cf. 7:6; 9:13; 14:21,27; Mt 2:5; 4:4,6,7; Lk 2:23; 3:4; Jn 6:45; 12:14; Ac 1:20; 7:42; Ro 3:4; 8:36; 1Co 1:31; 9:9; 2Co 8:15; 9:9; Gal 3:10; 4:22; Heb 10:7; 1Pe 1:16). in Isaiah the prophet. Mark’s quote is actually from two OT passages (Is 40:3; Mal 3:1), which probably explains the reading “the Prophets” found in some manuscripts. The gospels all introduce John the Baptist’s ministry by quoting Is 40:3 (cf. Mt 3:3; Lk 3:4; Jn 1:23). M Y MESSENGER. John was the divinely-promised messenger, sent to prepare the way for the Messiah. In ancient times, a king’s envoys would travel ahead of him, making sure the roads were safe and fit for him to travel on, as well as announcing his arrival. 1:4 John. A common Jewish name in NT times, it is the Gr. equivalent of the Heb. name “Johanan” (cf. 2Ki 25:23; 1Ch 3:15; Jer 40:8), meaning “the Lord is gracious.” John’s name was given by the angel Gabriel to his father Zacharias, during his time of priestly service in the temple (Lk 1:13). His mother, Elizabeth, also a descendant of Aaron (Lk 1:5), was a relative of Mary the mother of Jesus (Lk 1:36). As the last OT prophet and the divinely ordained forerunner of the Messiah ( see note on v. 2), John was the culmination of OT history and prophecy (Lk 16:16) as well as the beginning of the historical record of the gospel of Jesus Christ. Not surprisingly, Jesus designated John as the greatest man who had lived until his time (Mt 11:11). baptism. Being the distinctive mark of John’s ministry, his baptism differed from the ritual Jewish washings in that it was a one-time act. The Jews performed a similar one-time washing of Gentile proselytes, symbolizing their embracing of the true faith. That Jews would participate in such a rite was a startling admission that they, although members of God’s covenant people, needed to come to God through repentance and faith just like Gentiles. in the wilderness. The desolate, arid region between Jerusalem and the Dead Sea (see note on Mt 3:1). baptism of repentance. A baptism resulting from true repentance. John’s ministry was to call Israel to repentance in preparation for the coming of Messiah. Baptism did not produce repentance, but was its result (cf. Mt 3:7,8). Far more than a mere change of mind or remorse, repen-
being baptized by him in the Jordan J ordan River, River, confessing their sins. 6 John was clothed clothe d with camel’s hair and wore a a leather belt around his waist, and 1 his diet was locusts and wild honey. 7 And he was 1 preaching, and saying, “After me One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals. 8 I baptized you 1 with water; but He will baptize you 1 with the Holy Spirit.”
The Baptism of the Servant Mt 3:13-17; Lk 3:21-23 9 a In those days Jesus b came from Nazareth in Galilee and was baptized by John in the Jordan. 10 Immediately coming up out of the water, He saw the heavens
tance involves a turning from sin to God (cf. 1Th 1:9), which results in righteous living. Genuine repentance is a work of God in the human heart (Ac 11:18). For a discussion of the nature of repentance, see notes on 2Co 7:9-12. for the forgiveness of sins. John’s rite of baptism did not produce forgiveness of sin (see notes on Ac 2:38; 22:16); it was only the outward confession and illustration of the true repentance that results in forgiveness (cf. Lk 24:47; Ac 3:19; 5:31; 2Co 7:10). 1:5 all the the country country of Judea Judea . . . all the people people of of Jerusalem. Jerusalem. After centuries without a prophetic voice in Israel (Malachi had prophesied more than 400 years earlier), John’s ministry generated an intense amount of interest. Judea. The southernmost division of Palestine (Samaria and Galilee being the others) in Jesus’ day. It extended from about Bethel in the N to Beersheba in the S, and from the Mediterranean Sea in the W to the Dead Sea and Jordan River in the E. Included within Judea was the city of Jerusalem. Jordan Jor dan River. Palestine’s major river, flowing through the Jordan Rift Valley from Lake Hula (drained in modern times), N of the Sea of Galilee, S to the Dead Sea. According to tradition, John began his baptizing ministry at the fords near Jericho. confessing. To confess one’s sins, as they were being baptized, is to agree with God about them. John baptized no one who did not confess and repent of his sins. 1:6 camel’ camel’s hair hair . . . leather leather belt. belt. The traditional clothes of a wilderness dweller which were sturdy, but neither fashionable nor comfortable. John’s clothing would have reminded his audience of Elijah (cf. 2Ki 1:8), whom they expected to come before Messiah (Mal 4:5; cf. Mt 17:10-13). locusts and wild honey. The OT dietary regulations permitted the eating of “locusts” (Lv 11:21,22). “Wild honey” could often be found in the wilderness (Dt 32:13; 1Sa 14:2527). John’s austere diet was in keeping with his status as a lifelong Nazirite (cf. Lk 1:15; for Nazirite, see notes on Nu 6:2-13). 1:7 preaching. Better translated “proclaiming,” John was Jesus’ herald, sent to announce His coming (see note on v. 4 ). not fit to stoop down and untie the thong of His sandals. The most menial task a slave could perform. John vividly expressed his humility. 1:8 baptize you with the Holy Spirit. This takes place when a person comes to faith in Christ (see notes on Ac 1:5; 8:16,17; 1Co 12:13). 1:9 In those days. At some unspecified time during John’s baptizing ministry at the Jordan. Nazareth. An obscure village (not mentioned in the OT, or by Josephus, or in the Talmud) about 70 mi. N of Jerusalem, that did not enjoy a favorable reputation (cf. Jn 1:46). Jesus had apparently been living there before His public appearance to Israel. baptized by John. Over John’s objections (cf. Mt 3:14), who saw no need for the sinless Lamb of God (Jn 1:29) to participate in a baptism of repentance ( see notes on vv. 4,5; for an explanation of why Jesus was baptized, see note on Mt 3:15). 1:10 Immediately. In keeping with his fast-paced narrative style
Miracle
T H E M I R A C L E S O F J E S U S Matthew
Mark
Luke
1.
Cleansing Cleansing a Leper Leper . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .8:2 .8:2 . . . . . . . . . . . .1:40 .1:40 . . . . . . . . . . . .5:12 .5:12
2.
Healing Healing a Centurion’ Centurion’s Servant Servant (of paralysis) paralysis) . . . . . . . . .8:5 . . . . . . . . . . . . . . . . . . . . . . . . . . . .7:1 .7:1
3.
Healing Healing Peter’ Peter’ss Mother-in-La Mother-in-Law w . . . . . . . . . . . . . . . . . . . . .8:14 .8:14 . . . . . . . . . . .1:30 .1:30 . . . . . . . . . . . .4:38 .4:38
4.
Healing Healing the Sick at at Evening Evening . . . . . . . . . . . . . . . . . . . . . . . .8:16 .8:16 . . . . . . . . . . .1:32 .1:32 . . . . . . . . . . . .4:40 .4:40
5.
Stilling Stilling the Storm . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .8:23 . . . . . . . . . . .4:35 .4:35 . . . . . . . . . . . .8:22 .8:22
6.
Demons Entering Entering a Herd of of Swine Swine . . . . . . . . . . . . . . . . . .8:28 .8:28 . . . . . . . . . . .5:1 .5:1 . . . . . . . . . . . . .8:26
7.
Healing Healing a Paraly Paralytic tic . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .9:2 .9:2 . . . . . . . . . . . .2:3 .2:3 . . . . . . . . . . . . .5:18
8.
Raising the Official Official’’s Daughter Daughter . . . . . . . . . . . . . . . . . . . . .9:18,23 .9:18,23 . . . . . . . .5:22,35 .5:22,35 . . . . . . . . .8:40,49 .8:40,49
9.
Healing Healing the Hemorrhagin Hemorrhaging g Woman Woman . . . . . . . . . . . . . . . .9:20 .9:20 . . . . . . . . . . .5:25 . . . . . . . . . . . .8:43 .8:43
10.
John
Healing Healing Two Blind Men . . . . . . . . . . . . . . . . . . . . . . . . . . . .9:27 .9:27
11. Curing Curing a Demon Demon-P -Poss ossesse essed,Mute d,Mute Man Man . . . . . . . . . . . . .9:32 .9:32 12.
Healing Healing a Man’ Man’s Withered Withered Hand . . . . . . . . . . . . . . . . . . . .12:9 .12:9 . . . . . . . . . . .3:1 . . . . . . . . . . . . .6:6
13.
Curing Curing a Demon-Possesse Demon-Possessed, d,Blind Blind and Mute Mute Man Man . . .12:22 . . . . . . . . . . . . . . . . . . . . . . . . . .11:14 .11:14
14.
Feeding Feeding the the Five Five Thousand Thousand . . . . . . . . . . . . . . . . . . . . . . . .14:13 .14:13 . . . . . . . . . . 6:30 . . . . . . . . . . .9:10 . . . . . . . . . . .6:1
15.
Walking Walking on the Sea . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .14:25 .14:25 . . . . . . . . . .6:48 . . . . . . . . . . . . . . . . . . . . . . . . . . .6:19 .6:19
16.
Healing Healing the Canaanite Canaanite Woman’ Woman’s Daughter Daughter . . . . . . . . . .15:21 .15:21 . . . . . . . . . .7:24 .7:24
17.
Feeding Feeding the Four Thousand Thousand . . . . . . . . . . . . . . . . . . . . . . . .15:32 .15:32 . . . . . . . . . .8:1
18.
Healing Healing the Lunatic Lunatic Boy . . . . . . . . . . . . . . . . . . . . . . . . . . . .17:14 . . . . . . . . . .9:17 . . . . . . . . . . . .9:38 .9:38
19.
Two-drac Two-drachma hma Tax in the the Fish’ Fish’s Mouth Mouth . . . . . . . . . . . . . . .17:24 .17:24
20.
Healing Healing Two Blind Men . . . . . . . . . . . . . . . . . . . . . . . . . . . .20:30 . . . . . . . . . .10:46 . . . . . . . . . .18:35
21.
Withering Withering the Fig Tree Tree . . . . . . . . . . . . . . . . . . . . . . . . . . . . .21:18 .21:18 . . . . . . . . . .11:12
22.
Casting Casting Out an Unclean Spirit Spirit . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .1:23 .1:23 . . . . . . . . . . . .4:33 .4:33
23.
Healing Healing a Deaf-Mute Deaf-Mute . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .7:31 .7:31
24.
Healing Healing a Blind Blind Man at Bethsaida Bethsaida . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .8:22 .8:22
25.
Escape Escape from the the Hostile Hostile Multitude Multitude . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .4:30 .4:30
26.
Catch of of Fish Fish . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5:1
27.
Raising of a Widow’s Son at Nain Nain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .7:11 .7:11
28.
Healing Healing the Afflicted Afflicted,, Bent Woman Woman . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .13:11 .13:11
29.
Healing Healing the Man Man with Dropsy Dropsy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .14:1
30.
Cleansing Cleansing the Ten Lepers Lepers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .17:11 .17:11
31.
Restoring Restoring a Servant’ Servant’ss Ear . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .22:51 .22:51
32.
Turning Turning Wa Water ter into Wine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .2:1 .2:1
33.
Healing Healing the Royal Royal Official’ Official’s Son (of (of fever) fever) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .4:46
34.
Healing Healing an Afflicted Afflicted Man Man at Bethesda Bethesda . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5:1 .5:1
35.
Healing Healing the Man Man Born Blind Blind . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .9:1
36.
Raising of of Lazarus Lazarus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .11:43 .11:43
37.
Second Catch of of Fish . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .21:1 .21:1 ©1997 by Thomas Nelson, Nelson, Inc.
MARK 1:11 1 opening,
and the Spirit like a dove descending upon Him; 11 and a voice came out of the heavens: “ a You are My beloved Son, in You I am well-pleased.”
The Temptation of the Servant Mt 4:1-11; 4:1-11; Lk 4:1-13 12 a Immedi Immediate ately ly the the Spiri Spiritt *impel *impelled led Him 13 to go out into the wilderness. And He was in the wilderness forty days being tempted by a Satan; and He was with the wild beasts, and the angels were ministering to Him.
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10 1 Or being parted 11 a Ps 2:7; Is 42:1; Mt 3:17; 12:18; Mk 9:7; Lk 3:22 12 a Mk 1:12, 13: Mt 4:1-11; Lk 4:1-13 13 a Mt 4:10 14 1 Lit delivered up 2 Or proclaiming Or proclaiming a Mt 4:12 b Mt 4:23 15 1 Lit has come near 2 Or put Or put your trust in a Gal 4:4; Eph 1:10; 1Ti 2:6; Tit 1:3 b Mt 3:2; Ac 20:21
The Work of the Servant Mt 4:12-17; Lk 4:14, 15 14 a Now after John had been 1 taken into custody, Jesus came into Galilee, 2 b preaching the gospel of God, 15 and saying, “a The time is fulfilled, and the kingdom of God 1 is at hand; b repent and 2 believe belie ve in the gospel.”
16 a Mk 1:16-20: Mt 4:18-22; Lk 5:2-11; Jn 1:40-42 Or Jacob 19 1 Or Jacob 20 1 Lit after Him 21 a Mk 1:21-28: Lk 4:31-37 b Mt 4:23; Mk 1:39; 10:1
(see Introduction to the Gospels), Mark used this adverb more than the other 3 gospel writers combined. This first occurrence sets the stage for the audible and visible signs that followed Jesus’ baptism. the Spirit like a dove descending upon Him. This was most likely symbolic of Jesus’ empowerment for ministry (Is 61:1). See note on Mt 3:16,17. 1:11 The Father’s pronouncement would have reminded the audience of the messianic prophecies of Ps 2:7; Is 42:1. 1:12 Immediately. See note on v. 10 . Jesus’ temptation came right after His baptism. the Spirit impelled Him. Compelled by the Spirit, Jesus confronted Satan and took the first step toward overthrowing his evil kingdom (cf. 1Jn 3:8). Though God tempts no one (Jas 1:13), He sometimes sovereignly permits Satan to tempt His people (e.g., Job; Lk 22:31,32). the wilderness. The exact location of Jesus’ encounter with Satan is unknown. It most likely would have been the same wilderness where John lived and ministered (see note on v. 4), the desolate region farther S, or the arid Arabian desert across the Jordan. 1:13 forty days. Perhaps reminiscent of Israel’s 40 years of wandering in the wilderness (Nu 14:33; 32:13). Matthew and Luke add that Jesus went without food during this time. Moses (twice, Dt 9:9,18) and Elijah (1Ki 19:8) also fasted for that length of time. Satan. From a Heb. word meaning “adversary.” Since He had no fallen nature, Jesus’ temptation was not an internal emotional or psychological struggle, but an external attack by a personal being. wild beasts. A detail unique to Mark’s account, stressing Jesus’ loneliness and complete isolation from other people. angels were ministering to Him. Cf. Ps 91:11,12. The tense of this Gr. verb, “to minister,” suggests the angels ministered to Jesus throughout His temptation. 1:14 John had been taken into custody. He was incarcerated for rebuking Herod Antipas over his incestuous marriage to his niece, ca me into int o Galile Gal ilee. e. From Herodias (see notes on 6:17-27 ).). Jes us came Judea (Mt 4:12; Lk 4:13; Jn 4:3). Mark, along with Matthew and Luke, passes directly from the temptation to the beginning of the Galilean ministry, skipping Jesus’ intervening ministry in Judea (Jn 2:13–4:4). Galilee was the northernmost region of Palestine, and the most heavily populated. the gospel of God. The good news of salvation both about God and from Him (see note on Ro 1:1 ; cf. Ro 15:16; 1Th 2:2,8,9; 1Ti 1:11; 1Pe 4:17). 1:15 The time is fulfilled. Not time in a chronological sense, but
The First Disciples Are Called Mt 4:18-22 16 a A s H e w as g o i n g a l o ng b y t h e Sea of Galilee, He saw Simon and Andrew, the brother of Simon, casting a net in the the sea; sea; for for they they wer were fish fisher erme men. n. 17 And Jesus said to them, “Follow “Follo w Me, and I w i l l m a k e y o u b e c o m e f i s h e r s o f m e n. ” 18 Im mediately they lef t their nets and follow followed ed Him. Him. 19 Goin Going g on a litt little le fart farthe herr, 1 He saw James the son of Zebedee, and John his brother, who were also in the boat mending mendin g the nets. 20 Immediately He called them; and they left their fat h e r Ze b e d e e i n t h e b o a t w i t h t h e hir hired serv servan ants ts,, and and went went away away 1 to foll follow ow Him. Lk 4:31-37 Demons Are Cast Out— Lk *went into Capernaum; and immediately on the Sabbath b He entered the synagogue and began to teach. 21
a They
the time for decisive action on God’s part. With the arrival of the King, a new era in God’s dealings with men had come. See note on Gal 4:4. the kingdom of God. God’s sovereign rule over the sphere of salvation; at present in the hearts of His people (Lk 17:21), and in the future, in a literal, earthly kingdom (Rev 20:4-6). at hand. Because the King was present. repent and believe. Repentance (see note on v. 4) and faith (see note on Ro 1:16) are man’s required responses to God’s gracious offer of salvation (cf. Ac 20:21). 1:16 Sea of Galilee. Also known as the Sea of Chinnereth (Nu 34:11), the Lake of Gennesaret (Lk 5:1), and the Sea of Tiberias (Jn 6:1). A large, freshwater lake about 13 mi. long and 7 mi. wide, and about 690 ft. below sea level (making it the lowest body of fresh water on earth), the Sea of Galilee was home to a thriving fishing industry. Simon and Andrew. The first of two sets of brothers Jesus called to follow Him. Like James and John, they were fishermen. Since Andrew had been a follower of John the Baptist (Jn 1:40), it is possible that Peter had been as well. They had evidently returned to their fishing business after John’s arrest (see note on v. 14 ). They had already met and spent time with Jesus (see note on Mt 4:18 ), but were here called to follow Him permanently. net. A rope forming a circle about 9 ft. in diameter with a net attached. It could be thrown by hand into the water, then hauled in by means of the length of weighted rope attached to it. 1:17 Follow Me. Used frequently in the gospels in reference to discipleship (2:14; 8:34; 10:21; Mt 4:19; 8:22; 9:9; 10:38; 16:24; 19:21; Lk 9:23,59,61; 18:22; Jn 1:43; 10:27; 12:26). fishers of men. Evangelism was the primary purpose for which Jesus called the apostles, and it remains the central mission for His people (cf. Mt 28:19,20; Ac 1:8). 1:18 followed Him. I.e., became His permanent disciples (see note on v. 16). 1:19 1:19 James James . . . John. John. The second set of fishermen brothers called by Jesus (see note on v. 16). Their mother and Jesus’ mother may have been sisters (cf. 15:40; Mt 27:55,56 with Jn 19:25). If so, they were Jesus’ cousins. 1:20 hired servants. This indicates that Zebedee’s fishing business was a prosperous one and that he was a man of importance (cf. Jn 18:15). 1:21 Capernaum. A prosperous fishing village on the NW shore of the Sea of Galilee, Capernaum was a more important city than Nazareth; it contained a Roman garrison and was located on a major
a They
were amazed at His teaching; for He was teaching them as one having authority, and not as the scribes. 23 Just then there was a man in their synagogue with an unclean spirit; and he cried out, 24 saying, “a What 1 business busin ess do we have with each other, Jesus 2 of b Naza Nazarreth? eth? Have Have You come to destroy us? I know who You are—c the Holy One of God!” 25 And Jesus rebuked him, saying, “Be quiet, qu iet, and 26 Throwing him into come out of him!” convulsions, the unclean spirit cried out with a loud voice and came out of him. 27 They were all a amazed, so that they de bated among themselves, themse lves, saying,“What saying ,“What is this? A new teaching teaching with with authority! authority! He commands even the unclean spirits, and they obey Him.” 28 Immediately the news about Him spread everywhere into all the surrounding district of Galilee. 22
Peter’s Mother-in-Law Is Healed Mt 8:14, 15; Lk 4:38, 39 29 a And immediately after they came b out of the synagogue, they came into the house of Simon and Andrew, with 1 James and John. 30 Now Simon’s mother-in-law was lying sick with a fever; and immedi-
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MARK 1:39
22 a Mt 7:28 24 1 Lit What to us and to You (a Heb idiom) 2 Lit the Nazarene a Mt 8:29 b Mt 2:23; Mk 10:47; 14:67; 16:6; Lk 4:34; 24:19; Ac 24:5 c Lk 1:35; 4:34; Jn 6:69; Ac 3:14 27 a Mk 10:24, 32; 16:5, 6 29 1 Or Jacob a Mk 1:29-31: Mt 8:14, 15; Lk 4:38, 39 b Mk 1:21, 23
30 1 Lit Him 31 1 Or served 32 a Mk 1:32-34: Mt 8:16, 17; Lk 4:40, 41 b Mt 8:16; Lk 4:40 c Mt 4:24 33 a Mk 1:21 34 a Mt 4:23 35 a Mk 1:35-38: Lk 4:42, 43 b Mt 14:23; Lk 5:16 Or proclaim 38 1 Or proclaim Or proclaiming 39 1 Or proclaiming a Mt 4:23; 9:35; Mk 1:23; 3:1
ately ately they they *spoke *spoke to 1 Jesus about her. her. 31 And He came to her and raised her up, taking her by the hand, and the fever left her, and she 1 waited on them.
Many Healings Mt 8:16, 17; 4:23; Lk 4:40-44 32 a When evening came, b after the sun began bringing to Him all who had set, they began bringing were ill and those who were c demon-possessed. 33 And the whole a city had gathered at the door. 34 And He a healed many who were ill with various diseases, and cast out many demons; and He was not permitting the demons to speak, because they knew who He was. 35 a In the early morning, while it was still dark, Jesus got up, left the house, and went away to a secluded place, and b was praying there. 36 Simon and his companions searched for Him; 37 they found Him, and *said to Him, “Everyone is looking for You.” 38 He *said to them, “Let us go somewhere else to the towns nearby, so that I may 1 preach there also; for that is what I came for fo r.” 39 a And He went into their synagogues throughout all Galilee, 1 preaching and casting out the demons.
road. Jesus made the city His headquarters (cf. 2:1) after His rejec1:27 with authority. See note on v. 22. Jesus had absolute aution at Nazareth (Mt 4:13; Lk 4:16-31). synagogue. The place where thority in His actions as well as His words (Mt 28:18). Jewish people gathered for worship (“synagogue” is a transliteration 1:29 the house of Simon and Andrew. Originally from Bethsaida of a Gr. word meaning “to gather together”). Synagogues originated (Jn 1:44), the two brothers had moved to Capernaum when Jesus in the Babylonian captivity after the 586 B.C. destruction destruction of of the temtem- established his headquarters there (see note on v. 21 ). James Jame s and ple by Nebuchadnezzar. They served as places of worship and in- John. Only Mark mentions their presence at the healing of Peter’s struction. Jesus frequently taught in the synagogues (cf. v. 39; 3:1; mother-in-law. 6:2), as did Paul (cf. Ac 13:5; 14:1; 17:1). teach. Mark frequently 1:30 Simon’s mother-in-law. Paul also affirmed that Peter was mentions Jesus’ teaching ministry (cf. 2:13; 4:1,2; 6:2,6,34; 10:1; married (1Co 9:5). That his mother-in-law was living with Peter and 11:17; 12:35; 14:49). his wife may indicate that her husband was dead. a fever. That she 1:22 authority. authority. Jesus’ authoritative teaching, as the spoken Word was too ill to get out of bed, coupled with Luke’s description of her of God, was in sharp contrast to that of the scribes (experts in the OT fever as a “high fever” (Lk 4:38), suggests her illness was serious, Scriptures), who based their authority largely on that of other rabbis. even life-threatening. Jesus’ direct, personal, and forceful teaching was so foreign to their 1:32 after the sun had set. Marking the close of the Sabbath experience that those who heard Him were “amazed” (cf. Tit 2:15). and the easing of the restrictions associated with it. Specifically, rab1:23 1:23 man man . . . cried cried out. out. Satan and his demon hosts opposed binic law prohibited carrying any burdens (such as stretchers) on the Jesus’ work throughout His ministry, culminating in the cross. Jesus Sabbath. they began bringing. The report of Jesus’ healing of the always triumphed over their futile efforts (cf. Col 2:15), convincingly demon-possessed man in the synagogue and Peter’s mother-in-law demonstrating His ultimate victory by His resurrection. unclean created a sensation in Capernaum and aroused the hopes of other spirit. I.e., morally impure. The term is used interchangeably in the sufferers. NT with “demon.” See note on 5:2. 1:34 not permitting the demons to speak. See notes on v. 25; 1:24 What What business business do we have with with each other . . . ? Or, possi- 3:11,12. they knew who He was. The demons’ theology is abbly, “Why do you interfere with us?” The demon was acutely aware solutely orthodox (Jas 2:19); but though they know the truth, they that he and Jesus belonged to two radically different kingdoms, and reject it and God, who is its source. 1:36 Simon and his companions. The first instance in the thus had nothing in common. That the demon used the plural pronoun “we” indicates he spoke for all the demons. Nazareth. See gospels of Peter’s assuming of leadership. Those with Peter are not note on v. 9. the Holy One of God. Cf. Ps 16:10; Da 9:24; Lk 4:34; Ac revealed, though Andrew, James, and John were likely among them. 2:27; 3:14; 4:27; Rev 3:7. Amazingly, the demon affirmed Jesus’ sin1:37 Finding Jesus after a diligent search (v. 36), Peter and the lessness and deity—truths which many in Israel denied, and still others excitedly implored Him to return to Capernaum and capitaldeny. ize on the excitement generated by the previous night’s healings. 1:39 throughout all Galilee. Mark’s terse statement summarizes 1:25 Be quiet. Jesus wanted no testimony to the truth from the demonic realm to fuel charges that He was in league with Satan (cf. a preaching tour that must have lasted for weeks, or even months (cf. Mt 4:23,24). 3:22; Ac 16:16-18).
MARK 1:40
A Leper Is Cleansed Mt 8:1-4; Lk 5:12-16 40 a Andaleper*cametoJesus,beseeching Him Him and and b fall fallin ing g on his his knee kneess befo beforre Him, Him, and saying, “If You are willing, You can make make me clea clean. n.”” 41 Move Moved d with with comp compas as-sion, Jesus stretched out His hand and touchedhim,and*saidtohim,“Iamwilling; be cleansed.” 42 Immediat Immediately elythe thelepr leprosy osy left 43 himandhewascleansed. AndHesternly w ar n e d h i m a n d i m m e d i a t e l y s e n t h i m away, 44 andHe*saidtohim,“ a Seethatyou say nothi nothing ng to anyon anyone; e; but a go, show show youryourb self self to the the prie priest st and and offer offer for your your clea cleans ns-ingwhatMosescommanded,asatestimony to them them.” .” 45 But he went out and began to a proc procla laim im it free freely ly and and to a sprea spread d the the news news 1 arou around nd,, to such such an exte extent nt that that Jesus could no long longer er publ public icly ly ente enterr a city city,, but but 2 stayed out out in unpo unpopu pula late ted d area areas; s; and and b they they were were comin coming g to Him Him from from every everywh wher ere. e.
A Paralytic Is Healed Mt 9:1-8; Lk 5:17-26 When He had come back to to Capernaum several days afterward, it was heard that
2
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40 a Mk 1:40-44: Mt 8:2-4; Lk 5:12-14 b Mt 8:2; Mk 10:17; Lk 5:12 44 a Mt 8:4 b Lv 14:132 45 1 Lit He 2 Lit was a Mt 28:15; Lk 5:15 b Mk 2:2, 13; 3:7; Lk 5:17; Jn 6:2
CHAPTER 2 2 a Mk 1:45; 2:13 3 a Mk 2:3-12: Mt 9:28; Lk 5:18-26 b Mt 4:24 4 1 Lit bring to 2 Lit where He was a Lk 5:19 b Mt 4:24 5 1 Lit child a Mt 9:2 7 1 Lit if not one, God a Is 43:25 8 1 Lit by 9 a Mt 4:24
1:40-45 Mark relates one of Jesus’ many healings during the Galilean ministry summarized in v. 39. The leper’s healing emphasizes Jesus’ miraculous power over disease, since leprosy was one of the most dreaded diseases of antiquity. 1:40 leper. Lepers were considered ceremonially unclean, and were outcasts from society (Lv 13:11). While the OT term for leprosy included other skin diseases (see note on Lv 13:2), this man may have actually had true leprosy (Hansen’s Disease), or else his cure would not have created such a sensation (v. 45). 1:41 compassion. Only Mark records Jesus’ emotional reaction to the leper’s desperate plight. The Gr. word appears only in the synoptic gospels and (apart from parables) is used only in reference to Jesus. touched him. Unlike rabbis, who avoided lepers lest they become ceremonially defiled, Jesus expressed His compassion with a physical gesture. 1:44 say nothing to anyone. The ensuing publicity would hinder Jesus’ ability to minister (as in fact happened, cf. v. 45) and divert attention away from His message. Cf. 3:12; 5:43; 7:36; see note on Mt priest. The “priest” was the one on 8:4. go, show yourself to the priest. duty at the temple. Jesus commanded the healed leper to observe the OT regulations concerning cleansed lepers (Lv 14:1-32). Until the required offerings had been made, the man remained ceremonially unclean. a testimony to them. The priest’s acceptance of the man’s offering would be public affirmation of his cure and cleansing. 1:45 proclai proclaim m it freely freely.. Only Only Mark Mark reco records rds the the clea cleanse nsed d leper leper’s ’s disdisobedienc obedience, e, althoug although h Luke Luke hints hints at it (Lk 5:15). 5:15).no longerpubli longerpubliclyenter clyenter The resu result lt of the the lepe leper’ r’ss diso disobe bedi dien ence ce was was that that Jesu Jesuss coul could d no a city city.. The longer longer ente enterr a city city with withou outt beingmobb beingmobbed ed by thos thosee seeki seeking ng to be cured cured of dise diseas ases es.. Jesu Jesus’ s’ mini minist stry ry of teac teachi hing ng in that that area area thus thus came came to a halt halt.. Jesus kept kept to the relativ relatively ely uninhab uninhabited ited regions regions to unpopulated unpopulatedareas areas.. Jesus allo allow w the the exci excite teme ment nt over over His His cure cure of the the lepe leperr to die die down down.. Luke Luke also also notes notes that that He used used His time time in the the wilde wilderne rness ss for for pray prayer er (Lk 5:16 5:16). ). 2:1 He was at home. This was likely Peter’s home, where Jesus had taken up temporary residence (cf. Mt 4:13). 2:2 the word. The good news of the gospel, that salvation is by grace alone, through faith alone, for the forgiveness of sins.
He was at home. 2 And a many were gathered together, so that there was no longer room, not even near the door; and He was speaking the word to them. 3 a And they *came, bringing to Him a b paralytic, carried by four men. 4 Being unable to 1 get to Him because of the crowd, they a removed the roof 2 above Him; and when they had dug an opening, they let down the pallet on which the b paralytic was lying. 5 And Jesus seeing their faith *said to the paralytic, “1 Son, a your sins are forgiven.” 6 But some of the scribes were sitting there and reasoning in their hearts, 7 “Why does this man speak that way? He is blaspheming; a who can forgive sins 1 but God alone?” 8 Immediately Jesus, aware 1 in His spirit that they were reasoning that way within themselves, *said to them, “Why are you reasoning about these things in your hearts? 9 Which is easier, to say to the a paralytic, ‘Your sins are forgiven’; or to say, ‘Get up, and pick up your pallet and walk’? 10 But so that you may know that the Son of Man has authority on earth to forgive sins”—He *said *said to the paralyti paralytic, c, 11 “Isaytoyou,getup,
2:3 a paralytic. Since he was lying on a bed, the man’s paralysis was severe—perhaps he was a quadriplegic. Most homes homes in Israel Israel had had flat flat roofs roofs used used 2:4 theyremoved theyremoved the roof. roof. Most for for rela relaxa xati tion on in the the cool cool of the the day day and and for for slee sleepi ping ng on hot hot nigh nights ts.. And And there there was was usual usually ly an extern external al stairw stairway ay that that exten extended ded to the roof. roof. Often Often,, as here, ere, the the roof roof was made ade of slab slabss of burnt rnt or drie dried d clay clay tha that were ere plac placed ed on supp suppor orti ting ng beam beamss whic which h stre stretc tche hed d from from wall wall to wall wall.. The The build builder er then then sprea spread d a unifo uniform rm coat coat of fresh, fresh, wet wet clay clay over over those those slabs slabs of hard harden ened ed clay clay to serv servee as a seal seal agai agains nstt the the rain rain.. The The para paraly lyti tic’ c’ss frie friend ndss took him up to the top of such a house and dug out the top coat of clay clay,, remo removi ving ng seve severa rall of the the slab slabss unti untill they they made made enou enough gh room room to paralytic. Seenoteonv.3. lower lower him him down down into into Jesus Jesus’’ prese presenc nce. e. the paralytic. 2:5 Jesus seeing their faith. The aggressive, persistent effort of the paralytic’s friends was visible evidence of their faith in Christ to heal. Son, your sins are forgiven forgiven.. Many Jews in that day believed that all disease and affliction was a direct result of one’s sins. This paralytic may have believed that as well; thus he would have welcomed forgiveness of his sins before healing. The Gr. verb for “are forgiven” refers to sending or driving away (cf. Ps 103:12; Jer 31:34; Mic 7:19). Thus Jesus dismissed the man’s sin and freed him from the guilt of it (see note on Mt 9:2 ). 2:6 the scribes. See note on Mt 2:4; cf. 1:22. 2:7 this this man . . . blasphe blasphemin ming. g. The scribes were correct in saying that only God can forgive sins (cf. Is 43:25), but incorrect in saying Jesus blasphemed. They refused to recognize Jesus’ power as coming from God, much less that He Himself was God. 2:8 in His spirit. This can also be translated, “by His spirit.” This is not the Holy Spirit, but the omniscient mind of the Savior. 2:9 Whic Which h is easie easierr . . . ? It is much easier to say, “Your sins are forgiven you.” No human can prove that such a thing actually occurred since it is invisible. Commanding a paralytic to walk would be more difficult to say convincingly, however, because the actions of the paralytic would immediately verify the effect of the command (see note on Mt 9:5 ). 2:10 But so that you may know. Jesus’ power to heal the paralytic’s physical infirmities proved the veracity of His claim and power to
pick up your pallet and go home.” 12 And he got up and immediately picked up the pallet and went out in the sight of everyone, so that they were all amazed and a were glorifying God, saying, “b We have never seen anything like this.”
Call of Matthew— Mt 9:9-13; Lk 5:27-32 And He went out again by the seashore; and a all the 1 people were coming to Him, and He was teaching them. 13
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14 1 also called Matthew a Mk 2:1417: Mt 9:9-13; Lk 5:27-32 b Mt 9:9 c Mt 8:22 15 1 Lit happens 2 I.e. irreligious Jews 3 Lit were reclining with 16 a Lk 5:30; Ac 23:9
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Lk 5:29, this was a feast that Matthew gave in Jesus’ honor. tax collectors. There were two categories of tax collectors: 1) gabbai collected general taxes on land and property, and on income, referred to as poll or registration taxes; 2) mokhes collected a wide variety of use taxes, similar to our import duties, business license fees, and toll fees. There were two categories of mokhes: great mokhes hired others to collect taxes for them; small mokhes did their own assessing and collecting. Matthew was a small mokhe. It is likely representatives of both classes attended Matthew’s feast. All of them were considered both religious and social outcasts. sinners. A term the Jews used to describe people who had no respect for the Mosaic law or rabbinic traditions, and were therefore the most vile and worthless of people. dining with. Lit. “were reclining with.” Jesus’ willingness to associate with tax collectors and sinners by sharing in the feast with them deeply offended the scribes and Pharisees. 2:16 scribes of the Pharisees. This phrase indicates that not all
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the son of Alphaeus sitting in the tax booth, and He *said to him, “c Follow Me!” And he got up and followed Him. 15 And it * 1 happened that He was reclining at the table in his house, and many tax collectors and 2 sinners 3 were dining with Jesus and His disciples; discip les; for there were many of them, and they were following Him. 16 When a the scribes of the Pharisees saw that He was eating with the sinners 14
12 a Mt 9:8 b Mt 9:33 13 1 Lit crowd a Mk 1:45
forgive sins. Son of Man. Jesus used this term for Himself to emphasize His humiliation (see notes on 14:62; Mt 8:20). It appears 14 times in Mark (v. 10,28; 8:31,38; 9:9,12,31; 10:33,45; 13:26; 14:21,41,62). 2:14 Levi the son of Alphaeus. One of the 12, more commonly known as Matthew (see Introduction to Matthew: Title). tax booth. Matthew was a publican, a tax collector, a despised profession in Palestine because such men were viewed as traitors. Tax collectors were Jews who had bought tax franchises from the Roman government. Any amount they collected over what Rome required they were allowed to keep. Thus many tax collectors became wealthy at the expense of their own people (see notes on Mt 5:46; 9:9 ). he got up and followed Him. This simple action of Matthew signified his conversion. Because his response was so immediate, it is likely Matthew was already convicted of his sin and recognized his need of forgiveness. 2:15 dining. This can also be translated, “reclining at table,” a common posture for eating when guests were present. According to
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MARK 2:17
and tax collectors, they said to His disciples, “b Why is He eating and drinking with tax collectors and 1 sinners?” 17 And hearing this, Jesus *said to them, “a It is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners.”
Parable of Cloth and Wineskins Mt 9:14-17; Lk 5:33-39 18 a John’s disciples discip les and the Pharisees Pharis ees were fasting; and they *came and *said to Him, “Why do John’s disciples and the disciples of the Pharisees fast, but Your disciples do not fast?” 19 And Jesus said to them, “While the bridegroom is with them, 1 the attendants of the bridegroom cannot fast, can they? So long as they have the bridegroom bride groom with them, they cannot fast. 20 But the a days will come when the bridegroom is taken away from them, and then they will fast f ast in that day. day. 21 “No one sews 1 a patch of unshrunk
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16 1 I.e. irreligious Jews b Mt 9:11 17 a Mt 9:12, 13; Lk 5:31, 32 18 a Mk 2:18-22: Mt 9:14-17; Lk 5:33-38 19 1 Lit sons of the bridal-chamber 20 a Mt 9:15; Lk 17:22 21 1 Lit that which is put on
2 Lit that which fills up 23 a Mk 2:23-28: Mt 12:1-8; Lk 6:1-5 b Dt 23:25 24 a Mt 12:2 26 1 Or showbread; lit loaves of presentation a 1Sa 21:1; 2Sa 8:17; 1Ch 24:6 b Lv 24:9
scribes were Pharisees (regarding scribes, see note on Mt 2:4). Pharisees were a legalistic sect of Jews known for their strict devotion to the ceremonial law (see note on Mt 3:7 ).). 2:17 I did not come to call the righteous. In the parallel passage, Lk 5:32, sinners are called “to repentance.” The repentant person—the one who recognizes he is a sinner and who turns from his sin—is the object of Jesus’ call. The person who is sinful but thinks he is righteous refuses to acknowledge his need to repent of his sin. See notes on Mt 9:12,13; Jn 9:39-41. 2:18 John’s disciples. Those followers of John the Baptist who did not transfer their allegiance to Jesus (cf. Jn 3:30; Ac 19:1-7). At this time John was in prison (Mt 4:12). Their question indicates they were observing the Pharisaic traditions (cf. Mt 9:14). the Pharisees. See note on v. 16. The association of John’s disciples with the Pharisees indicates that both groups were disturbed about the problem raised by Jesus’ association with tax collectors and sinners (cf. v. 15). fasting. The twice-a-week fast was a major expression of orthodox Judaism during Jesus’ day (cf. Lk 18:9-14). Yet, the OT prescribed only one fast, and that on the Day of Atonement (Lv 16:29,31). 2:19 attendants of the bridegroom cannot fast. In Jesus’ illustration, the “attendants of the bridegroom” were the friends the bridegroom selected to carry out the festivities. That certainly was not a time to fast, which was usually associated with mourning or times of great spiritual need. Jesus’ point was that the ritual practiced by John’s disciples and the Pharisees was out of touch with reality. There was no reason for Jesus’ followers to mourn and fast while enjoying the unique reality that He was with them. 2:20 taken away from them. This refers to a sudden removal or being snatched away violently—an obvious reference to Jesus’ capture and crucifixion. then they will fast. An appropriate time for mourning was to be at the crucifixion of Jesus. 2:21,22 Jesus offered two parables to illustrate that His new and internal gospel of repentance from and forgiveness of sin could not be connected to or contained in the old and external traditions of self-righteousness and ritual (see note on Mt 9:17 ).). 2:22 fresh wineskins. Newly made and unused wineskins provided the necessary strength and elasticity to hold up as wine fermented.
cloth on an old garment; otherwise 2 the patch pulls away from it, the new from the old, and a worse tear results. 22 No one puts new wine into old wineskins; otherwise the wine will burst the skins, and the wine is lost and the skins as well; but one puts new wine into fresh wineskins.”
Controversy over Sabbath-Work Mt 12:1-8; Lk 6:1-5 23 a And it happened that He was passing through the grainfields on the Sabbath, and His disciples began to make their way along while b picking the heads of grain. 24 The Pharisees were saying to Him, “Look, a why are they doing what is not lawful on the Sabbath?” 25 And He *said to them, “Have you never read what David did when he was in need and he and his companions became hungry; 26 how he entered the house of God in the time of a Abiathar the high priest, and ate the 1 consecrated bread, which b is not lawful for
2:23 grainfields. The roads in first-century Israel were primarily major arteries; so once travelers left those main roads they walked along wide paths that bordered and traversed pastures and grainfields. on the Sabbath. “Sabbath” transliterates a Heb. word that refers to a ceasing of activity or rest. In honor of the day when God rested from His creation of the world (Ge 2:3), the Lord declared the seventh day of the week to be a special time of rest and remembrance for His people, which He incorporated into the Ten Commandments (see note on Ex 20:8 ). But hundreds of years of rabbinical teaching had added numerous unbearable and arbitrary restrictions to God’s original requirement, one of which forbade any travel beyond 3,000 ft. of one’s home (cf. Nu 35:5; Jos 3:4). picking the heads of grain. Travelers who did not take enough food for their journey were permitted by Mosaic law to pick enough grain to satisfy their hunger (Dt 23:24,25; see note on Mt 12:2 ). 2:24 what is not lawful on the Sabbath. Rabbinical tradition had interpreted the rubbing of grain in the hands (cf. Lk 6:1) as a form of threshing and had forbidden it. Reaping for profit on the Sabbath was forbidden by Mosaic law (Ex 34:21), but that was obviously not the situation here (see note on Mt 12:2). Actually the Pharisees’ charge was itself sinful since they were holding their tradition on a par with God’s Word (see notes on Mt 15:2-9 ). 2:25 He said to them, them, “Have “Have you you never never read read . . . ?” Jesus’ sarcasm pointed out the main fault of the Pharisees, who claimed to be experts and guardians of Scripture, yet were ignorant of what it actually taught (cf. Ro 2:17-24). what David did. David and his companions were fleeing for their lives from Saul when they arrived at Nob, where the tabernacle was located at that time. Because they were hungry, they asked for food (cf. 1Sa 21:1-6). 2:26 in the time of Abiathar the high priest. The phrase “in the time” can mean “during the lifetime.” According to 1Sa 21:1, Ahimelech was the priest who gave the bread to David. Abiathar was Ahimelech’s son, who later was the High-Priest during David’s reign. Since Ahimelech died shortly after this incident (cf. 1Sa 22:19,20), it is likely that Mark simply added this designation to identify the well known companion of David who later became the High-Priest, along with Zadok (2Sa 15:35). the consecrated bread. Twelve loaves of unleavened bread (representing the 12 tribes of Israel) were placed on the table in the sanctuary and at the end of the
anyone to eat except the priests, and he also gave it to those who were with him?” 27 Jesus said to them, “a The Sabbath 1 was made 2 for man, and b not man 2 for the Sab bath. 28 So the Son of Man is Lord even of the Sabbath.”
Controversy over Sabbath-Healing Mt 12:9-13; Lk 6:6-10 a He b entered again into a synagogue; and a man was there whose hand was withered. 2 a They were watching Him to see if He would heal him on the Sabbath, b so that they might accuse Him. 3 He *said to the man with the withered hand, “ 1 Get up and come forward!” 4 And He *said to them, “Is it lawful to do good or to do harm on the Sabbath, to save a life or to kill?” But they kept silent. 5 After a looking around at them with anger, grieved at their hardness of heart, He *said to the man, “Stretch out your hand.” And he stretched it out, and
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27 1 Or came into being 2 Lit because for the sake of a Ex 23:12; Dt 5:14 b Col 2:16
CHAPTER 3 1 a Mk 3:1-6: Mt 12:914; Lk 6:6-11 b Mk 1:21, 39 2 a Lk 6:7; 14:1; 20:20 b Mt 12:10; Lk 6:7; 11:54 Lit Arise into the 3 1 Lit Arise midst 5 a Lk 6:10 6 1 Lit giving counsel a Mt 22:16; Mk 12:13 7 a Mk 3:7-12: Mt 12:15, 16; Lk 6:17-19 b Mt 4:25; Lk 6:17 8 a Jos 15:1, 21; Eze 35:15; 36:5 b Mt 11:21 9 a Mk 4:1; Lk 5:1-3 10 a Mt 4:23 b Mk 5:29, 34; Lk 7:21 c Mt 9:21; 14:36; Mk 6:56; 8:22 11 a Mt 4:3
week replaced with fresh ones. The old loaves were to be eaten only by the priests. While it was not normally lawful for David and his companions to eat this consecrated bread, neither did God want them to starve, so nowhere does Scripture condemn them for eating (see note on Mt 12:4 ). 2:27 The Sabbath was made for man. God instituted the Sabbath to benefit man by giving him a day to rest from his labors and to be a blessing to him. The Pharisees turned it into a burden and made man a slave to their myriad of man-made regulations. 2:28 Lord even of the Sabbath. Jesus claimed He was greater than the Sabbath, and thus was God. Based on that authority, Jesus could in fact reject the Pharisaic regulations concerning the Sabbath and restore God’s original intention for Sabbath observance to be a blessing not a burden. 3:1-6 This is the last of the 5 conflict episodes which began in 2:1 (2:1-11; 13-17; 18-22; 23-28), and as such it gives a sense of climax to the growing antagonism between Jesus and the Jewish leaders. In this encounter, Jesus gave the Pharisees a living illustration of scriptural Sabbath observance and His sovereign authority over both man and the Sabbath. 3:1 synagogue. The Jews’ local places of assembly and worship (see note on 1:21). hand was withered. This describes a condition of paralysis or deformity from an accident, a disease, or a congenital defect. 3:2 accuse. The Pharisees were not open to learning from Jesus, but only looked for an opportunity to charge Him with a violation of the Sabbath, an accusation they could bring before the Sanhedrin. 3:4 Jesus countered the Pharisees with a question that elevated the issue at hand from a legal to a moral problem. Is it lawful. A reference to the Mosaic law. Jesus was forcing the Pharisees to examine their tradition regarding the Sabbath to see if it was consistent with God’s OT law. to do do good good . . . harm harm . . . to sav savee . . . kill kill.. Christ used a device common in the Middle East—He framed the issue in terms of clear-cut extremes. The obvious implication is that failure to do good or save a life was wrong and not in keeping with God’s original intention for the Sabbath (see notes on 2:27; Mt 12:10). But they kept silent. The Pharisees refused to answer Jesus’ question, and by so doing implied that their Sabbath views and practices were false. 3:5 anger. Definite displeasure with human sin reveals a healthy, moral nature. Jesus’ reaction was consistent with His divine nature
MARK 3:12
his hand was restored. 6 The Pharisees went out and immediately began 1 conspiring with the a Herodians against Him, as to how they might destroy Him. 7 a Jesus withdrew to the sea with His disciples; ciples; and b a grea greatt multit multitude ude from from Gali Galilee lee follow followed; ed; and also from from Judea, Judea, 8 and and from from Jerusalem, and from a Idumea Idumea,, and and beyon beyond d the Jor Jordan, and the vicinity of b Tyre yre and and Sidon Sidon,, a grea greatt numbe numberr of peopl peoplee hear heard d of all all 9 thatHewasdoingandcametoHim. a And H e t o l d H i s d i s c i p l e s t h a t a b o at s h o u l d stan stand d ready eady for for Him Him beca becaus usee of the the crow crowd, d, 10 so that that they they woul would d not not crow crowd d Him; Him; forHe a had heal healed ed many many,, with with the the resul esultt that that all all b thos thosee who who had afflict afflictions ions pressed pressed around around 11 c Him in order to touc touch h Him. Him. Whenever theunc the unclea lean n spi spirit ritss saw saw Him, Him, they they would would fall fall a down down befo before re Him Him and and shou shout, t, “You “You are are the 12 a Son Son of God! God!”” And And He earnestly earnestly warned 1 them them not not to tell tell who who He was. was. 12 1 Lit make Him known a Mt 8:4
and proved that He is the righteous Son of God. This kind of holy indignation with sinful attitudes and practices was to be more fully demonstrated when Jesus cleansed the temple (cf. 11:15-18; Mt 21:12,13; Lk 19:45-48). their hardness of heart. This phrase refers to an inability to understand because of a rebellious attitude (Ps 95:8; Heb 3:8,15). The Pharisees’ hearts were becoming more and more obstinate and unresponsive to the truth (cf. 16:14; Ro 9:18). 3:6 the the Phari Pharisee seess . . . began conspiring. They absolutely refused to be persuaded by anything Jesus said and did (cf. Jn 3:19), but were instead determined to kill Him. The Gr. word for “conspiring” includes the notion of carrying out a decision already made—the Pharisees were simply discussing how to implement theirs. Herodians. This secular political party, which took its name from Herod Antipas and was strong in its support for Rome, opposed the Pharisees on nearly every issue, but were willing to join forces with them because both desperately wanted to destroy Jesus. See note on Mt 22:16. 3:8 In spite of His conflicts with the Pharisees, Jesus remained very popular with the ordinary people. Mark is the only gospel writer who at this point in Jesus’ ministry noted that the masses came from all parts of Palestine to see and hear Him. Idumea. An area SE of Judea, mentioned only here in the NT and populated by many Edomites (originally descendants of Esau, see note on Ge 36:43). By this time it had become mostly Jewish in population and was considered a part of Judea. beyond the Jordan. The region E of the Jordan River, also called Perea, and ruled by Herod Antipas. Its population contained a large number of Jews. Tyre and Sidon. Two Phoenician cities on the Mediterranean coast, N of Galilee. Phoenicia as a whole was often designated by these cities (cf. Jer 47:4; Joel 3:4; Mt 11:21; Ac 12:20). 3:10 afflictions. Lit. “a whip, a lash,” sometimes translated “plagues,” or “scourges.” This metaphorically describes various painful, agonizing, physical ailments and illnesses. 3:11 unclean spirits. This refers to demons (see note on 1:23; cf. Lk 4:41). saw Him. The tense of the Gr. verb means there were many times when demons looked at Jesus and contemplated the truth of His character and identity. You are the Son of God! G od! Cf. 1:24. The demons unhesitatingly affirmed the uniqueness of Jesus’ nature, which Mark saw as clear proof of Jesus’ deity. 3:12 warne warned d . . . not to to tell tell who He He was. was. Jesus always rebuked demons for their testimonies about Him. He wanted His teaching
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Lk 6:12-16 Selection of the Twelve— Lk And He *went up on a the mountain and *b summoned those whom He Himself wanted, and they came to Him. 14 And He appointed twelve, so that they would be with Him and that He could send them out to preach, 15 and to have authority to cast out the demons. 16 And He appointed the twelve: a Simon (to whom He gave the name Peter), 17 and 1 James, James , the son of Zebedee, and John the brother of 1 James (to them He gave the name Boanerges, which means, “Sons of Thunder”); 18 and Andrew, Andrew, and Philip, P hilip, and Bartholomew, B artholomew, and Matthew, Matthew, and Thomas, and 1 James the son of Alphaeus, and Thaddaeus, and Simon the 2 Zealot; 19 and Judas Iscariot, who betrayed Him. 13
Scribes Commit the Unpardonable Sin Mt 12:24-32; Lk 11:17-23 11:17-23 20 AndHe*came 1 a home, home, and and the the b crowd *gathered *gathered again, c to such such an exte extent nt that that they they 2 a 21 coul could d not even even eat eat a mea meal. When His 1 own people people heard heard of this, this, they they went went out out to take take cust custod ody y of Him; Him; for for they they wer were sayi saying ng,, 22 b “ He has lost His senses.” The The scri scribe bess
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13 a Mt 5:1; Lk 6:12 b Mt 10:1; Mk 6:7; Lk 9:1 16 a Mk 3:16-19: Mt 10:2-4; Lk 6:14-16; Ac 1:13 17 1 Or Jacob Or Jacob 18 1 Or Jacob Or Jacob 2 Or Cananaean 20 1 Lit into a house 2 Lit bread a Mk 2:1; 7:17; 9:28 b Mk 1:45; 3:7 c Mk 6:31 21 1 Or kinsmen a Mk 3:31f b Jn 10:20; Ac 26:24
22 1 Or Beezebul; others read Beelzebub a Mt 15:1 b Mt 10:25; 11:18 c Mt 9:34 23 a Mk 3:23-27: Mt 12:25-29; Lk 11:17-22 b Mt 13:3ff; Mk 4:2ff c Mt 4:10 26 1 Lit he has an end a Mt 4:10 27 a Is 49:24, 25 28 a Mt 12:31, 32; Mk 3:28-30; Lk 12:10 29 a Lk 12:10 31 a Mk 3:31-35: Mt 12:46-50; Lk 8:19-21
and actions, not the impure words of demons, to proclaim who He was (see note on 1:25; cf. Ac 16:16-18). 3:13 summoned those whom He Himself wanted. The Gr. verb “summoned” stresses that Jesus acted in His own sovereign interest when He chose the 12 disciples (cf. Jn 15:16). 3:14 appointed twelve. Christ, by an explicit act of His will, formed a distinct group of 12 men who were among His followers (see note on Mt 10:1). This new group constituted the foundation of His church (cf. Eph 2:20). 3:15 have authority. This word is sometimes rendered “power.” Along with the main task of preaching, Jesus gave the 12 the right to expel demons (cf. Lk 9:1). 3:16-19 A list of the 12 (see notes on Mt 10:2-4 ). 3:16 Peter. From this point on (except in 14:37), Mark uses this name for Simon, though this is not when the designation was first given (cf. Jn 1:42), nor does it mark the complete replacement of the name Simon (cf. Ac 15:14). The name means “stone,” and describes Peter’s character and activities, namely his position as a foundation rock in the building of the church (cf. Mt 16:18; Eph 2:20). 3:17 Sons of Thunder. Mark defines the Aram. term “Boanerges” for his Gentile readers. This name for the two brothers probably referred to their intense, outspoken personalities (cf. 9:38; Lk 9:54). 3:18 Thaddaeus. The only name that is not the same in all the NT lists of the 12 (cf. Mt 10:2-4; Lk 6:14-16; Ac 1:13). Luke and Acts call him “Judas the son of James,” and Jn 14:22 refers to him as “Judas (not Iscariot).” the Zealot. This does not indicate that this Simon was a native of Cana. Rather, the word is derived from the Aram. which means “to be zealous” and was used for those who were zealous for the law. Luke uses the word transliterated from the Gr. term that meant “the Zealot” (Lk 6:15; see note on Mt 10:4 ). 3:19 Iscariot. This Heb. term means “man of Kerioth,” as in Kerioth-hezron, S of Hebron (Jos 15:25). 3:20 3:20 came came home home.. This This refers refers to Jesus Jesus’’ retur return n to Capern Capernau aum m (cf. (cf. 2:1). 2:1). 3:21 His own people. In Gr., this expression was used in various
who who came came down down a from from Jerusa Jerusalem lem were were saysaying, ing, “He “He is po poss sses esse sed d by 1 b Beelzeb Beelzebul,” ul,” and “c He casts out the demons by the ruler of the the demon demons.” s.” 23 a And He called them to H i m s e l f a nd b e g a n s p e a k i n g t o t h e m i n b parables parables,, “How “How can c Sata Satan n cast cast out Sata Satan? n? 24 If a king kingdo dom m is divi divide ded d agai agains nstt itse itself lf,, that that 25 kingdo kingdom m cann cannot ot stand stand.. If a house is divide vided d aga against inst itse itself lf,, that that house ouse will will not not be a 26 able to stand. If Satan has risen up agai agains nstt hims himsel elff and and is divi divide ded, d, he cann cannot ot 27 1 a stand, stand, but he is finish finished! ed! But But no one one can can ente enterr the the str strong ong man man’s hous housee and and plun plunde derr his his prop proper erty ty unles unlesss he first first bind bindss the the stron strong g man, man, and and then then he will will plun plunde derr his his hous house. e. 28 “a Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies blasp hemies they utter; 29 but a whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin”— 30 because becaus e they were saying, saying , “He has an unclean spirit.”
New Relationships Are Defined Mt 12:46-50; Lk 8:19-21 31 a Then Then Hismot His mother heran and d His His broth brother erss *ar*arrived, and standing outside they sent word
ways to describe someone’s friends or close associates. In the strictest sense, it meant family, which is probably the best understanding here. take custody of Him. Mark used this same term elsewhere to mean the arrest of a person (6:17; 12:12; 14:1,44,46,51). Jesus’ relatives evidently heard the report of v. 20 and came to Capernaum to restrain Him from His many activities and bring Him under their care and control, all supposedly for His own good. lost His senses. Jesus’ family could only explain His unconventional lifestyle, with its willingness for others always to impose on Him, by saying He was irrational or had lost His mind. 3:22 scribes. Jewish scholars, also called lawyers, (mostly Pharisees) who were experts on the law and its application (see note on Mt 2:4). Beelzebul. Satan (see note on Lk 11:15). 3:23 parables. Jesus answered the scribes by making an analogy between well known facts and the truths He expounded (see note on Mt 13:3). 3:26 he is finished! An expression used only in Mark which refers to Satan’s ultimate doom as head of the demonic world system. See notes on Rev 20:1-10. 3:27 enter the strong man’s house and plunder his property. One must be stronger than Satan in order to enter his domain (“strong man’s house”), bind him (restrain his action), and free (“plunder”) people (“his property”) from his control. Only Jesus had such power over the devil. Cf. Ro 16:20; Heb 2:14,15. 3:28 Truly I say to you. Mark’s first use of this expression, which occurs throughout the gospels, was employed as a formula that always introduced truthful and authoritative words from Jesus (cf. 6:11; 8:12; 9:1,41; 10:15,29; 11:23; 12:43; 13:30; 14:9,18,25,30). 3:29 whoever whoever blasphemes blasphemes . . . never has has forgiveness. forgiveness. Whenever someone deliberately and disrespectfully slanders the person and ministry of the Holy Spirit in pointing to the Lordship and redemption of Jesus Christ, he completely negates and forfeits any possibility of present or future forgiveness of sins (see note on Mt 12:31), because he has wholly rejected the only basis of God’s salvation. 3:31 His mother and His brothers. Jesus’ earthly family (see
to Him and called Him. 32 A crowd was was sitting around Him, and they *said to Him, “Behold, Your mother and Your brothers are outside looking for You.” You.” 33 Answering them, He *said, “Who are My mother and My brothers?” 34 Looking about at those who were sitting around Him, He *said, “a Behold My mother and My brothers! 35 For whoever a does the will of God, he is My brother and sister and mother.”
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34 a Mt 12:49 35 a Eph 6:6; Heb 10:36; 10:36; 1Pe 4:2; 1 Jn 2:17
CHAPTER 4 1 a Mk 4:1-12: Mt 13:115; Lk 8:4-10 b Mk 2:13; 3:7 c Lk 5:1-3 2 a Mt 13:3ff; Mk 3:23; 4:2ff
Parable of the Soils Mt 13:1-23; Lk 8:4-15 a He began to teach teach again again b by the sea. And such a very large crowd gathered to Him that c He got into a boat in the sea and sat down; and the whole crowd was by the sea on the land. 2 And He was teaching them many things in a parables, and was saying to them in His teaching, 3 “Listen to this! Behold, the sower went out to sow; 4 as he was sowing, some seed fell beside the road, and the birds came and ate it up. 5 Other seed fell on the rocky ground rocky ground where it did not have much soil; and immediately it sprang up because it had no depth of soil. 6 And after the sun had risen, it was scorched; and because it had no root, it withered away. 7 Other seed fell among the thorns, and the thorns came up and choked
4
9 1 Or hear!; or listen! a Mt 11:15; Mk 4:23; Rev 2:7, 11, 17, 29 10 1 Lit those about Him 11 a 1Co 5:12f; Col 4:5; 1Th 4:12; 1Ti 3:7 b Mk 3:23; 4:2 12 a Is 6:9f; 43:8; Jer 5:21; Eze 12:2; Mt 13:14; Lk 8:10; Jn 12:40; Ro 11:8 13 a Mk 4:13-20: Mt 13:18-23; Lk 8:11-15 15 a Mt 4:10f; 1Pe 5:8; Rev 20:2, 3, 7-10
notes on v. 21; Mt 12:46 ). The narrative that left off at v. 21 resumes here. 3:35 Jesus made a decisive and comprehensive statement on true Christian discipleship. Such discipleship involves a spiritual relationship that transcends the physical family and is open to all who are empowered by the Spirit of God to come to Christ in repentance and faith and enabled to live a life of obedience to God’s Word. 4:1 sat. The typical rabbinical position for teaching; and more practically, Jesus may have sat because of the rocking of the boat in the water. 4:2 parables. A common method of teaching in Judaism, which Jesus employed to conceal the truth from unbelievers while explaining it to His disciples (cf. v. 11; see note on Mt 13:3). 4:3-8 This parable depicts the teaching of the gospel throughout the world and the various responses of people to it. Some will reject it; some will accept it for a brief time but then fall away; yet some will believe and will lead others to believe. 4:4 beside the road. Either a road near a field’s edge or a path that traversed a field, both of which were hard surfaces due to constant foot traffic. 4:5 rocky ground ground . Beds of solid rock, usually limestone, lying under the surface of good soil. They are a little too deep for the plow to reach, and too shallow to allow a plant to reach water and develop a decent root system in the small amount of soil that covers them. 4:7 thorns. Tough, thistle-bearing weeds that use up the available space, light, and water which good plants need. 4:8 produ produced ced . . . a hundre hundredfo dfold. ld. An average ratio of harvested grain to what had been sown was 8 to 1, with a 10 to 1 ratio considered exceptional. The yields Jesus refers to are like an unbelievable harvest. 4:9 He who has ears to hear, hear, let him hear. hear. On the surface, this is
MARK 4:17
it, and it yielded no crop. 8 Other seeds fell into the good soil, and as they grew up and increased, they yielded a crop and produced thirty, sixty, and a hundredfold.” 9 And He was saying, “ a He who has ears to hear, 1 let him hear.” 10 As soon as He was alone, 1 His followers, along with the twelve, began asking Him about the parables. 11 And He was saying to them, “To you has been given the mystery of the kingdom of God, but a those who are outside get everything b in parables, 12 so that a WHILE WHILE SEEING SEEING, THEY MAY MAY SEE SEE AND AND NOT NOT PERCE ERCEIV IVE E, AND AND WHIL WHILE E HEAR HEARIN ING G, THEY THEY MAY MAY HEAR HEAR AND AND NOT NOT UNDE UNDERS RST TAND AND , OTHERWISE T HEY MIGHT RETURN AND BE FOR GIVEN.” 13 a And He *said to them, “Do you not understand this parable? How will you understand all the parables? 14 The sower sows the word. 15 These are the ones who are beside the road where the word is sown; and when they hear, immediately a Satan comes and takes away the word which has been sown in them. 16 In a similar way these are the ones on whom seed was sown on the rocky places, rocky places, who, when they hear the word, immediately receive it with joy; 17 and they have no firm root in themselves, but are only temporary; then,
a call for the listener to be attentive and discern the meaning of His analogy. Yet more than human understanding is necessary to interpret the parable—only those who have been redeemed will have the true meaning explained to them by the divine Teacher. 4:11 myst mystery ery . . . parable parables. s. A “mystery” in the NT refers to something previously hidden and unknown but revealed in the NT ( see notes on 1Co 2:7; Eph 3:4-6 ). In context, the subject of the mystery is the kingdom of heaven (see note on Mt 3:2 ), which Jesus communicates in the form of parables. Thus the mystery is revealed to those who believe, yet it remains concealed to those who reject Christ and His gospel (see note on Mt 13:11). but those who are outside. Those who are not followers of Christ. 4:12 so that. See note on Mt 13:13. Unlike Matthew, which specifically quotes Is 6:9,10, Mark quotes Jesus as giving the substance of what Isaiah wrote in that text. OTHERW OTHERWISE ISE THEY MIGHT MIGHT RETURN RETURN. The implication is that unbelievers do not want to turn from sin (see notes on Mt 13:3,13). 4:13 all the parables. Understanding the parable of the sower was to be key in the disciples’ ability to discern the meaning of Jesus’ other parables of the kingdom (vv. 21-34). 4:14-20 Jesus’ explanation of the parable of the sower, who is in fact Jesus Himself (cf. Mt 13:37) and anyone who proclaims the gospel. 4:14 the word. Luke 8:11 says it is the “word of God,” and Mt 13:19 calls it the “word of the kingdom.” It is the salvation gospel (see note on Mt 13:19). 4:16 receive it with joy. An enthusiastic, emotional, yet superficial response to the gospel that does not take into account the cost involved. 4:17 no firm root. Because the person’s heart is hard, like the rocky ground (see note on v. 5 ), the gospel never takes root in the in-
MARK 4:18
when when affli afflicti ction on or persec persecuti ution on arises arisesbec becaus ausee of the the wor word, imme immedi diat atel ely y they they 1 fall fall away away. 18 And others are the ones on whom seed was was sown sown amon among g the the thor thorns ns;; thes thesee are are the the 19 one ones who have heard the wor word, but the a 1 worr worrie iess of the worl world, d, and and the the b deceitfulness ness of riches riches,, and and the the desir desires es foroth for other er things things ente enterr in and and chok chokee the the word word,, and and it beco become mess 20 unfruitful. And those are the ones on whom whom seed seed was was sown sown on the the good good soil soil;; and and a the they hear the word ord and acce ccept it and bear fruit, fruit, thirty thirty,, sixty sixty, and a hundre hundredfol dfold.” d.” Lk 8:16-18 Parable of the Lamp— Lk And He was saying to them, “a Alamp is not brought to be put under a 1 basket, is it, or under a bed? Is it not brought to be put on the lampstand? 22 a For nothing is hidden, except to be revealed; nor has anything been secret, secret, but that it would come to light. 23 a If anyone has ears to hear, let him hear.” 24 And He was saying to them, “Take care what you listen to. 1 a By your standard of measure it will be measured to you; and more will be given you besides. 25 a For whoever has, to him more shall be given; and whoever does not have, even what he has shall be taken away from him.” 21
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17 1 Lit are caused to stumble 19 1 Or age a Mt 13:22; Ro 12:2; Eph 2:2; 6:12 b Pr 23:4; 1Ti 6:9, 10, 17 20 a Jn 15:2ff; Ro 7:4 Or peck-measure 21 1 Or peck-measure a Mt 5:15; Lk 8:16; 11:33 22 a Mt 10:26; Lk 8:17; 12:2 23 a Mt 11:15; 13:9, 43; Mk 4:9; Lk 8:8; 14:35; Rev 3:6, 13, 22; 13:9 24 1 Lit By what measure you measure a Mt 7:2; Lk 6:38 25 a Mt 13:12; 25:29; Lk 8:18; 19:26
29 1 Lit sends forth a Joel 3:13 30 1 Lit compare a Mk 4:30-32: Mt 13:31, 32; Lk 13:18, 19 b Mt 13:24 32 1 Or sky a Eze 17:23; Ps 104:12; Eze 31:6; Da 4:12
dividual’s soul and never transforms his life—there is only a temporary, surface change. affliction or persecution. Not the routine difficulties and troubles of life, but specifically the suffering, trials, and persecutions which result from one’s association with God’s Word. fall away. The Gr. word also means “to cause offense,” from which comes the Eng. word “scandalize.” All those meanings are appropriate since the superficial believer is offended, stumbles, and falls away when his faith is put to the test (cf. Jn 8:31; 1Jn 2:19). 4:19 worries of the world. Lit. “the distractions of the age.” A preoccupation with the temporal issues of this present age blinds a person to any serious consideration of the gospel (cf. Jas 4:4; 1Jn 2:15,16). deceitfulness of riches. Not only can money and material possessions not satisfy the desires of the heart or bring the lasting happiness they deceptively promise, but they also blind those who pursue them to eternal, spiritual concerns (1Ti 6:9,10). Three Gr. presen presentt parti particip ciples les 4:20 hear . . . accept . . . bear fruit. Three mark mark cont contin inui uing ng acti action on.. Beli Believ ever ers, s, in cont contra rast st to unbe unbeliliev ever ers, s, hear hear God’ God’ss Word Word beca becaus usee God God allo allow ws them them to hear hear it. it. They They “acc “accep ept” t” it— it— they they unde unders rsta tand nd and and obey obey it beca becaus usee God God open openss thei theirr mind mind and and hear heartt and transf transform ormss their their lives. lives. The The resul resultt is that that they they produ produce ce spiri spiritu tual al fruit. fruit. 4:21 lamp. This refers to a very small clay bowl made with a spout to hold a wick and containing a few ounces of oil that served as the fuel. the lampstand. In common homes, this was simply a shelf protruding from the wall. Wealthier homes might have separate, ornate stands (cf. Rev 1:12). 4:22 nothi nothing ng is hidden hidden . . . reveal revealed. ed. The purpose in keeping something hidden is so that one day it can be revealed. Jesus’ teaching was never intended to be just for an inner circle of followers. It would be the responsibility of the disciples to communicate the gospel of the kingdom to the world at large (cf. Mt 28:19,20). 4:24 By your standard of measure. The spiritual results which the disciples realized were to be based on the amount of effort they put forth; they would reap as they had sown. more will be given. The one who has learned spiritual truth and applied it diligently will receive even more truth to faithfully apply.
Parable of the Growing Seed And He was saying, “The kingdom of God is like a man who casts seed upon the soil; 27 and he goes to bed at night and gets up by day, and the seed sprouts and grows—how, he himself does not know. 28 The soil produces crops by itself; first the blade, then the head, then the mature grain in the head. 29 But when the crop permits, he immediately 1 a puts in the sickle, because the harvest has come.” 26
Parable of the Mustard Seed Mt 13:31-35 30 a And He said, “How shall we 1 b picture the kingdom of God, or by what para ble shall we present it? 31 It is like a mustard seed, which, when sown upon the soil, though it is smaller than all the seeds that are upon the soil, 32 yet when it is sown, it grows up and becomes larger than all the garden plants and forms large branches; so that a THE THE BIRD BIRDS S OF THE THE 1 AIR can NEST NEST UNDE UNDER R ITS ITS SHAD SHADE E .” 33 With many such parables He was speaking the word to them, so far as they were able to hear it; 34 and He did not
4:26-29 This parable is recorded only by Mark and complements the parable of the sower by explaining in more depth the results of spiritual growth accomplished in good soil. 4:26 kingdom of God. See note on 1:15. 4:29 puts in the sickle, sickle, because the harvest has come. come. When the grain is ripe, the sower of the seed must harvest the crop. There are two possible interpretations of this unexplained parable. It could be referring to the entire scope of the kingdom, from the time Jesus sowed the gospel message until the final harvest in the future. His disciples would continue the work of presenting the gospel that would eventually yield a harvest. The better interpretation pictures the gospel working in lives. After the gospel is presented, the Word of God works in the individual heart, sometimes slowly, until the time when God reaps the harvest in that individual and saves him. 4:30-32 This parable of the mustard seed pictures the kingdom of God beginning with a small influence and then becoming worldwide in its scope. 4:31 a mustard seed. A reference to the common black mustard plant. The leaves were used as a vegetable and the seed as a condiment. It also had medicinal benefits. smaller than all. The mustard seed is not the smallest of all seeds in existence, but it was in comparison to all the other seeds the Jews sowed in Israel. RD S OF TH E A IR IR. While not a tree in the truest sense of the 4:32 BI RD word, the mustard shrub has been known to grow as large as 15 ft. high and to have the properties of a tree, such as having branches large enough for birds to nest in. The tree represents the sphere of salvation, which would grow so large that it would provide shelter, protection, and benefit to people (see note on Mt 13:32). Even unbelievers have been blessed by association with the gospel and the power of God in salvation. Christians have been a benediction to the world. See note on 1Co 7:14. 4:33,34 This conclusion to Mark’s account of Jesus’ parables highlights Mark’s recording only representative samples of all the parables Jesus taught. 4:34 He did not speak to them without a parable. On that par-
speak to them a without a parable; but He was b explaining everything privately to His own disciples.
The Sea Is Stilled Mt 8:23-27; Lk 8:22-25 35 a On that day, when evening came, He *said to them, “Let us go over to the other side.” 36 1 Leaving the crowd, they *took Him along with them a in the boat, just as He was; and other boats were with Him. 37 And there *arose a fierce gale of wind, and the waves were breaking over the boat so much that the boat was already filling up. 38 Jesus Himself Himself was was in the stern, stern, asleep asleep on the cushion; and they *woke Him and *said to Him, “Teacher, “Teacher, do You not care that we are perishing?” 39 And He got up and a rebuked the wind and said to the sea, “Hush, be still.” And the wind died down and 1 it became perfectly calm. 40 And He said to them, “Why are you 1 afraid? a Do you still have no faith?” 41 They became very much afraid and said to one another, “Who then is this, that even the wind and the sea obey Him?”
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MARK 5:9
34 a Mt 13:34; Jn 10:6; 16:25 b Lk 24:27 35 a Mk 4:35-41: Mt 8:18, 23-27; Lk 8:22, 25 36 1 Or Sending away a Mk 3:9; 4:1; 5:2, 21 39 1 Lit a great calm occurred a Ps 65:7; 89:9; 107:29; Mt 8:26; Lk 8:24 40 1 Or cowardly a Mt 14:31; Lk 8:25
CHAPTER 5 1 a Mk 5:1-17: Mt 8:2834; Lk 8:26-37 2 a Mk 3:9; 4:1, 36; 5:21 b Mk 1:23 7 1 Lit What to me and to you (a Heb idiom) a Mt 8:29 b Mt 4:3 c Lk 8:28; Ac 16:17; Heb 7:1 9 a Mt 26:53; Mk 5:15; Lk 8:30
Demons Are Cast into Swine Mt 8:28-34; Lk 8:26-39 a They came to the the other side side of the sea, sea, into the country of the Gerasenes. 2 When He got out of a the boat, immediately a man from the tombs b with an unclean spirit met Him, 3 and he had his dwelling among the tombs. And no one was able to bind him anymore, even with a chain; 4 because he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles broken in pieces, and no one was strong enough to subdue him. 5 Constantly, night and day, he was screaming among the tombs and in the mountains, and gashing himself with stones. 6 Seeing Jesus from a distance, he ran up and bowed down before Him; 7 and shouting with a loud voice, he *said, “1 a What business do we have with each other, Jesus, b Son of c the Most High God? I implore You by God, do not torment me!” 8 For He had been saying to him, “Come out of the man, you unclean spirit!” 9 And He was asking him, “What is your name?” And he *said to Him, “My name is a Legion; for we are many.”
5
ticular day, Jesus spoke to the larger crowd only in parables. This 5:2 a man from the tombs. Mark mentions only one of the method of teaching left unbelievers with riddles and kept them demon-possessed men, who was probably the more prominent of from being forced to believe or disbelieve Him—they could make the two (cf. Mt 8:28). The “tombs”—common dwelling places for no decision to follow Him since they did not understand what He the demented of that day—were burial chambers carved out of taught. rock hillsides on the outskirts of town. If the man and his possible 4:35-41 This account demonstrates Jesus’ unlimited power over companion were Jews, for whom touching dead bodies was a great defilement, living in such an area was an added torment. unclean the natural world. 4:35 the other side. Jesus and His disciples were on the western spirit. This refers to the demon who was controlling the man. Such shore of the Sea of Galilee. To escape the crowds for a brief respite, spirits in themselves were morally filthy and caused much harm for Jesus wanted to go to the eastern shore, which had no large cities those whom they possessed (see notes on 1:32-34 ; cf. Lk 4:33,36; 7:21; 8:2). and therefore fewer people. 5:3 no one was able to bind him. Multiple negatives are used in 4:37 fierce gale of wind. Wind is a common occurrence on that lake, about 690 ft. below sea level and surrounded by hills. The Gr. the Gr. text to emphasize the man’s tremendous strength. 5:4 shackles and chains. “Shackles” (probably metal or perhaps, word can also mean “whirlwind.” In this case, it was a storm so severe that it took on the properties of a hurricane ( see note on Mt in part, cord or rope) were used to restrain the feet and “chains” 8:24). The disciples, used to being on the lake in the wind, thought were metal restraints for the rest of the body. this storm would drown them (v. 38). 5:5 screaming screaming . . . gashing himself himself with stones. stones. “Screaming” de4:38 4:38 Jes Jesus us . . . was was . . . asle asleep ep.. Jesus was so exhausted from a full scribes a continual unearthly scream uttered with intense emotion. day of healing and preaching, even that storm could not wake Him The “stones” likely were rocks made of flint with sharp, jagged up ( see note on Mt 8:24). edges. 4:39 Hush, Hush, be still. still. Lit. “be silent, be muzzled.” Storms normally 5:7 What business business do we have have with with each other other . . . ? A common subside gradually, but when the Creator gave the order, the natural expression of protest (see note on 1:24). Son of the Most High God. elements of this storm ceased immediately. The demons knew that Jesus was deity, the God-Man. “Most High 4:41 they they became became .. . afraid. afraid. This was not fear of being harmed by God” was an ancient title used by both Jews and Gentiles to identify the storm, but a reverence for the supernatural power Jesus had just the one, true, and living God of Israel and distinguish Him from all displayed. The only thing more terrifying than having a storm outside false idol gods (cf. Ge 14:18-20; Nu 24:16; Dt 32:8; Pss 18:13; 21:7; Is implore You You . . . do not torment torment the boat was having God in the boat! Who Who then then is this this . . . ? This 14:14; Da 3:26; Lk 1:32; Heb 7:1). I implore statement betrayed the disciples’ wonder at the true identity of Jesus. me! See note on Mt 8:29. Mark adds “I implore you,” which shows the 5:1 the other side of the sea. The eastern shore of the Sea of demon tried to have Jesus soften the severity of his inevitable fate. Galilee (cf. Lk 8:26). the country of the Gerasenes. This word most Cf. Jas 2:19. 5:9 What is your name? Most likely, Jesus asked this in view of likely refers to the small town of Gersa (or Khersa, Kursi; see note on Mt 8:28) which was located midway on the eastern shore. “Country the demon’s appeal not to be tormented. However, He did not need of” refers to the general region that included Gersa and was under to know the demon’s name in order to expel him. Rather, Jesus the jurisdiction of the city of Gadara, which was located some 6 mi. posed the question to bring the reality and complexity of this case SE of the Sea of Galilee. into the open. Legion. A Lat. term, by then common to Jews and
MARK 5:10
And he began to implore Him earnestly not to send them out of the country. 11 Now there was a large herd of swine feeding 1 nearby on the mountain. 12 The demons implored Him, saying, “Send us into the swine so that we may enter them.” 13 Jesus gave them permission. And coming out, the unclean spirits entered the swine; and the herd rushed down the steep bank into the sea, about two thousand of them; and they were drowned in the sea. 14 Their herdsmen ran away and reported it in the city and in the country. And the people came to see what it was that had happened. 15 They *came to Jesus and *observed the man who had been a demonpossessed sitting down, b clothed and c in his right mind, the very man who had had the “d legion”; and they became frightened. 16 Those who had seen it described to them how it had happened to the a demon-possessed man, and all about the swine. 17 And they began to a implore Him to leave their region. 18 a As He was getting into the boat, the man who had been b demon-possessed was imploring Him that he might 1 accompany Him. 19 And He did not let him, but He *said to him, “a Go home to your people and report to them 1 what great things the Lord has done for you, and how He had mercy on you.” 20 And he went away and began to a proclaim in b Decapolis 1 what 10
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11 1 Lit there 15 a Mt 4:24; Mk 5:16, 18 b Lk 8:27 c Lk 8:35 d Mk 5:9 16 a Mt 4:24; Mk 5:15 17 a Mt 8:34; Ac 16:39 18 1 Lit be with Him a Mk 5:18-20: Lk 8:38, 39 b Mt 4:24; Mk 5:15, 16 19 1 Or everything that a Lk 8:39 20 1 Or everything that a Ps 66:16 b Mt 4:25; Mk 7:31
great things Jesus had done for him; and everyone was amazed.
Jairus Pleads for His Daughter Daughter Mt 9:18, 19; Lk 8:41, 42 21 a When Jesus had crossed over again in b the boat to the other side, a large crowd gathered around Him; and so He 1 stayed c by the seashore. seasho re. 22 a One of b the synagogue 1 officials named Jairus *came up, and on seeing Him, *fell at His feet 23 and *implored Him earnestly, saying, “My little daughter is at the point of death; please come and a lay Your hands on her, so that she will 1 get well and live.” 24 And He went off with him; and a large crowd was following Him and pressing in on Him.
A Woman with Issue Issue Is Healed 21 1 Lit was a Mt 9:1; Lk 8:40 b Mk 4:36 c Mk 4:1 22 1 Or rulers a Mk 5:22-43: Mt 9:18-26; Lk 8:41-56 b Mt 9:18; Mk 5:35, 36, 38; Lk 8:49; 13:14; Ac 13:15; 18:8, 17 23 1 Lit be saved a Mk 6:5; 7:32; 8:23; 16:18; Lk 4:40; 13:13; Ac 6:6; 9:17; 28:8 27 1 Or outer garment 28 1 Lit was saying 2 Lit be saved 29 a Mk 3:10; 5:34
Greeks, that defined a Roman military unit of 6,000 infantrymen. Such a name denotes that the man was controlled by an extremely large number of militant evil spirits, a truth reiterated by the expression “for we are many.” 5:10 he began to implore Him earnestly. The demon understood that Jesus had all power over him and addressed Him with an intense desire that his request be granted. not to send them out of the country. See note on v. 1. The demons wanted to remain in the same area where they had been exercising their evil powers. 5:11 swine. Pigs were unclean animals to the Jews, so the people tending this herd were either Gentiles or Jews unconcerned about the law (see note on Mt 8:30 ). 5:13 Jesus gave them permission. According to His sovereign purposes Jesus allowed the demons to enter the pigs and destroy them—the text offers no other explanation (cf. Dt 29:29; Ro 9:20). By doing this, Jesus gave the man a graphic, visible, and powerful lesson on the immensity of the evil from which he had been delivered. 5:15 sitting. The man’s restful condition was a strong contrast with his former restless, agitated state. in his right mind. He was no longer under the frenzied, screaming control of the demons. 5:16 Those Those . . . describ described ed . . . about about the the swin swine. e. “Those” may refer to both the 12 and the men who tended the pigs. They wanted people to know what had happened to the man and the pigs, and the relationship between the two events. 5:17 implore Him to leave their region. The residents of the region became frightened and resentful toward Jesus because of what had happened. They may have been concerned about the disruption of their normal routine and the loss of property, and they wanted Jesus and His powers to leave the area so no more such financial
Mt 9:20-22; Lk 8:43-48 25 A woman who had had a hemorrhage hemorrhage for twelve years, 26 and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse— 27 after hearing about Jesus, she came up in the crowd behind Him and touched His 1 cloak. 28 For she 1 thought, “If I just touch His garments, I will 2 get well.” 29 Immediately the flow of her blood bloo d was dried up; and she felt in her body that she was healed of her a affliction.
losses would occur. More compelling, however, was the reality that they were ungodly people frightened by Christ’s display of spiritual power (see note on Mt 8:34). 5:19 report report to to them . . . the Lord Lord has has done. done. Jesus was referring to Himself as God who controlled both the natural and the supernatural worlds (cf. Lk 8:39). 5:20 Decapolis. A league of 10 Greek-influenced (Hellenized) cities E of the Jordan River (see note on Mt 4:25). 5:21 the other side. Jesus and the disciples returned to the NW shore of the Sea of Galilee. 5:22 One of the synagogue officials. These officials presided over the elders of local synagogues. Those elder groups, made up of lay officials, were in charge of arranging the services and overseeing other synagogue affairs. 5:25 hemorrhage. Denotes a chronic internal bleeding, perhaps from a tumor or other disease (see note on Mt 9:20). 5:26 endur endured ed much much . . . many many physic physicians ians.. In NT times, it was common practice in difficult medical cases for people to consult many different doctors and receive a variety of treatments. The supposed cures were often conflicting, abusive, and many times made the ailment worse, not better. Luke, the physician, in Lk 8:43 suggested the woman was not helped because her condition was incurable. 5:28 If I just touch His garments. The woman’s faith in Jesus’ healing powers was so great that she believed even indirect contact with Him through His garments (see note on Mt 9:20) would be enough to produce a cure. 5:29 flow of her blood. The source of her bleeding, with the analogy being to the origin of a spring.
Immediately Jesus, perceiving in Himself that a the power proceeding from Him had gone forth, turned around in the crowd and said, “Who touched My garments?” 31 And His disciples said to Him, “You see the crowd pressing in on You, and You say, ‘Who touched Me?’” 32 And He looked around to see the woman who had done this. 33 But the woman fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth. 34 And He said to her, “Daughter, a your faith has 1 made you well; b go in peace and be healed of your c affliction.” 30
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30 a Lk 5:17 34 1 Lit saved you a Mt 9:22 b Lk 7:50; 8:48; Ac 16:36; Jas 2:16 c Mk 3:10; 5:29 35 a Mk 5:22 36 1 Or keep on believing a Mk 5:22 b Lk 8:50 Or Jacob; James is 37 1 Or Jacob; the Eng form of Jacob a Mt 17:1; 26:37 38 a Mk 5:22
Jairus’s Jairus’s Daughter Is Healed Mt 9:23-26; Lk 8:49-56 35 While He was still speaking, they *came from the house of the a synagogue official, saying, “Your daughter has died; why trouble the Teacher anymore?” 36 But Jesus, overhearing what was being spoken, *said to the a synagogue official, “b Do not be afraid any longer longer,, only 1 believe.” 37 And He allowed no one to accompany Him, except a Peter and 1 James and John the brother of 1 James. James . 38 They *came to the house of the a synagogue official; and He
MARK 6:2
*saw a commotion, and people loudly weeping and wailing. 39 And entering in, He *said to them, “Why make a commotion and weep? The child has not died, but is asleep.” 40 They began laughing at Him. But putting them all out, He *took along the child’s father and mother and His own companions, and *entered the room where the child was. 41 Taking the child by the hand, He *said to her, “Talitha kum!” (which translated means, “Little girl, a I say to you, get up!”). 42 Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded. 43 And He a gave them strict orders that no one should know about this, and He said that something should be given her to eat.
Jesus Is Rejected at Nazareth 41 a Lk 7:14; Ac 9:40 43 a Mt 8:4
CHAPTER 6 1 1 Or His own part of the country a Mk 6:16: Mt 13:54-58 b Mt 13:54, 57; Lk 4:16, 23 2 1 Or works of power a Mt 4:23; Mk 10:1 b Mt 7:28
5:30 power proceeding from Him had gone forth. Christ’s “power,” His inherent ability to minister and work supernaturally, proceeded from Him under the conscious control of His sovereign will. Who touched My garments? Jesus asked this question, not out of ignorance, but so He might draw the woman out of the crowd and allow her to praise God for what had happened. 5:34 5:34 your our fait faith h has has made made you well. ell. Jesus Jesus’’ publ public ic state stateme ment nt conconcern cernin ing g the the woma woman’ n’ss fait faith h (exp (expre ress ssed ed in vv. vv. 28,3 28,33) 3) and and its its resu result lts. s. The The form form of the the Gr. Gr. verb verb tran transl slat ated ed “has “has made made you you well well,” ,” whic which h can can also also be rend render ered ed “has “has made made you you whol whole, e,”” indi indica cate tess that that her her heal healin ing g was was comcomplet plete. e. It is the the same same Gr. Gr. word word ofte often n tran transl slat ated ed “to “to save save”” (see see noteon noteon Mt and is the the norm ormal NT word for sav saving ing fro from sin sin, which ich stron trongl glyy 9:22) and sugges suggests ts that that the the woman woman’s ’s faith faith also also led to spiri spiritua tuall salva salvatio tion. n. 5:36 only believe. The verb is a command for present, continuous action urging Jairus to maintain the faith he had initially demonstrated in coming to Jesus. Christ knew there was no other proper response to Jairus’ helpless situation, and He was confident of faith’s outcome (cf. Lk 8:50). 5:37 Peter and James and John. This is the first time Mark gives special status to these 3 disciples. Scripture never explains why these men were sometimes allowed to witness things that the other disciples were excluded from (cf. 9:2; 14:33), but the trio did constitute an inner circle within the 12. Even the Gr. grammar implies this inner grouping by placing their 3 names under one definite article. 5:38 weeping and wailing. In that culture, a sure sign that a death had occurred. Because burial followed soon after death, it was the people’s only opportunity to mourn publicly. The wailing was especially loud and mostly from paid mourners (see note on Mt 9:23 ). 5:39 has not died, but is asleep. asleep. With this figurative expression, Jesus meant that the girl was not dead in the normal sense, because her condition was temporary and would be reversed (see note on Mt 9:24; cf. Jn 11:11-14; Ac 7:60; 13:36; 1Co 11:30; 15:6,18,20,51; 1Th 4:13,14).
Mt 13:54-58 a Jesus went out from there and *came into 1 b His hometown; and His disciples *followed Him. 2 When the Sabbath came, He began a to teach in the synagogue; and the b many listeners were astonished, saying, “Where did this man get these things, and what is this wisdom given to Him, and such 1 miracles as these performed by His
6
5:40 laughing at Him. This could more literally be translated, “laughed Him to scorn,” or “were laughing in His face.” They understood Jesus’ words literally and thought they were absurd, so “laughing” most likely refers to repeated bursts of laughter aimed at humiliating the Lord. This reaction, although shallow and irreverent, indicates the people were convinced of the irreversible nature of the girl’s death and underscores the reality of the miracle Jesus was about to do. putting them all out. This was an emphatic, forceful expulsion which showed Christ’s authority and was done because the disbelieving mourners had disqualified themselves from witnessing the girl’s resurrection. 5:41 Talitha kum! Mark is the only gospel writer who recorded Jesus’ original Aram. words. “Talitha” is a feminine form of “lamb,” or “youth.” “Kum” is an imperative meaning “arise.” As in other such instances, Jesus addressed the person of the one being raised, not just the dead body (cf. Lk 7:14; Jn 11:43). 5:43 no one should know about this. Knowledge of the miracle could not be completely withheld, but Christ did not want news of it to spread until after He had left the area, because He knew such news might cause His many Jewish opponents in Galilee to seek Him out and kill Him prematurely. He also wanted to be known for bringing the gospel, not as simply a miracle-worker. Jesus was no doubt concerned that the girl and her parents not be made the center of undue curiosity and sensationalism. 6:1 His hometown. Nazareth, Jesus’ hometown (see note on Mt 2:23). His disciples. This was not a private, family visit for Jesus, but a time for ministry. 6:2 Sabbath. See note on 2:23. This implies that no public teaching was done until the Sabbath. teach in the synagogue. See note on 1:21. astonished. The same word as used in 1:22 ( see note there); however, here the people’s initial reaction gave way to skepticism and a critical attitude toward Jesus.
MARK 6:3
hands? 3 Is not this a the carpenter, b the son of Mary, and brother of 1 James and Joses and Judas and Simon? Are not c His sisters here with us?” And they took d offense at Him. 4 Jesus said to them, “a A proph prophet et is 1 b not without honor except in his hometown and among his own relatives and in his own household.” 5 And He could do no 1 miracle there except that He a laid His hands on a few sick people and healed them. 6 And He wondered at their unbelief. a And He was going around the villages teaching.
Twelve Are Sent to Serve Mt 10:1-42; Lk 9:1-6 7 a And b He *sum *summo mone ned d the the twel twelve ve and and c began to send them out in pair pairs, s, and and gave gave
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3 1 Or Jacob Or Jacob a Mt 13:55 b Mt 12:46 c Mt 13:56 d Mt 11:6 4 1 Or his own part of the country a Mt 13:57; Jn 4:44 b Mk 6:1 5 1 Or work of power a Mk 5:23 6 a Mt 9:35; Mk 1:39; 10:1; Lk 13:22 7 a Mk 6:7-11: Mt 10:1, 9-14; Lk 9:1, 3-5; Lk 10:4-11 b Mt 10:1, 5; Mk 3:13; Lk 9:1 c Lk 10:1 8 1 Or knapsack or beggar’s bag a Mt 10:10 9 1 Lit being shod with 2 Or inner garments 10 1 Lit go out from there
6:3 carpenter. The people of Nazareth still thought of Jesus as one who carried on his father’s trade (cf. Mt 13:55) as a craftsman who worked in wood and other hard materials (e.g., stones, bricks). The common earthly position of Jesus and His family caused the townspeople to stumble—they refused to see Him as higher than themselves and found it impossible to accept Him as the Son of God and Messiah. son of Mary. Only here is Jesus called this. The normal Jewish practice was to identify a son by his father’s (Joseph’s) name. Perhaps that was not done here because Joseph was already dead, or because Christ’s audience was recalling the rumors concerning Jesus’ illegitimate birth (cf. Jn 8:41; 9:29)—a man was called the son of his mother if his father was unknown—and were purposely insulting Him with this title as a reference to illegitimacy. brother of Jam es and Jos es and Jud as and Sim on. See note on Mt 12:46. These were actual half-brothers of Jesus. “James” was later the leader in the Jerusalem church (cf. Ac 12:17; 15:13; 21:18; 1Co 15:7; Gal 1:19; 2:9,12) and wrote the epistle of James. “Judas” (Heb. name “Judah”) wrote the epistle of Jude. Nothing more is known of the other two. His sisters. Actual half-sisters whose names are never given in the NT. Nothing is known of them, not even if they became believers as the other family members did. they took offense at Him. The Eng. term “scandalize” comes from the Gr. verb translated “were offended,” which essentially means “to stumble,” or “become ensnared,” and fall into a sin (see note on 4:17 ).). The residents of Nazareth were deeply offended at Jesus’ posturing Himself as some great teacher because of His ordinary background, His limited formal education, and His lack of an officially-sanctioned religious position. 6:4 See note on Mt 13:57. Jesus called Himself a prophet, in accord with one of His roles (cf. v. 15; 8:28; Mt 21:11,46; Lk 7:16; 24:19; Jn 6:14; 7:40; 9:17). own household. His own family (cf. Jn 7:5; Ac 1:14). 6:5 He could do no miracle there. Cf. Mt 13:58. This is not to suggest that His power was somehow diminished by their unbelief. It may suggest that because of their unbelief people were not coming to Him for healing or miracles the way they did in Capernaum and Jerusalem. Or, more importantly it may signify that Christ limited His ministry both as an act of mercy, so that the exposure to greater light would not result in a worse hardening that would only subject them to greater condemnation, and a judgment on their unbelief. He had the power to do more miracles, but not the will, because they rejected Him. Miracles belonged among those who were ready to believe. 6:6 He wondered at their unbelief. “Wondered” means Jesus was completely astonished and amazed at Nazareth’s reaction to
them them auth author orit ity y over over the the uncl unclea ean n spir spirit its; s; 8 a and and He inst instru ruct cted ed them them that that they they shoul should d take nothing for their journey journe y, except a mer mere staf staff— f—n no brea bread, d, no 1 bag, no money in thei theirr belt belt— — 9 but 1 to wear wear sand sandal als; s; and and 2 He added, “Do not put on two tunics.” 10 A nd He said to them, “Wherev er yo u enter a house, stay there until you 1 leave town. 11 Any Any place that does oes not receive you or listen to you, as you go out from there, a shak shakee the the dust dust 1 off off the the sole soless of yo your ur 12 a feet feet for for a test testim imon ony y agai agains nstt them them.” .” They 1 went out and prea preache ched d that that men should 13 repent. And And they they were were cast castin ing g out out many many a demons and were anointing with oil many many sick sick peop people le and and heal healin ing g them them.. Or proclaimed as a 11 1 Lit under your feet a Mt 10:14; Ac 13:51 12 1 Or proclaimed herald a Mt 11:1; Lk 9:6 13 a Jas 5:14
Him, His teaching, and His miracles. He was not surprised at the fact of the people’s unbelief, but at how they could reject Him while claiming to know all about Him. Faith should have been the response in that town in Galilee, the region where Christ did so many miracles and so much teaching. around the villages. The outcome of Jesus’ visit to Nazareth was that He left there and made a teaching tour of other places in Galilee, concluding near where He started (cf. Mt 9:35). 6:7 the twelve. See notes on 3:16-19; Mt 10:2-4. The 12 disciples were by then a divinely-commissioned, recognized group. send them out. The form of this Gr. verb indicates that Jesus individually commissioned each pair to go out as His representatives. in pairs. This was a prudent practice (cf. Ecc 4:9-12) employed by Jewish alms collectors, by John the Baptist (Lk 7:19), by Jesus on other occasions (11:1; 14:13; Lk 10:1), and by the early church (Ac 13:2,3; 15:39-41; 19:22). The practice gave the disciples mutual help and encouragement and met the legal requirement for an authentic testimony (Dt 19:15). unclean spirits. See notes on 1:23; 5:2. 6:8 staff. The walking stick, a universal companion of travelers in those days, which also provided potential protection from criminals and wild animals. no bag. They were not to carry the usual leather traveling bag or food sack. 6:9 to wear sandals. Ordinary footwear consisting of leather or wood soles bound on by straps around the ankle and instep. “Sandals” were necessary protection for the feet in view of the hot, rough terrain of Palestine. not put on two tunics. “Tunics” were standard garments of clothing. Men of comparative wealth would wear two, but Jesus wanted the disciples to identify with common people and travel with just minimum clothing. 6:10 The disciples were to carefully select where they stayed (cf. Mt 10:11), but once there, the sole focus was to be on ministry. Contentment with their first host and his accommodations would be a testimony to others while the disciples ministered (cf. 1Ti 6:6). 6:11 shake the dust off. A symbolic act that signified complete renunciation of further fellowship with those who rejected them (see note on Mt 10:14 ). When the disciples made this gesture, it would show that the people had rejected Jesus and the gospel, and were hence rejected by the disciples and by the Lord. 6:12,13 6:12,13 preache preached d . . . casting casting out out many demon demons. s. Cf. v. 7. They were heralds of the gospel and had repeated success in expelling evil spirits from people. This demonstrated Christ’s power over the supernatural world and confirmed His claim to being God. 6:12 repent. See notes on 1:15; Mt 3:2. 6:13 anoin anointin ting g with oil oil . . . sick. sick. In Jesus’ day olive oil was often
John the Baptist Is Murdered Murdered Mt 14:1-12; Lk 9:7-9 14 a And King Herod heard of it, for His name had become well known; and people and people b were saying, “ John the Baptist has risen from the dead, and that is why these miraculous powers are at work in Him.” 15 But others were saying, “He is a Elijah.” And others were saying, “ He “ He is b a prophet, like one of the prophets of old.” old.” 16 But when Herod heard of it, he kept saying, “John, whom I beheaded, has risen!” 17 For Herod himself had sent and had John arrested and bound in prison on account of a Herodias, the wife of his brother Philip, because he had married her. 18 For John had been saying to Herod, “a It is not lawful for you to have your brother’s wife.” 19 a Herodias had a grudge against him and wanted to put him to death and could not do so; 20 for a Herod was afraid of John, knowing that he was a righteous and holy man, and he kept him safe. And when he heard him, he was very perplexed; 1 but he 2 used to enjoy listening to him. 21 A strategic day came when Herod on his birthday a gave a banquet for his lords and 1 military commanders and the leading men b of Galilee; 22 and when the daughter of a Herodias herself came in and danced,
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14 a Mk 6:14-29: Mt 14:1-12; Mk 6:14-16: Lk 9:7-9 b Mt 14:2; Lk 9:19 15 a Mt 16:14; Mk 8:28 b Mt 21:11 17 a Mt 14:3; Lk 3:19 18 a Mt 14:4 19 a Mt 14:3 20 1 Lit and 2 Lit was hearing him gladly a Mt 21:26 21 1 I.e. chiliarchs, in command of a thousand troops a Est 1:3; 2:18 b Lk 3:1 22 a Mt 14:3
1 Lit those who
reclined at the table with him 23 a Est 5:3, 6; 7:2 26 1 Lit those reclining at the table 30 a Lk 9:10 b Mt 10:2; Mk 3:14; Lk 6:13; 9:10; 17:5; 22:14; 24:10; Ac 1:2, 26
used medicinally (cf. Lk 10:34). But here it represented the power and presence of the Holy Spirit and was used symbolically in relation to supernatural healing (cf. Is 11:2; Zec 4:1-6; Mt 25:2-4; Rev 1:4,12). As a well known healing agent, the oil was an appropriate, tangible medium the people could identify with as the disciples ministered to the sick among them. 6:14 King Herod heard. See note on Mt 14:1. The context indicates Herod heard some exciting news centering on Jesus and resulting from the disciples’ recent preaching and miracle working in Galilee. John the Baptist. The forerunner of Christ (see notes on 1:47; Mt 3:1,4,6). This iden identi tifi fica cati tion on of Jesu Jesus, s, whic which h prob probab ably ly had had 6:15 6:15 He is Elij Elijah ah.. This been been disc discus usse sed d repe repeat ated edly ly amon among g the the Jews Jews,, was was base based d on the the Jewi Jewish sh expe expect ctat atio ion n that that the the prop prophe hett Elij Elijah ah woul would d retu return rn prio priorr to Mess Messia iah’ h’ss ophet . . . one of coming coming (see see note notess on Mal Mal 4:5; 4:5; Mt 11:1 11:14; 4; Lk 1:17 1:17 ). a proph Some saw saw Jesu Jesuss as the the fulf fulfilillm lmen entt of Dt 18:1 18:15, 5, the the mesmesthe prophets. prophets. Some sian sianic ic prop prophe hecy cy that that look looked ed to the the One One who, who, like like Mose Moses, s, woul would d lead lead His His peopl eoplee. Other therss were ere willi illing ng to iden identi tify fy Jesu Jesuss only only as a grea greatt proph prophet, et, or one one who who was was resum resuming ing the the susp suspend ended ed line line of OT proph prophets ets.. These These and the the other other opini opinion ons, s, altho althoug ugh h mispla misplace ced, d, show show that that the peopeople still still thoug thought ht Jesus Jesus was was speci special al or someho somehow w supe superna rnatu tural ral.. 6:16 6:16 Joh John n . . . has risen risen!! By this excited, guilt-laden confession, Herod showed that he could not forget the evil he had done in beheading John the Baptist and that his conscience had led him to the eerie fear that John was back from the dead (cf. Mt 14:1,2; Lk 9:7-9). 6:17 6:17 John John . . . bound bound in in priso prison. n. Herod kept him fettered while imprisoned, probably at Machaerus, near the NE shore of the Dead Sea. Herod’s intention was to protect John from the plots of Herodias (cf. v. 20). Herodias. Herod’s niece, the daughter of his halfbrother Aristobulus. Philip. Herod Philip II, another half-brother to Herod Antipas (the Herod in this passage). Therefore, Philip was also an uncle to Herodias (see note on Mt 14:3).
MARK 6:31
she pleased Herod and 1 his dinner guests; and the king said to the girl, “Ask me for whatever you want and I will give it to you.” 23 And he swore to her, “Whatever you ask of me, I will give it to you; up to a half of my kingdom.” 24 And she went out and said to her mother, “What shall I ask for?” And she said, “The head of John the Baptist.” 25 Immediately she came in a hurry to the king and asked, saying, “I want you to give me at once the head of John the Baptist Baptis t on a platter.” platte r.” 26 And although the king was very sorry, yet sorry, yet because because 1 of his oaths and because of his dinner guests, he was unwilling to refuse her. 27 Immediately the king sent an executioner and commanded him to bring back his head. And he went and had him beheaded in the prison, 28 and brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. 29 When his disciples heard about this, they came and took away his body and laid it in a tomb. Lk 9:10 Twelve Return— Lk 30
a The b apostles apostles *gather *gathered ed together together with
Jesus; Jesu s; and they reported reporte d to Him all that they had done and taught. 31 And He *said to them, “Come away by yourselves to a
6:18 John had been saying saying . . . “It is not not lawful.” lawful.” The tense of the Gr. verb and Mark’s wording imply that John had repeatedly rebuked Herod Antipas in private confrontation that his marriage to Herodias was contrary to Mosaic law (see note on Mt 14:3; cf. Mt 3:7-10). 6:20 he was very perplexed. This indicates that Herod’s interaction with John left him in great internal conflict—a moral struggle between his lust for Herodias and the prodding of his guilty conscience. 6:21 lords. This term may also be translated “nobles,” or “great ones.” These were men who held high civil offices under Herod. military commanders. High-ranking military officials (Gr. chiliarchs) who each commanded 1,000 men. leading men of Galilee. The key social leaders of the region. 6:22 daughter of Herodias. Salome, her daughter by Philip ( see note on Mt 14:6). danced. Refers to a solo dance with highly suggestive hand and body movements, comparable to a modern striptease. It was unusual and almost unprecedented that Salome would have performed in this way before Herod’s guests (cf. Est 1:11,12). 6:23 up to half of my kingdom. This was an exaggeration designed to enhance his previous statement of generosity. As a Roman tetrarch, Herod actually had no “kingdom” to give. 6:26 because of his oaths. Herod, as a monarch, felt bound because oaths were considered sacred and unbreakable (see notes on Mt 5:34; 14:9). 6:27 executioner. Originally meant spy or scout, but came to describe a staff member of a Roman tribune. They served as couriers and bodyguards as well as executioners. Herod had adopted the custom of surrounding himself with such men. 6:31 by yourselves. Jesus’ invitation for a retreat into the desert was restricted to the 12. He knew they needed rest and privacy after
MARK 6:32
secluded place and rest a while.” (For there were many people coming and going, and a they did not even have time to eat.) 32 a They went away in b the boat to a secluded place by themselves.
Five Thousand Are Fed Mt 14:13-21; Lk 9:11-17; 9:11-17; Jn 6:1-14 33 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. 34 When Jesus went 1 ashore, He a saw a large crowd, and He felt compassion for them because b they were like sheep without a shepherd; and He began to teach them many things. 35 When it was already quite late, His disciples came to Him and said, “1 This place is desolate and it is already quite late; 36 send them away so that they may go into the surrounding countryside and villages and buy themselves 1 something to eat.” 37 But He answered them, “You give them something to eat!” a And they *said to Him, “Shall we go and spend two hundred 1 b denarii on bread and give them something to eat?” 38 And He *said to them, “How many loaves do you have? Go look!” And when they found out, they *said, “Five, and two fish.” 39 And He
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31 a Mk 3:20 32 a Mk 6:32-44: Mt 14:13-21; Lk 9:10-17; Jn 6:5-13; Mk 8:2-9 b Mk 3:9; 4:36; 6:45 34 1 Lit out a Mt 9:36 b Nu 27:17; 1Ki 22:17; 2Ch 18:16; Zec 10:2 35 1 Lit The 36 1 Lit what they may eat 37 1 The denarius was equivalent to one day’s wage a Jn 6:7 b Mt 18:28; Lk 7:41
commanded them all to 1 sit down by groups on the green grass. 40 They 1 sat down in groups of hundreds and of fifties. 41 And He took the five loaves and the two fish, and looking up toward heaven, He a 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. 42 They all ate and were satisfied, 43 and they picked up twelve full a baskets of the broken pieces, and also of the fish. 44 There were a five thousand men who ate the loaves.
Jesus Walks on on Water
39 1 Lit recline 40 1 Lit reclined 41 a Mt 14:19 43 a Mt 14:20 44 a Mt 14:21 45 a Mk 6:45-51: Mt 14:22-32; Jn 6:15-21 b Mk 6:32 c Mt 11:21; Mk 8:22 46 a Ac 18:18, 21; 2Co 2:13 b Mt 14:23 48 1 Lit harassed in rowing 2 I.e. 3-6 a.m. a Mt 24:43; Mk 13:35
their tiring ministry expedition and the continuing press of the people. 6:32 went went away away in in the boat boat . . . by themsel themselves. ves. The disciples obeyed Jesus’ proposal, departing from His headquarters in Capernaum using the same boat as in 5:2. 6:33 ran ran there there . . . on foot foot.. The direction (toward the NE shore of the lake) and speed of the boat, along with the immediate lack of other available boats, caused the crowd to follow by land. got there ahead of them. Contained only in Mark’s account, this does not necessarily mean everyone arrived before the boat, because the land distance was probably 8 mi., twice as far as the 4 mi. the boat had to travel. Rather, those young and eager in the crowd were able to outrun both the rest and the boat (probably because it encountered no wind or a contrary wind) and actually arrive at the shore before the boat (cf. Mt 14:13,14; Lk 9:11; Jn 6:3,5). 6:34 felt compassion. See note on Mt 9:36. sheep without a shepherd. An OT picture (cf. Nu 27:17; 1Ki 22:17; 2Ch 18:16; Eze 34:5) used to describe the people as helpless and starving, lacking in spiritual guidance and protection, and exposed to the perils of sin and spiritual destruction. 6:37 two hundred denarii. A single denarius (see note on Mt 22:19) was equivalent to a day’s pay for the day laborer (cf. Mt 20:2). “Two hundred” would therefore equal 8 months’ wages and be quite beyond the disciples’ (or any average person’s) means. 6:38 loaves. Lit. “bread-cakes,” or “rolls.” 6:39 green grass. This detail indicates it was the spring rainy season, before the hot summer would have turned the grass dry and brown. 6:40 in groups of hundreds and of fifties. A symmetrical seating arrangement, possibly 50 semi-circles of 100 people each, with the semi-circles one behind the other in ranks. Such an arrangement was familiar to the Jews during their festivals, and it made food distribution more convenient.
Mt 14:22-33; Jn 6:15-21 45 a Immediately Jesus made His disciples get into b the boat and go ahead of Him of Him c to the other side to Bethsaida, while He Himself was sending the crowd away. 46 After a bidding biddi ng them farewell, farewel l, He left b for the mountain m ountain to pray p ray.. 47 When it was evening, the boat was in the middle of the sea, and He was alone on the land. 48 Seeing them 1 straining at the oars, for the wind was against them, at about the 2 a fourth watch of the night He *came to them, walking on the sea; and He intended to pass by them.
6:41 looking up toward heaven. A typical prayer posture for Jesus (cf. 7:34; Lk 24:35; Jn 11:41; 17:1). Heaven was universally regarded as the Father’s dwelling place (Mt 6:9). 6:42 all ate and were satisfied. The hunger of everyone in the crowd was completely satisfied (cf. Jn 6:11). 6:43 twelve full baskets. The “baskets,” apparently the same ones used to bring the food, were small wicker containers like the ones the Jews used to carry food. 6:44 five thousand men. The Gr. word for “men” means strictly males, so the numerical estimate did not include women and children (cf. Mt 14:21). The women and children were traditionally seated separately from the men for meals. When everyone was added, there could have been at least 20,000. 6:45 the boat. See note on v. 32. go ahead of Him. The implication is that Jesus was to rejoin the disciples later. Bethsaida. A town on the W side of the Sea of Galilee and S of Capernaum (cf. Mt 11:21). 6:46 the mountain. The entire E side of the Sea of Galilee is mountainous with steep slopes leading up to a plateau. Up one of the slopes was a good place to pray, away from the crowd (cf. Jn 6:15). 6:47 middle of the sea. Normally in traveling across the northern end of the lake they would have been within one or two mi. of shore. But on that occasion, the wind had carried the boat several mi. S, closer to the center of the lake (cf. Mt 14:24). 00 a. m. m. w al 6:48 6:48 four fourth th watc watch. h. 3:00 a.m. to 6: 00 al ki ki ng ng o n t he he The verb verb’s ’s tens tensee depi depict ctss a stea steady dy progr rogres ess, s, unhin nhinde dere red d by sea. The tended ded to pass pass by them them.. The the the wave waves. s. inten The more more lite litera rall rend render er-ing, ing, “des “desir ired ed to come come alon alongs gsid idee of,” of,” indi indica cate tess Jesu Jesus’ s’ inte intent ntio ion n here here.. He wan wanted ted to test est the the disc discip iple les’ s’ fait faith, h, so He deli delib berat eratel elyy c h a n g e d c o u r s e a n d ca m e pa r a l l e l t o t h e bo a t t o s e e i f t h e y woul would d reco recogn gniz izee Him Him and and His His supe supern rnat atur ural al powe powers rs and and invi invite te Him Him aboard.
But when they saw Him walking on the sea, they supposed that it was a ghost, and cried out; 50 for they all saw Him and were 1 terrified. But immediately He spoke with them and *said to them, “ a Take courage; courag e; it 51 b is I, do not be afraid.” Then He got into a the boat with them, and the wind stopped; and they were utterly astonished, 52 for a they 1 had not gained any insight from the incident of the loaves, but 2 their heart b was hardened. 49
14:34-36 Jesus Heals Heals at Gennesar Gennesaret— et— Mt 14:34-36 they had crossed over they came to land at Gennesaret, and moored to the shore. 54 When they got out of the boat, immediately the people recognized Him, 55 and ran about that whole country and began to carry here and there on their pallets those who were sick, to 1 the place they heard He was. 56 Wherever He entered villages, or cities, or countryside, they were laying the sick in the market places, and imploring Him that they might just a touch b the fringe of His cloak; and as many as touched it were being cured. 53
a When
Pharisees and Defilement— Mt 15:1-20
7
a The
Pharisees Pharisees and and some of the scribes scribes gathered around Him when they had come b from Jerusalem, 2 and had seen that
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50 1 Or troubled a Mt 9:2 b Mt 14:27 51 a Mk 6:32 52 1 Lit had not understood on the basis of 2 Or their mind was closed, made dull, or insensible a Mk 8:17ff b Ro 11:7 53 a Mk 6:53-56: Mt 14:34-36; Jn 6:24, 25 55 1 Lit where they were hearing that He was 56 a Mk 3:10 b Mt 9:20; Nu 15:37-40
CHAPTER 7 1 a Mk 7:1-23: Mt 15:1 20 b Mt 15:1 2 a Mt 15:2; Mk 7:5; Lk 11:38; Ac 10:14, 28; 11:8; Ro 14:14; Heb 10:29; Rev 21:27 3 1 Lit with the fist a Mk 7:5, 8, 9, 13; Gal 1:14 4 1 Or sprinkle 2 Lit baptizing a Mt 23:25 5 a Mk 7:3, 8, 9, 13; Gal 1:14 b Mk 7:2 6 a Is 29:13 7 a Is 29:13 8 a Mk 7:3, 5, 9, 13; Gal 1:14 9 a Mk 7:3, 5, 8, 13; Gal 1:14 10 1 Lit die the death a Ex 20:12; Dt 5:16 b Ex 21:17; Lv 20:9
MARK 7:10
some of His disciples were eating their bread with a impure hands, that is, unwashed. 3 (For the Pharisees and all the Jews do not eat unless they 1 carefully wash their hands, thus observing the a traditions of the elders; 4 and when they come from the market place, they do not eat unless they 1 cleanse themselves; and there are many other things which they have received in order to observe, such as the 2 washing of a cups and pitchers and copper pots.) 5 The Pharisees and the scribes *asked Him, “Why do Your disciples not walk according to the a tradition of the elders, but eat their bread with b impure hands?” 6 And He said to them, “Rightly did Isaiah prophesy of you hypocrites, as it is written: ‘a THIS HIS PEOP PEOPLE LE HONO HONORS RS ME WITH ITH THEI THEIR R LIPS, BUT THEI THEIR R HEAR HEART T IS FAR AWAY FROM FROM ME. 7 THEY WORS WORSHI HIP P ME, ‘a BUT IN VAIN DO THEY EACHIN ING G AS DOCT DOCTRI RINE NES S THE THE TEACH PREC PRECEP EPTS TS OF MEN MEN.’ 8 Neglecting the commandment of God, you hold to the a tradition of men.” 9 He was also saying to them, “You are experts at setting aside the commandment of God in order to keep your a tradition. 10 For Moses said, ‘a HONOR ONOR YOUR OUR FATHER THER b AND AND YOUR YOUR MOTHE OTHER R’; and, ‘ HE WHO SPEAKS EVIL EVIL OF FATHER THER OR MOTH MOTHER ER, IS TO 1 BE PUT TO
6:49 a ghost. An apparition or imaginary creature. The Gr. term with hands that had not been ceremonially cleansed, and thus had gives us the English “phantom.” Because of the impossibility of such not been separated from the defilement associated with their havan act and their fatigue and fear in the stormy conditions, the 12, ing touched anything profane. even though each one saw Him, did not at first believe the figure 7:3 wash. This washing had nothing to do with cleaning dirty was actually Jesus. hands but with a ceremonial rinsing. The ceremony involved some6:50 Take courage. This command, always linked in the gospels one pouring water out of a jar onto another’s hands, whose fingers to a situation of fear and apprehension (cf. 10:49; Mt 9:2,22; 14:27; must be pointing up. As long as the water dripped off at the wrist, Lk 8:48; Jn 16:33; Ac 23:11), urged the disciples to have a continuing the person could proceed to the next step. He then had water attitude of courage. it is I. Lit. “I AM.” This statement clearly identi- poured over both hands with the fingers pointing down. Then each fied the figure as the Lord Jesus, not some phantom. It also echoed hand was to be rubbed with the fist of the other hand. traditions of the OT self-revelation of God (cf. Ex 3:14). the elders. This body of extrabiblical laws and interpretations of 6:52 not not gained gained any any insight insight . . . loaves loaves.. An explanation of the Scripture had in actuality supplanted Scripture as the highest relidisciples’ overwhelming astonishment at what had just happened. gious authority in Judaism (see note on Mt 15:2 ). Because they misunderstood the real significance of that afternoon’s 7:4 market place. See note on 6:56. miracle, they could not grasp Jesus’ supernatural character as dis7:5 Why Why do Your Your disci disciple pless not . . . ? The Pharisees and scribes played in His power over the lake. their heart was hardened. Cf. went to the disciples’ Master for an explanation of the disciples’ al8:17. The disciples’ minds were impenetrable, so that they could not legedly disgraceful conduct. In reality they were accusing Jesus of perceive what Christ was saying (cf. 4:11,12). This phrase conveys or teaching His disciples to disobey the traditions of the elders. impure alludes to rebellion, not just ignorance (see note on 3:5 ). hands. See note on v. 3. 6:53 Gennesaret. See note on Mt 14:34. 7:6 did Isaiah prophesy. Isaiah 29:13 is quoted almost word for 6:56 market places. Open spaces, usually just inside city walls or word from the Gr. translation of the OT (LXX). Isaiah’s prophecy pernear city centers, where people congregated for various business fectly fit the actions of the Pharisees and scribes ( see note on Is and social purposes. Here the term might indicate its original mean- 29:13). hypocrites. Spiritual phonies (see note on Mt 6:2 ). They foling of any place where people generally assembled. The people lowed the traditions of men because such teaching required only brought the sick to such locations because Jesus was more likely to mechanical and thoughtless conformity without a pure heart. pass by. fringe of His cloak. See note on 5:28. 7:8 comma commandme ndment nt of God God . . . traditi tradition on of men. men. Jesus first ac7:1 Pharisees Pharisees . . . come from Jerusalem. Jerusalem. This delegation of lead- cused them of abandoning all the commandments contained in ing representatives of Judaism came from Jerusalem probably at the God’s Word. Then He charged them with substituting God’s stanrequest of the Galilean Pharisees. scribes. See notes on 3:22; Mt 2:4. dard with a humanly designed standard. See note on Mt 15:2. 7:2 impure. The disciples of Jesus were being accused of eating 7:10 Moses said. Quoted from Ex 20:12 (the fifth commandment)
MARK 7:11
but you say, say, ‘If a man says to his father or his mother, whatever I have that would help you is a Corban (that is to say, 1 given to God),’ God),’ 12 you no longer permit him to do anything for his father or his mother; 13 thus invalidating the word of God by your a tradition which you have handed down; and you do many things such as that.” 14 After He called the crowd to Him again, He began saying to them, “Listen to Me, all of you, and understand: 15 there is nothing outside the man which can defile him if it goes into him; but the things which proceed out of the man are what defile the man. 16 [1 If anyone has ears to hear, hear, let him hear.”] hear.”] 17 When he had left the crowd and entered a the house, b His disciples questioned Him about the parable. 18 And He *said to them, “Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, 19 because it does not go into his heart, but into his stomach, and 1 is eliminated?” (Thus ( Thus He declared a all foods b clean.) 20 And He was saying, “ a That which proceeds out of the man, that is what defiles the man. 21 For from within, out of the heart of men, proceed the evil DEATH’;
11
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11 1 Or a gift, i.e. an offering a Lv 1:2; Mt 27:6 13 a Mk 7:3, 5, 8, 9; Gal 1:14 16 1 Early mss do not contain this verse 17 a Mk 2:1; 3:20; 9:28 b Mt 15:15 19 1 Lit goes out into the latrine a Ro 14:112; Col 2:16 b Lk 11:41; Ac 10:15; 11:9 20 a Mt 15:18; Mk 7:23
21 1 I.e. acts of sexual immorality 22 1 Lit an evil eye 2 Or arrogance a Mt 6:23; 20:15 24 1 Two early mss add and Sidon 2 Lit and a Mk 7:24-30: Mt 15:21-28 b Mt 11:21; Mk 7:31 26 1 Lit Greek Or proper 27 1 Or proper 29 1 Lit word 30 1 Lit thrown
and Ex 21:17. Both refer specifically to the duty of honoring one’s parents, which includes treating them with respect, love, reverence, dignity, and assisting them financially. The second quotation indicates how seriously God regards this obligation. 7:11 Corban. A Heb. term meaning, “given to God.” It refers to any gift or sacrifice of money or goods an individual vowed to dedicate specifically to God. As a result of such dedication, the money or goods could be used only for sacred purposes. 7:13 invalidating the word of God by your tradition. “Invalidating” means “to deprive of authority” or “to cancel.” The “tradition” in question allowed any individual to call all his possessions “Corban” (see note on v. 11). If a son became angry with his parents, he could declare his money and property “Corban.” Since Scripture teaches that any vow made to God could not be violated (Nu 30:2), his possessions could not be used for anything but service to God and not as a resource of financial assistance for his parents. But Jesus condemned this practice by showing that the Pharisees and scribes were guilty of canceling out God’s Word (and His command to honor one’s parents) through their tradition. 7:16 This verse does not occur in the best manuscripts. 7:18 defile him. See note on v. 2. 7:19 Since food is merely physical, no one who eats it will defile his heart or inner person, which is spiritual. Physical pollution, no matter how corrupt, cannot cause spiritual or moral pollution. Neither can external ceremonies and rituals cleanse a person spiritually. Thus He declared all foods clean. By overturning the tradition of hand washing, Jesus in effect removed the restrictions regarding dietary laws. This comment by Mark had the advantage of hindsight as he looked back on the event, and was no doubt influenced by Peter’s (see Introduction: Author and Date) own experience in Joppa (see note on Ac 10:15).
thoughts, 1 fornications, thefts, murders, adulteries, 22 deeds of coveting and wickedness, as well ell as deceit, sensuality, 1 a envy, slander, 2 pride and foolishness. 23 All these evil things proceed from within and defile the man.”
Syrophoenician’s Syrophoenician’s Daughter Is Healed Mt 15:21-28 24 a Jesus Jesu s got up and went away from there to the region of b Tyre1 . And when He had entered a house, He wanted no one to know of it; 2 yet He could not escape notice. 25 But after hearing of Him, a woman whose little daughter had an unclean spirit immediately came and fell at His feet. 26 Now the woman was a 1 Gentile, of the Syrophoenician race. And she kept asking Him to cast the demon out of her daughter daug hter.. 27 And He was saying to her, “Let the children be satisfied first, for it is not 1 good to take the children’s bread and throw it to the dogs.” 28 But she answered and *said to Him, “Yes, Lord, but even the dogs under the table feed on the children’s crumbs.” 29 And He said to her, “Because of this 1 answer go; the demon has gone out of your daughter.” 30 And going back to her home, she found the child 1 lying on the bed, the demon having left.
7:20 That which proceeds out of the man. A person’s defiled heart is expressed in both what he says and what he does (see note on Mt 15:11; cf. 12:34-37). defiles. See note on v. 2. 7:21 fornications. Lit. illicit sexual activity. 7:22 sensuality. Lit. unrestrained, shameless behavior. 7:24 Tyre. See note on 3:8. wanted no one to know. Jesus did not seek a public ministry in the area. It is likely He wanted time to rest from the pressure of the Jewish leaders and an opportunity to further prepare the disciples for His coming crucifixion and their ministry. 7:25 unclean spirit. A demon (see note on 1:23; cf. Mt 15:22). 7:26 Gentile. A non-Jew in both her language and religion ( see note on Ro 1:14). Syrophoenician. The region of Phoenicia at that time was part of the province of Syria. Matthew 15:22 adds that she was a descendant of the Canaanites. 7:27 first. The illustration Jesus gave was in essence a test of the woman’s faith. Jesus’ “first” responsibility was to preach the gospel to the children of Israel (cf. Ro 1:16; 15:8). But that also implied there would come a time when Gentiles would be the recipients of God’s blessings. the children’s bread and throw it to the dogs. “The children’s bread” refers to God’s blessings offered to the Jews. This picture indicates that the “dogs” (Gentiles) had a place in the household of God, but not the prominent one (see note on Mt 15:26 ). dogs. This reference is to dogs that were kept as pets. Jesus was referring to the Gentiles, but He did not use the derisive term the Jews usually employed for them that described mangy, vicious mongrels. 7:28 Yes, Yes, Lord. Indicative of the woman’s humble faith and worshipful attitude. She knew she was sinful and undeserving of any of God’s blessing. Her response was characterized by a complete absence of pride and self-reliance, which Jesus answered by granting her request (vv. 29,30).
Deaf and Mute Man Is Healed He went out from the region of and came through Sidon to c the Sea of Galilee, within the region of d Decapolis. 32 They *brought to Him one who was deaf and spoke with difficulty, and they *implored Him to a lay His hand on him. 33 a Jesus Jesu s took him aside from the crowd, by himself, and put His fingers into his ears, and after a spitting, He touched his tongue with the saliva; 34 and looking up to heaven with a deep a sigh, He *said to him, “Ephphatha!” that is, “Be opened!” 35 And his ears were opened, and the 1 impediment of his tongue 2 was removed, and he began speaking plainly. 36 And a He gave them orders not to tell anyone; but the more He ordered them, the more widely they b continued to proclaim it. 37 They were utterly astonished, saying, “He has done all things well; He makes even the deaf to hear and the mute to speak.” 31
a Again
b Tyre,
Four Thousand Are Fed— Mt 15:32-38
8
In those days, days, when there there was was again a large crowd and they had nothing to eat, a Jesus called His disciples disciple s and *said to 2 a them, “ I feel compassion for the 1 people because they have remained with Me now three days and have nothing to eat. 3 If I
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31 a Mk 7:31-37: Mt 15:29-31 b Mt 11:21; Mk 7:24 c Mt 4:18 d Mt 4:25; Mk 5:20 32 a Mk 5:23 33 a Mk 8:23 34 a Mk 8:12 35 1 Or bond 2 Lit was loosed 36 a Mt 8:4 b Mk 1:45
CHAPTER 8 1 a Mk 8:1-9: Mt 15:3239; Mk 6:34-44 2 1 Lit crowd a Mt 9:36; Mk 6:34
4 1 Lit loaves 6 1 Lit crowd 2 Lit recline 3 Lit set before 7 1 Lit set before them a Mt 14:19 8 a Mt 15:37; Mk 8:20 10 a Mt 15:39 11 1 Or attesting miracle 2 Lit testing Him a Mk 8:11-21: Mt 16:1-12 b Mt 12:38 12 1 Or to Himself 2 Or attesting miracle a Mk 7:34
7:31 7:31 went went out out from from the region region of Tyre Tyre . . . Sidon Sidon . . . Sea of Galilee. Jesus traveled 20 mi. N from Tyre and passed through Sidon, which was deep into Gentile territory. From there He went E, crossed the Jordan, and traveled S along the eastern shore of the Sea of Galilee. Decapolis. See note on 5:20. 7:33 put His fingers into his ears. Because the man could not hear, Jesus used His own form of sign language to tell him that He was about to heal the man’s deafness. after spitting spitting,, He touched his tongue. Also a form of sign language in which Jesus offered the man hope for a restored speech. 7:34 Ephphatha. An Aram. word that Mark immediately defines. 7:36 not to tell anyone. Although Jesus ministered to Gentiles as the need arose, His intention was not to have a public ministry among them. See note on 1:44. 8:1-9 While all 4 gospels record the feeding of the 5,000, only Matthew (15:32-38) and Mark record the feeding of the 4,000. 8:1 a large crowd. Probably because of the widespread report of Jesus’ healing of the deaf and mute man (7:36). 8:2 I feel compassion. Only here and in the parallel passage (Mt 15:32) did Jesus use this word of Himself. When he fed the 5,000, Jesus expressed “compassion” for the people’s lost spiritual condition (6:34); here, He expressed “compassion” for people’s physical needs (cf. Mt 6:8,32). Jesus could empathize with their hunger, having experienced it Himself (Mt 4:2). remained with Me now three days. This reflects the crowd’s eagerness to hear Jesus’ teaching and experience His healings (cf. Mt 15:30). That they were with Him for that time before the miraculous feeding distinguishes this event from the earlier feeding of the 5,000, in which the crowd gathered, ate, and dispersed in one day (Mt 14:14,15,22,23). 8:4 bread bread . . . to satis satisfy fy these these people. people. Some find the disciples’ question incredible in light of the earlier feeding of the 5,000. But it
MARK 8:12
send them away hungry to their homes, they will faint on the way; and some of them have come from a great distance.” 4 And His disciples answered Him, “Where will anyone be able to find enough 1 bread here in this desolate place to satisfy these people?” 5 And He was asking them, “How many loaves do you have?” And they said, “Seven.” 6 And He *directed the 1 people to 2 sit down on the ground; and taking the seven loaves, He gave thanks and broke them, and started giving them to His disciples to 3 serve to them, and they served them to the 1 people. 7 They also had a few small fish; and a after He had blessed them, He ordered these to be 1 served as well. 8 And they ate and were satisfied; and they picked up seven large a baskets full of what was left over of the broken pieces. 9 About four thousand were there; and He sent them away. 10 And immediately He entered the boat with with His disciples and came came to the disdistrict of a Dalmanutha.
Pharisees Seek a Sign— Mt 15:39–16:4 a The
Pharisees came out and began to argue with Him, b seeking from Him a 1 sign from heaven, 2 to test Him. 12 a Sighing deeply 1 in His spirit, He *said, “Why does this generation seek for a 2 sign? Truly 11
was consistent with their spiritual dullness and lack of understanding (cf. vv. 14-21; 6:52). in this desolate place. The Decapolis (see note on 5:20) region was not as heavily populated as Galilee. 8:5 loaves. Flat cakes of bread which could easily be broken into smaller pieces. 8:8 seven large baskets. Not the same baskets mentioned in the feeding of the 5,000 (6:43). Those were small baskets, commonly used by the Jewish people to hold one or two meals when traveling. The word here refers to large baskets (large enough to hold a man, Ac 9:25) used by Gentiles. What was done with the leftover food is not mentioned. It was likely given back to the people to sustain them on their trip home, since the disciples evidently did not take it with them (cf. v. 14). 8:9 four thousand. The number of the men only, not including the women and children (Mt 15:38). This could indicate at least 16,000 people. 8:10 Dalmanutha. This location is not mentioned in any secular literature and only mentioned here in the NT. The location is unknown, but clearly in the region near Magdala (cf. Mt 15:39, Magadan). Recent archeological work in the area, when the water level of Galilee was at an all-time low, revealed several heretofore unknown anchorages. One small harbor has been found between Magadala and Capernaum which may be Dalmanutha. 8:11 Pharisees. See notes on 2:16; Mt 3:7. sign from heaven. The skeptical Pharisees demanded further miraculous proof of Jesus’ messianic claims. Not content with the countless miracles He had performed on earth, they demanded some sort of astronomical miracle. Having already given them more than enough proof, Jesus refused to accommodate their spiritual blindness. The supreme sign verifying His claim to be Son of God and Messiah was to be His resurrection (Mt 12:39,40).
MARK 8:13
I say to you, 3 b no 2 sign will be given to this generation.” 13 Leaving them, He again embarked and went away to the other side.
Disciples Do Not Understand Mt 16:5-12 14 And And they they had had for forgott gotten en to take take brea bread, d, and did not have more ore than one one loaf oaf in the boat with them. 15 And He was giving orders ders to them them,, sayi sayin ng, “a Watch atch out! out! Bewa Beware re o f t h e l e a v e n o f t h e P h ar i s e e s a n d t h e leave leaven n of b Herod.” 16 They began to discu discuss ss the fact fact that they had no with with one one anot anothe herr the bread. 17 And And Jesu Jesus, s, awar awaree of this this,, *sai *said d to fact that them them,, “Why “Why do you you disc discus usss the fact that you a have have no brea bread? d? Do you not yet see or unders dersta tand nd?? Do you you have have a 1 hardened hardened heart? 18 a HAVING EYES, DO YOU NOT NOT SEE? AND HAV HAVyou u not ING ING EARS EARS, DO YOU NOT NOT HEA HEAR? And do yo 19 a remember, when when I brok brokee the the five five loav loaves es b for for the the five five thou thousa sand nd,, how how many many baskets full full of brok broken en piec pieces es you you pick picked ed up?” up?” They They 20 *sai *said d to Him, Him, “Twe “Twelv lve. e.”” “When I broke a the s even f o r the fo u r tho usand, ho w many many lar large b baskets full of broken pieces did did yo you u pic pick up?” p?” And they *sai said to Him, 21 “Seven.” And He was saying to them, “a Do you you not not yet yet unde unders rsta tand nd?” ?”
A Blind Man Is Healed And they *came to a Bethsaida. And they *brought a blind man to Jesus and 22
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12 2 Or attesting miracle 3 Lit if a sign shall be given b Mt 12:39 15 a Mt 16:6; Lk 12:1 b Mt 14:1; 22:16 17 1 Or dull, insensible a Mk 6:52 18 a Jer 5:21; Eze 12:2; Mk 4:12 19 a Mk 6:41-44 b Mt 14:20 20 a Mk 8:6-9 b Mk 8:8 21 a Mk 6:52 22 a Mt 11:21; Mk 6:45
*implored Him to b touch him. 23 Taking the blind man by the hand, He a brought him out of the village; and after a spitting on his eyes and b laying His hands on him, He asked him, “Do you see anything?” 24 And he 1 looked up and said, “I see men, for 2 I see them like trees, walking around.” 25 Then again He laid His hands on his eyes; and he looked intently and was restored, and began to see everything e verything clearly. 26 And He sent him to his home, saying, “Do not even enter a the village.”
Peter’s Confession of Christ
b Mk 3:10 23 a Mk 7:33 b Mk 5:23 24 1 Or gained sight 2 Or they look to me 26 a Mk 8:23 27 a Mk 8:27-29: Mt 16:13-16; Lk 9:18-20 b Mt 16:13 28 a Mk 6:14; Lk 9:7, 8 29 1 I.e. the Messiah a Jn 6:68, 69 30 1 Or strictly admonished a Mt 8:4; 16:20; Lk 9:21 31 a Mk 8:31-9:1: Mt 16:21-28; Lk 9:22-27 b Mt 16:21
8:13 the other side. To the NE shore, where Bethsaida (Julias) was located (v. 22). 8:15 leaven leaven of the the Pharisees Pharisees and . . . Herod. “Leaven” in the NT is an illustration of influence (see note on Mt 13:33 ) and most often symbolizes the evil influence of sin. The “leaven” of the Pharisees included both their false teaching (Mt 16:12) and their hypocritical behavior (Lk 12:1); the “leaven” of Herod Antipas was his immoral, corrupt conduct (cf. 6:17-29). The Pharisees and the Herodians were allied against Christ (3:6). 8:17 Why Why do you you discu discuss ss . . . no bread? bread? Jesus’ question rebuked the disciples for completely missing His point (see note on v. 15 ). He was concerned with spiritual truth, not mundane physical matters. hardened heart. I.e., they were rebellious, spiritually insensitive, and unable to understand spiritual truth (see notes on 3:5; 6:52). 8:18-21 Jesus’ 5 questions further rebuked the disciples for their hardness of heart, and also reminded them of His ability to provide anything they might lack. 8:21 Do you not yet understand? An appeal based on the questions He had just asked. Matthew’s parallel account reveals that the disciples finally understood His point (Mt 16:12). 8:22-26 The second of Jesus’ two miracles recorded only in Mark (cf. 7:31-37). It is also the first of two healings of blind men recorded in Mark (cf. 10:46-52). 8:22 Bethsaida. See note on 6:45, for the other Bethsaida. This is Bethsaida-julias, several mi. N of the Sea of Galilee and E of the Jordan River. 8:23 spitting on his eyes. This action and Jesus’ touching his eyes with His hands (v. 25) were apparently meant to reassure the blind man (who would naturally depend on his other senses, such as touch) that Jesus would heal his eyes (cf. 7:33; Jn 9:6).
Mt 16:13-23; Lk 9:18-22 27 a Jesus went out, o ut, along with His disciples, to the villages of b Caesarea Philippi; and on the way He questioned His disciples, saying to them, “Who do people say that I am?” 28 a They told Him, saying, “John the Baptist; and others say Elijah; but others, one of the prophets.” 29 And He continued by continued by questioning them, “But who do you say that I am?” a Peter *answered and *said to Him, “You are 1 the Christ.” 30 And a He 1 warned them to tell no one about Him. 31 a And He began to teach them that b the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again.
8:26 Do not even enter the village. Jesus led the blind man out of town before healing him (v. 23), probably to avoid publicity and the mob scene that would otherwise result. Unlike others in the past (cf. 1:45; 7:36), he apparently obeyed. 8:27 Caesarea Philippi. A city about 25 mi. N of Bethsaida near Mt. Hermon, not to be confused with the Caesarea located on the Mediterranean coast about 60 mi. NW of Jerusalem. 8:28 Elijah. See notes on 6:15; Mal 4:5; Mt 11:14; Lk 1:17. 8:29 But who do you say that I am? After they reported the prevailing erroneous views about Jesus (v. 28), He asked the disciples to give their own evaluation of who He was. The answer every person gives to this question will determine his or her eternal destiny. You are the Christ. Peter unhesitatingly replied on behalf of the 12 (cf. Mt 14:28; 15:15; 17:4; 19:27; 26:33; Jn 6:68; 13:36), clearly and unequivocally affirming that they believed Jesus to be the Messiah. 8:30 tell no one. Jesus’ messianic mission cannot be understood apart from the cross, which the disciples did not yet understand (cf. vv. 31-33; 9:30-32). For them to have proclaimed Jesus as Messiah at this point would have only furthered the misunderstanding that the Messiah was to be a political-military deliverer. The fallout was that the Jewish people, desperate to be rid of the yoke of Rome, would seek to make Jesus king by force (Jn 6:15; cf. 12:12-19). 8:31–10:52 In this section, as they traveled to Jerusalem, Jesus prepared the disciples for His death. 8:31 Son of Man. See note on 2:10. must suffer many things. Jesus’ sufferings and death were inevitable because they were divinely ordained (Ac 2:22,23; 4:27,28), though, humanly speaking, caused by His rejection from the Jewish leaders. See notes on Ps 118:22; Is 53:3; cf. 12:10; Mt 21:42. elders. See note on 7:3. chief
And He was stating the matter a plainly. And Peter took Him aside and began to re buke Him. 33 But turning around and seeing His disciples, He rebuked Peter and *said, “Get behind Me, a Satan; for you are not setting your mind on 1 God’s interests, but man’s.” 32
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32 a Jn 10:24; 11:14; 16:25, 29; 18:20 33 1 Lit the things of God a Mt 4:10 34 a Mt 10:38; Lk 14:27 35 1 Or soul a Mt 10:39; Lk 17:33; Jn 12:25 38 a Mt 10:33; Lk 9:26; Heb 11:16 b Mt 8:20
Cost of Discipleship Mt 16:24-27; Lk 9:23-26 34 And He summoned the crowd with His disciples, and said to them, “If anyone wishes to come after Me, he must deny himself, and a take up his cross and follow Me. 35 For a whoever wishes to save his 1 life will lose it, but whoever loses his 1 life for My sake and the gospel’s will save it. 36 For what does it profit a man to gain the whole world, and forfeit his soul? 37 For what will a man give in exchange for his soul? 38 For a whoever is ashamed of Me and My words in this adulterous and sinful generation, b the Son of Man will also be
c Mt 16:27; Mk 13:26; Lk 9:26
CHAPTER 9 1 a Mt 16:28; Mk 13:26; Lk 9:27 2 1 Or Jacob Or Jacob a Mk 9:28: Mt 17:1-8; Lk 9:2836 b Mk 5:37 3 a Mt 28:3 5 1 Or sacred tents a Mt 23:7 b Mt 17:4; Lk 9:33
priests. Members of the Sanhedrin and representatives of the 24 orders of ordinary priests (cf. Lk 1:8). scribes. Experts in the OT law (see note on Mt 2:4). after three days. In keeping with the sign of Jonah (Mt 12:40). rise again. Jesus always mentioned His resurrection in connection with His death (cf. 9:31; 10:34; Mt 16:21; 17:23; 20:19; Lk 9:22; 18:33), making it all the more incomprehensible that the disciples were so slow to understand. 8:32 stating the matter plainly. I.e., not in parables or allusions (cf. Jn 16:29). Peter Peter . . . began began to to rebuk rebukee Him. The disciples still could not comprehend a dying Messiah (see note on v. 30). Peter, as usual (see note on v. 29 ) expressed the thoughts of the rest of the 12 (cf. v. 33). His brash outburst expressed not only presumption and misunderstanding, but also deep love for Jesus. 8:33 Get behind behind Me, Satan. In a startling turnaround, Peter, who had just been praised for being God’s spokesman (Mt 16:17-19), was then condemned as Satan’s mouthpiece. Yet Jesus’ sacrificial death was God’s plan (Ac 2:22,23; 4:27,28) and whoever opposed it was, wittingly or not, advocating Satan’s work. 8:34 deny himself. No one who is unwilling to deny himself can legitimately claim to be a disciple of Jesus Christ. take up his cross. This reveals the extent of self-denial—to the point of death, if necessary. The extent of desperation on the part of the penitent sinner who is aware he can’t save himself reaches the place where nothing is held back (cf. Mt 19:21,22). and follow Me. See notes on 1:17; Mt 10:38. 8:35 loses loses his life . . . will save it. This paradoxical saying reveals an important spiritual truth: those who pursue a life of ease, comfort, and acceptance by the world will not find eternal life. On the other hand, those who give up their lives (see note on v. 34 ) for the sake of Christ and the gospel will find it. Cf. Jn 12:25. 8:36,37 soul. The real person, who will live forever in heaven or hell. To have all that the world has to offer yet not have Christ is to be eternally bankrupt; all the world’s goods will not compensate for losing one’s soul eternally. See note on Mt 16:26. 8:38 ashamed of Me and My words. Those who reject the demands of discipleship prove themselves to be ashamed of Jesus Christ and the truth He taught, thus not redeemed from sin at all. Son of Man. See note on 2:10. when He comes. Mark’s first reference to Jesus’ second coming, an event later described in detail in the Olivet Discourse (13:1-37).
MARK 9:6
ashamed of him when He c comes in the glory of His Father with the holy angels.”
The Transfiguration Mt 16:28–17:3; Lk 9:27-36 And Jesus was saying saying to them, them, “a Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power.” power.” 2 a Six days later, Jesus *took with Him b Peter and 1 James and John, J ohn, and *brought *broug ht them up on a high mountain by themselves. And He was transfigured before them; 3 and a His garments became radiant and exceedingly white, as no launderer on earth can whiten them. 4 Elijah appeared to them along with Moses; and they were talking with Jesus. 5 Peter *said to Jesus, “a Rabbi, it is good for us to be here; b let us make three 1 tabernacles, one for You, and one for Moses, and one for Elijah.” 6 For he did not know what to answer; for they be-
9
9:1 Truly I say to you. A solemn statement appearing only in the gospels and always spoken by Jesus. It introduces topics of utmost significance (see note on 3:28). not taste death until they see the kingdom. The event Jesus had in mind has been variously interpreted as His resurrection and ascension, the coming of the Spirit at Pentecost, the spread of Christianity, or the destruction of Jerusalem in A.D. 70. The most accurate interpretation, however, is to connect Christ’s promise with the Transfiguration in the context (vv. 2-8), which provided a foretaste of His second coming glory. That all 3 synoptic gospels place this promise immediately before the Transfiguration supports this view, as does the fact that “kingdom” can refer to royal splendor. 9:2 9:2 Six Six day days late laterr. Matt Matthe hew w and and Mark Mark plac placee the the Tran Transf sfig igur uraation tion “six “six days days”” after fter Jesu Jesus’ s’ prom romise ise (v. (v. 1); 1); Luke Luke,, no doub doubtt inc includluding ing the the day day the the prom romise ise was was made made and and the the day day of the the Tran Transf sfig igu urati ration on itse itself lf,, desc descri ribe bess the the inte interv rval al as “som “somee eigh eightt days days”” (Lk (Lk 9:28 9:28). ). Peter eter and and Jame Jamess and and John John.. See the inn inner circl irclee See not note on 5:37 5:37.. As the of Jesu Jesus’ s’ disc discip iple les, s, thes thesee 3 were were some someti time mess allo allowe wed d to witn witnes esss e v e n t s t h a t t h e o t h e r d i s c i p l e s we r e n o t ( c f . 1 4 : 3 3) . a h i g h ost lik likely ely Mt. Herm Hermon on (abo (about ut 9,20 ,200 ft. ft. abov abovee sea sea mountain. Most leve level) l),, the the high highes estt moun mounta tain in in the the vici vicini nity ty of Caes Caesar area ea Phili hilip ppi (cf. (cf. 8:27 8:27). ). transfigured. From a Gr. word meaning “to change i n f o r m , ” o r “ t o be t r a n s f o r m e d . ” I n s o m e i n e x p l i c a b l e wa y , Jesus manifested some of His divi ivine glory to the 3 disciples (cf. 2Pe 1:16). 1:16). 9:3 radiant and exceedingly white. The divine glory emanating from Jesus made even his clothing radiate brilliant white light. Light is often associated with God’s visible presence (cf. Ps 104:2; Da 7:9; 1Ti 6:16; Rev 1:14; 21:23). 9:4 Elija Elijah h . . . with Moses. Moses. Symbolic of the Prophets and the Law, the two great divisions of the OT. The order, “Elijah,” then “Moses,” is unique to Mark (who reverses the order in v. 5). talking with Jesus. The subject was His coming death (Lk 9:31). 9:5 Rabbi. Lit. “my master.” A title of esteem and honor given by the Jews to respected teachers. In the NT, it is also used of John the Baptist (Jn 3:26). let us make three tabernacles. So as to make the 3 illustrious figures’ stay permanent. It is also possible that Peter’s suggestion reflected his belief that the millennial kingdom was about to be inaugurated (cf. Zec 14:16).
MARK 9:7
came terrified. 7 Then a cloud 1 formed, overshadowing them, and a a voice 1 came out of the cloud, “b This is My beloved Son, 2 listen to Him!” 8 All at once they looked around and saw no one with them anymore, except Jesus alone. 9 a As they were coming down from the mountain, He b gave them orders not to relate to anyone what they had seen, 1 until the Son of Man rose from the dead. 10 They 1 seized upon 2 that statement, discussing with one another 3 what rising from the dead meant. 11 They asked Him, saying, “Why is it that the scribes say that a Elijah must come first?” 12 And He said to them, “Elijah does first come and restore all things. And yet And yet how is it written of a the Son of Man that b He will suffer many things and be treated with contempt? 13 But I say to you that Elijah has 1 indeed come, and they did to him whatever they wished, just as it is written of him.”
Demon-Possessed Son Is Delivered Mt 17:14-21; Lk 9:37-42 14 a When they cam e back to the disciple ples, they hey saw saw a lar large crow crowd d around ound the them,
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7 1 Or occurred 2 Or give constant heed a 2Pe 1:17f b Mt 3:17; Mk 1:11; Lk 3:22 9 1 Lit except when a Mk 9:9-13: Mt 17:913 b Mt 8:4; Mk 5:43; 7:36; 8:30 10 1 Or kept to themselves 2 Lit the statement 3 Lit what was the rising from the dead 11 a Mal 4:5; Mt 11:14 12 a Mk 9:31 b Mt 16:21; 26:24 13 1 Lit also 14 a Mk 9:14-28: Mt 17:14-19; Lk 9:37-42
15 a Mk 14:33; 16:5, 6 18 1 Or wherever 2 Or tears him 3 Or withers away 20 1 Lit him
9:7 a clou cloud d . . . oversha overshadow dowing ing them them.. This is the glory cloud, Shekinah, which throughout the OT was symbolic of God’s presence (see note on Rev 1:7 ; cf. Ex 13:21; 33:18-23; 40:34,35; Nu 9:15; 14:14; Dt 1:33). a voice came out of the cloud. The Father’s voice from the cloud cut off Peter’s fumbling words (Mt 17:5; Lk 9:34). This is My beloved Son. The Father repeated the affirmation of His love for the Son first given at Jesus’ baptism (1:11). The parallel accounts of the Transfiguration (Mt 17:5; Lk 9:35) also record these words, as does Peter (2Pe 1:17). listen to Him! Jesus, the One to whom the Law and Prophets pointed (cf. Dt 18:15), is the One whom the disciples are to listen to and obey (cf. Heb 1:1,2). 9:9 gave them orders not to relate to anyone. See note on 8:30. until the Son of man rose from the dead. This looks to the time when the true nature of Jesus’ messianic mission became evident to all, that He came to conquer sin and death, not the Romans. Son of Man. See note on 2:10. 9:10 discussing discussing . . . what rising rising from the dead meant. meant. Like most of the Jewish people (the Sadducees being notable exceptions), the disciples believed in a future resurrection (cf. Jn 11:24). What confused them was Jesus’ implication that His own resurrection was imminent, and thus so was His death. The disciples’ confusion provides further evidence that they still did not understand Jesus’ messianic mission (see notes on v. 9; 8:30 ). 9:11 Elijah must come first. Cf. 8:28,29. The scribes’ teaching in this case was not based on rabbinical tradition, but on the OT (Mal 3:1; 4:5). Malachi’s prediction was well known among the Jews of Jesus’ day, and the disciples were no doubt trying to figure out how to harmonize it with the appearance of Elijah they had just witnessed. The scribes and Pharisees also no doubt argued that Jesus could not be the Messiah based on the fact that Elijah had not yet appeared. Confused, the 3 disciples asked Jesus for His interpretation. 9:12 Elijah does first come. Jesus affirmed the correctness of the scribal interpretation of Mal 3:1; 4:5, which must have puzzled the suffer . . . be disciples even more. Son of Man. See note on 2:10. suf
and some scribes arguing with them. 15 Im mediately, when the entire crowd saw Him, they were a amaz amazed ed and and began 16 runn runnin ing g up to gree greett Him. Him. And And He aske sked them, “What are you discussing with them?” 17 And And one one of the the crowd owd answe nswerred Him, Him, “Tea “Teach cher er,, I brou brough ghtt You my son, son, po posss e s s e d w i t h a s p i r i t w hi c h m ak e s hi m mute; 18 and 1 whenever it seizes him, it 2 slam slamss him him to the the ground and he foams at the the mout mouth, h, and gri grinds his teeth and 3 stiffens out out. I told old Your our dis discipl iples to cast it out, ut, 19 and they could not do it.” And He *answer wered them and *sai said, “O unbelieving gen generation, on, how long ong sha shall I be with yo you? u? How long shall I put up with you? Bring him to Me!” 20 They They brou brough ghtt 1 the boy to Him. Him. When When he saw saw Him, Him, imme immedi diaately tely the the spirit threw him into a convulsion, and falling to the ground, he began rolli olling ng arou around nd and and foam foamin ing g at the mouth. 21 A nd He asked his father, “Ho w long has this bee been happ ppeening to him?” m?” And he 22 said, “From From childhood ood. It has of ten thrown him bo botth into the fir fire and into the water to destroy him. But if You can do a n y t h i n g , t a k e p i t y o n u s a nd h e l p u s ! ”
treated with contempt. Jesus pointed out that the prophecies about Elijah in no way precluded the suffering and death of Messiah, for that, too, was predicted in the OT (e.g., Pss 22; 69:20,21; Is 53; see note on Ro 1:2). 9:13 Elijah has indeed come. Jesus directly addressed the disciples’ question: the prophecies of Elijah’s coming had been fulfilled in John the Baptist. Though certainly not a reincarnation of Elijah (cf. Jn 1:21), John came in the “spirit and power of Elijah,” and would have fulfilled prophecies if they had believed (see notes on Mt 11:14; Lk 1:17 ).). Because they did reject both John the Baptist and Jesus, there will be another who will come in the spirit and power of Elijah before the second coming of Christ ( see notes on Mt 11:14; Rev 11:5,6 ). they did to him. The Jewish leaders rejected John the Baptist (Mt 21:25; Lk 7:33), and Herod killed him (6:17-29). as it is written of him. No specific OT prophecies predicted that Messiah’s forerunner would die. Therefore, this statement is best understood as having been fulfilled typically. The fate intended for Elijah (1Ki 19:1,2) had befallen the Baptist. See notes on Mt 11:11-14. 9:14 the disciples. The 9 who had remained behind. 9:17 spirit which makes him mute. The boy had a demonicallyinduced inability to speak, a detail found only in Mark’s account. 9:18 they could not. The disciples’ failure is surprising, in light of the power granted them by Jesus (3:15; 6:13). 9:19 O unbelieving generation. Cf. Ps 95:10. The word “generation” indicates that Jesus’ exasperation was not merely with the father, or the 9 disciples, but also with the unbelieving scribes, who were no doubt gloating over the disciples’ failure (cf. v. 14), and with unbelieving Israel in general. 9:22 to destroy him. This demon was an especially violent and dangerous one. Open fires and unfenced bodies of water were common in first-century Israel, providing ample opportunity for the demon’s attempts to destroy the child. The father’s statement added to the pathos of the situation. The boy himself was probably disfigured from burn scars, and possibly further ostracized because of them. His situation also created a hardship for his family, who
And Jesus said to him, “ ‘I ‘If You can?’ a All thing s are po ssib le to him who believes.” 24 Imme mmediately the bo boy’ y’ss fat father cried out and said, “I do believe; help my unbelief.” 25 When Jesus saw that a a crowd was 1 rapidly gathering, He re buked buke d the unclean unclea n spirit, spiri t, saying to it, “You deaf and mute spirit, I 2 command y o u , c o m e o u t o f h i m an d d o n o t e n t e r him 3 again.” 26 After crying out and thro throwi wing ng him him into into terr terrib ible le conv convul ulsi sion ons, s, it the boy boy became so much like came came out; out; and and the a c o r p s e t h a t m o s t o f t h e m s ai d , “ H e i s dead!” 27 But Jesus took him by the hand and raised him; and he got up. 28 When He came a into the house ouse,, His His disc discip iple less began ques questi tion onin ing g Him Him priv privat atel ely y, “Why “Why 29 coul could d we not driv drivee it out out?” And And He said said to them, “This kind cannot come out by anyth anythin ing g but praye prayerr.” 23
Jesus Foretells His Death Mt 17:22, 23; Lk 9:43-45 30 a From there they went out and began to go through Galilee, and He did not want anyone to know about it. 31 For He was teaching His disciples and telling them,
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MARK 9:38
23 a Mt 17:20; Jn 11:40 25 1 Or running together 2 Or I Myself command 3 Or from now on a Mk 9:15 28 a Mk 2:1; 7:17 30 a Mk 9:30-32: Mt 17:22, 23; Lk 9:43-45
“a The Son of Man is to be 1 delivered into the hands of men, and they will kill Him; and when He has been killed, He will rise three days later.” later.” 32 But a they 1 did not understand this statement, and they were afraid to ask Him.
Attitude of Servanthood
31 1 Or betrayed a Mt 16:21; Mk 8:31; 9:12 32 1 Lit were not knowing a Lk 2:50; 9:45; 18:34; Jn 12:16 33 1 Lit had come a Mk 9:33-37: Mt 18:1-5; Lk 9:46-48 b Mk 3:19 34 a Mt 18:4; Mk 9:50; Lk 22:24 35 1 Or let him be a Mt 20:26; 23:11; Mk 10:43, 44; Lk 22:26 36 1 Lit in their midst 37 1 Lit one of such children a Mt 10:40; Lk 10:16; Jn 13:20 38 a Mk 9:38-40: Lk 9:49, 50 b Nu 11:2729
would have had to watch the boy constantly to protect him from harm. 9:23 All things are possible. The oldest manuscripts omit “believes,” thus making the phrase “If you can” a question or exclamation on Jesus’ part. The issue was not His lack of power but the father’s lack of faith. Though Jesus often healed apart from the faith of those involved, here He chose to emphasize the power of faith (cf. Mt 17:20; Lk 17:6). Jesus healed multitudes, but many, if not most, did not believe in Him. Cf. Lk 17:15-19. 9:24 I do believe; help my unbelief. unbelief. Admitting the imperfection of his faith, mixed as it was with doubt, the desperate father pleaded with Jesus to help him to have the greater faith the Lord demanded of him. 9:25 a crowd was rapidly gathering. Noting the growing crowd, Jesus acted without further delay, perhaps to spare the boy and his anguished father any further embarrassment. Also, the Lord did not perform miracles to satisfy thrill seekers (cf. 8:11; Lk 23:8,9). I command you. Jesus’ absolute authority over demons is well attested in the NT (e.g., 1:32-34; 5:1-13; Lk 4:33-35). His healings demonstrated His deity by power over the natural world. His authority over demons demonstrated His deity by power over the supernatural world. 9:29 This kind. Some demons are more powerful and obstinate, and thus more resistant to being cast out, than others (cf. Mt 12:45). See notes on Da 10:10-21. anything but prayer. Perhaps overconfident from their earlier successes (cf. 6:13), the disciples became enamored with their own gifts and neglected to draw on divine power. 9:30 go through Galilee. Leaving the region around Caesarea Philippi, Jesus and the disciples began the journey to Jerusalem that would result in His crucifixion several months later. Their immediate destination was Capernaum (v. 33). did not want anyone to know. Jesus continued to seek seclusion so He could prepare the disciples for His death (cf. 7:24). 9:31 Son of Man. See note on 2:10.
Mt 18:1-5; Lk 9:46-50 33 a They came to Capernaum; and when He 1 was in b the house, He began to question them, “What were you discussing on the way?” 34 But they kept silent, for on the way a they had discussed with one another which of them was the greatest. 35 Sitting down, He called the twelve and *said to them, “a If anyone wants to be first, 1 he shall be last of all and servant of all.” 36 Taking a child, He set him 1 before them, and taking him in His arms, He said to them, 37 “a Whoever receives 1 one child like this in My name receives Me; and whoever receives Me does not receive Me, but Him who sent Me.” 38 a John said to Him, “Teacher “Teacher,, we saw someone casting out demons in Your name, and b we tried to prevent him because he
9:31,32 Jesus continued His teaching about His upcoming death and resurrection—a subject the disciples still did not understand (see notes on v. 10; 8:30-33). 9:33 Capernaum. See note on 1:21. the house. The use of the definite article suggests this to be the house Jesus habitually stayed in when in Capernaum. Whether it was Peter’s house (cf. 1:29) or someone else’s is not known. 9:34 they kept silent. Convicted and embarrassed, the disciples were speechless. which of them was the greatest. A dispute possibly triggered by the privilege granted Peter, James, and John to witness the Transfiguration. The disciples’ quarrel highlights their failure to apply Jesus’ explicit teaching on humility (e.g., Mt 5:3), and the example of His own suffering and death (vv. 31,32; 8:30-33). It also prompted them to ask Jesus to settle the issue, which He did— though not as they had expected. 9:35 Sitting down. Rabbis usually sat down to teach (cf. Mt 15:29; Lk 4:20; 5:3; Jn 8:2). If anyone wants to be first. As the disciples undeniably did (v. 34; cf. 10:35-37). last of all and servant of all. The disciples’ concept of greatness and leadership, drawn from their culture, needed to be completely reversed. Not those who lord their position over others are great in God’s kingdom, but those who humbly serve others (cf. 10:31,43-45; Mt 19:30–20:16; 23:11,12; Lk 13:30; 14:8-11; 18:14; 22:24-27). 9:36 a child. The Gr. word indicates an infant or toddler. If the house they were in was Peter’s (see note on v. 33 ), this may have been one of his children. The child became in Jesus’ masterful teaching an example of believers who have humbled themselves and become like trusting children. 9:37 Whoever receives one child like this in My name. Not actual children, but true believers—those who have humbled themselves like little children (see note on v. 36 ). 9:38 John said. The only recorded instance in the synoptic gospels in which he alone speaks. In light of Jesus’ rebuke (vv. 35-37), John’s conscience troubled him about an earlier incident he had been involved in. It is clear that the unnamed exorcist was not a
MARK 9:39
was not following us.” 39 But Jesus said, “Do not hinder him, for there is no one who will perform a miracle in My name, and be able soon afterward to speak evil evi l of 40 a Me. For he who is not against us is 1 for us. 41 For a whoever gives you a cup of water to drink 1 because of your name as followers of Christ, truly I say to you, he will not lose his reward.
Warning About Hell— Mt 18:6-9 “a Whoe Whoeve verr caus causes es one one of thes thesee 1 little ones ones who who beli believ evee to stum stumbl ble, e, it 2 woul would d be better bette r for him if, with a heavy millstone mills tone 3 hung around his neck, he had bee been cast 43 a into into the the sea. sea. If yo you ur hand causes uses yo you u to s t u m b l e , c u t i t o ff ; i t i s b e t t e r f o r y o u t o ente enterr life life crip crippl pled ed,, than than,, havi having ng yo your ur two two 1 b c hands, to go into hell, into the unquenc quencha habl blee fire fire,, 44 [1 where T HE HEIR WORM DOE S NOT DIE, AN D THE FIRE IS NOT QUENCHED .] 45 If your fo o t cau ses you to s t u m b l e , c u t i t o ff ; i t i s b e t t e r f o r y o u t o ente enterr life life lame lame,, than than,, havi having ng your your two two feet feet,, 46 1 a 1 to be cast into hell, [ where THEIR WO RM DOES NOT DIE , AND T HE FIRE IS NOT QUENCHED .] 47 a If yo u r eye causes you to 42
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40 1 Or on our side a Mt 12:30; Lk 11:23 41 1 Lit in a name that you are Christ’s a Mt 10:42 42 1 I.e. humble 2 Lit is better for him if a millstone turned by a donkey is hung 3 Lit has been thrown a Mt 18:6; Lk 17:2; 1Co 8:12 43 1 Gr Gehenna a Mt 5:30; 18:8 b Mt 5:22 c Mt 3:12; 25:41 44 1 Vv 44 and 46, which are identical to v 48, are not found in the early mss 45 1 Gr Gehenna a Mt 5:22 46 1 V 44, note 1 47 a Mt 5:29; 18:9 1 Gr Gehenna b Mt 5:22 48 a Is 66:24 b Mt 3:12; 25:41 50 1 Lit season it a Mt 5:13; Lk 14:34f b Col 4:6 c Mk 9:34; Ro 12:18; 2Co 13:11; 1Th 5:13
CHAPTER 10 1 a Mk 10:1-12: Mt 19:1-9 b Mt 4:23;
fraud because he actually was casting out demons. He was apparently a true believer in Jesus; John and the others opposed him because he was not openly and officially allied with Jesus, as they were. 9:39,40 Jesus ordered them not to hinder the exorcist, making the logical point that someone sincerely acting in His name would not soon turn against Him. There is no neutral ground regarding Jesus Christ; those who are “not against” Him are on His side, but by the same token, “He who is not with Me is against Me; and he who does not gather with Me scatters” (Mt 12:30). 9:41 your name as followers of Christ. Jesus considered acts of kindness done to His followers to have been done to Him (cf. Mt 25:37-40). truly I say to you. See note on 3:28. his reward. That is, his unique place and service in the eternal kingdom. 9:42 Whoe Whoeve verr causes causes . . . to stumb stumble le.. The word translated “to stumble” lit. means “to cause to fall.” To entice, trap, or lead a believer into sin is a very serious matter. little ones who believe. See note on v. 37. millstone. This refers to a large, upper millstone so heavy that it had to be turned by a donkey (see note on Mt 18:6 ). Even such a horrifying death (a Gentile form of execution) is preferable to leading a Christian into sin. 9:43 cut it off. See note on Mt 5:29. Jesus’ words are to be taken figuratively; no amount of self-mutilation can deal with sin, which is an issue of the heart. The Lord is emphasizing the seriousness of sin and the need to do whatever is necessary to deal with it. life. The contrast of “life” with “hell” indicates that Jesus was referring to eternal life. hell. The Gr. word refers to the Valley of Hinnom near Jerusalem, a garbage dump where fires constantly burned, furnishing a graphic symbol of eternal torment (see note on Mt 5:22 ). the unquenchable fire. See note on Mt 25:46. That the punishment of hell lasts for eternity is the unmistakable teaching of Scripture (cf. Da 12:2; Mt 25:41; 2Th 1:9; Rev 14:10,11; 20:10). 9:44,46 The better Gr. manuscripts omit these verses, which merely repeat the quote from Is 66:24 found in v. 48. 9:47 kingdom of God. See note on 1:15. 9:49 The meaning of this difficult verse seems to be that believ-
stum stumbl ble, e, thr throw it out; out; it is bett better er for for yo you u to e n t e r t he k i n g d o m o f G o d w i t h o n e e y e , than, having two eyes, to be cast into 1 b hell, 48 a where THEI THEIR R WORM WORM DOES DOES NOT NOT DIE DIE, b AND THE THE FIRE FIRE IS NOT NOT QUEN QUENCH CHED ED. 49 “For everyone will be salted with fire. 50 Salt is good; but a if the salt becomes unsalty, with what will you 1 make it salty again? b Have salt in yourselves, and c be at peace with one o ne another.” Mt 19:1-9 Marriage and Divorce—
10
a Getting Getting
up, He *went from from there there to the region of Judea and beyond the Jordan; crowds *gathered around Him again, and, b according to His custom, He once more began to teach them. 2 Some Pharisees came up to Jesus, testing Him, and began to question Him whether it was lawful for a man to 1 divorce a wife. 3 And He answered and said to them, “What did Moses command you?” 4 They said, “ a Moses permitted a man TO WRIT WRITE E A CER CERTIFI TIFICA CATE TE OF DIVO DIVORC RCE E AND AND 1 SEND 26:55; Mk 1:21; 2:13; 4:2; 6:2, 6, 34; 12:35; 14:49 4 1 Or divorce her a Dt 24:1, 3; Mt 5:31
2 1 Or send away
ers are purified through suffering and persecution. The link between salt and fire seems to lie in the OT sacrifices, which were accompanied by salt (Lv 2:13). 9:50 Salt is good. Salt was an essential item in first-century Palestine. In a hot climate, without refrigeration, salt was the practical means of preserving food. Have salt in yourselves. The work of the Word (Col 3:16) and the Spirit (Gal 5:22,23) produce godly character, enabling a person to act as a preservative in society. Cf. Mt 5:13. be at peace with one another. Cf. Mt 5:9; Ro 12:18; 2Co 13:11; 1Th 5:13; Jas 3:18. 10:1 beyond the Jordan. This region was known as Perea. Jesus was to minister there until leaving for Jerusalem shortly before Passion Week (see note on Mt 19:1). Jordan. See note on 1:5. came . . . testi testing ng Him. Him. The 10:2 Pharisees. See note on 2:16. came Pharisees hoped to publicly discredit Jesus’ ministry. The resulting loss of popularity, they hoped, would make it easier for them to destroy Him. Also, Perea (see note on v. 1 ) was ruled by Herod Antipas—who had imprisoned John the Baptist for his views on divorce and remarriage (6:17,18). The Pharisees no doubt hoped a similar fate would befall Jesus. whethe whetherr it was was lawfu lawfull . . . to didivorce. The Pharisees attempted to entrap Jesus with a volatile issue in first-century Judaism: divorce. There were two schools of thought, one allowing divorce for virtually any reason, the other denying divorce except on grounds of adultery (see note on Mt 19:3). The Pharisees undoubtedly expected Jesus to take one side, in which case He would lose the support of the other faction. 10:3 What did Moses command you? Jesus set the proper ground rules for the discussion. The issue was not rabbinical interpretations, but the teaching of Scripture. 10:4 permitted. The Mosaic law, as the Pharisees were forced to concede, nowhere commanded divorce. The passage in question, Dt 24:1-4, recognized the reality of divorce and sought to protect the wife’s rights and reputation and also regulated remarriage. CERTIFICATE CATE OF DIVO DIVORC RCEE. In this document, the husband was required to state the reason for the divorce, thus protecting the wife’s reputation (if
her AWAY.” 5 But Jesus said to them, “1 a Because of your hardness of heart he wrote you this commandment. 6 But a from the beginning of creation, God b MADE MADE THEM THEM MALE MALE AND AND FEMA FEMALE LE. 7 a FOR THIS THIS REAS REASON ON A MAN MAN SHAL L LE AVE HIS FAT HER AN D MOTHER 1 , 8 a AND AND THE THE TWO TWO SHAL SHALL L BECO BECOME ME ONE ONE FLES FLESH H; so they are no longer two, but one flesh. 9 What therefore God has joined together, let no man separate.” 10 In the the hous housee the the disc discip iple less began question tionin ing g Him about out this again. 11 And He *said to them, “a Whoever 1 divo divorrces ces his his w i f e a n d m a r r i e s a n o t he r w o m a n c o m mits mits adult dulter ery y aga against inst her; her; 12 and a if she herself 1 divorc orces her husb usband and marries ries anot anoth her man, man, she she is comm commit itti ting ng adul adul-tery.”
Children and the Kingdom Mt 19:13-15; Lk 18:15-17 13 a And they were bringing children to Him so that He might touch them; but the disciples rebuked them. 14 But when Jesus
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5 1 Or With reference to a Mt 19:8 6 a Mk 13:19; 2Pe 3:4 b Ge 1:27; 5:2 7 1 Many late mss add and shall cling to his wife a Ge 2:24 8 a Ge 2:24 11 1 Or sends away a Mt 5:32 12 1 Or sends away a 1Co 7:11, 13 13 a Mk 10:13-16: Mt 19:13-15; Lk 18:15-17
14 a Mt 5:3 15 a Mt 18:3; 19:14; Lk 18:17; 1Co 14:20; 1Pe 2:2 16 a Mk 9:36 17 a Mk 10:17-31: Mt 19:16-30; Lk 18:18-30 b Mk 1:40 c Mt 25:34; Lk 10:25; 18:18; Ac 20:32; Eph 1:18; 1Pe 1:4 19 a Ex 20:12-16; Dt 5:16-20 20 a Mt 19:20
she were, in fact, innocent of wrongdoing). It also served as her formal release from the marriage, and affirmed her right to remarry (assuming she was not guilty of immorality). The liberal wing of the Pharisees had misconstrued Dt 24 to be teaching that divorce was “permitted” for any cause whatsoever (citing as legitimate grounds such trivial events as the wife’s ruining dinner or the husband’s simply finding a more desirable woman), providing the proper legal paperwork was done. They thus magnified a detail, mentioned merely in passing, into the main emphasis of the passage. 10:5 your hardness of heart. See notes on 3:5; 6:52. This refers to the flagrant, unrepentant pursuit of sexual immorality—divorce was to be a last resort in dealing with such hard-heartedness. The Pharisees mistook God’s gracious provision in permitting divorce (under certain circumstances) for His ordaining of it. 10:6 from the beginning. Divorce formed no part of God’s original plan for marriage, which was that one man be married to one woman for life (Ge 2:24). MALE MALE AND AND FEMAL FEMALEE . Lit. “a male and a female,” Adam and Eve. Mark quoted from Ge 1:27; 5:2. 10:7,8 Jesus took the issue beyond mere rabbinical quibbling over the technicalities of divorce to God’s design for marriage. The passage Christ quotes (Ge 2:24) presents 3 reasons for the inviolability of marriage: 1) God created only two humans ( see note on v. 6 ), not a group of males and females who could configure as they pleased or switch partners as it suited them; 2) the word translated “become one” lit. means “to be joined” or “to glue,” thus reflecting the strength of the marriage bond; 3) in God’s eyes a married couple is “one flesh,” forming an indivisible union, manifesting that oneness in a child. 10:9 What therefore God has joined together. Jesus added a fourth reason for the inviolability of marriage (see note on vv. 7,8 ): God ordains marriages and thus they are not to be broken by man. 10:11,12 Remarriage after a divorce—except for legitimate biblical grounds—proliferates adultery. The innocent party—one whose spouse has committed prolonged, hard-hearted, unrepentant adultery—may remarry without being guilty of adultery, as may a believer whose unbelieving spouse has chosen to leave the marriage (see note on 1Co 7:15). 10:13 children. See note on 9:36. that He might touch them.
MARK 10:20
saw this, He was indignant and said to them, “Permit the children to come to Me; do not hinder them; a for the kingdom of God belongs to such as these. 15 Truly I say to you, a whoever does not receive the kingdom of God like a child will not enter it at all.” all.” 16 And He a took them in His arms and began blessing them, laying His hands on them.
Rich Young Ruler Mt 19:16-22; Lk 18:18-23 17 a As He was setting out on a journey jo urney,, a man ran up to Him and b knelt before Him, and asked Him, Him , “Good Teacher, eacher, what shall I do to c inherit eternal life?” 18 And Jesus said to him, “Why do you call Me good? No one is good except God alone. 19 You know the commandments, ‘a DO NOT MURDER , DO NOT COMMIT ADULTERY , DO NOT STEAL, DO NOT BEAR EAR FALSE WITNES TNESS S, Do not defraud, HONOR YOUR FATHER AND MOTHER.’” 20 And he said to Him, “Teacher, I have kept a all these things from my youth
I.e., lay His hands on them and pray for them (Mt 19:13). Jewish parents commonly sought the blessing of prominent rabbis for their children. 10:14 do not hinder them. Jesus rebuked the disciples for their attempt to prevent the children from seeing Him (v. 13). They were not the ones to decide who had access to Jesus (cf. Mt 15:23). for the kingdom of God belongs to such as these. Most, if not all, of these children would have been too young to exercise personal faith. Jesus’ words imply that God graciously extends salvation to those too young or too mentally impaired to exercise faith (see note on Mt 19:14). kingdom of God. See note on 1:15. 10:15 Truly I say to you. See note on 3:28. like a child. With humble, trusting dependence, and the recognition of having achieved nothing of value or virtue. 10:16 blessing them. See note on v. 13. 10:17 a man. The other synoptic gospels reveal that he was young (Mt 19:20), and a “ruler,” probably in the synagogue (Lk 18:18). He was also wealthy (v. 22). what shall I do. Steeped in the legalism of his day, the young man naturally thought in terms of some religious deed that would guarantee him eternal life. His lack of understanding about the true nature of salvation, however, does not mean he was insincere. eternal life. More than just eternal existence, it is a different quality of life. Eternal life is in Christ alone (see notes on Jn 3:15,16; cf. Jn 10:28; 17:2,3; Ro 6:23; 1Jn 5:11,13,20). Those who possess it have “passed out of death into life” (Jn 5:24; 1Jn 3:14; cf. Eph 2:1-3); they have died to sin and are alive to God (Ro 6:11); they have the very life of Christ in them (2Co 4:11; Gal 2:20); and enjoy a relationship with Jesus Christ that will never end (Jn 17:3). 10:18 Why do you call Me good? Jesus challenged the ruler to think through the implications of ascribing to Him the title “good.” Since only God is intrinsically good, was he prepared to acknowledge Jesus’ deity? By this query Jesus did not deny His deity; on the contrary, He affirmed it. 10:19 Quoted from Ex 20:12-16. Do not defraud. This was not the wording of any of the Ten Commandments, and is unique to Mark’s account. It seems to be a paraphrase for the command against coveting. 10:20 I have kept all these things. His answer was no doubt sin-
MARK 10:21
up.” 21 Looking at him, Jesus felt a love for him and said to him, “One thing you lack: go and sell all you possess and give to the poor, and you will have a treasure in heaven; and come, follow Me.” 22 But at these words 1 he was saddened, and he went away grieving, for he was one who owned much mu ch property. property.
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21 a Mt 6:20 22 1 Or he became gloomy 23 a Mt 19:23 24 a Mk 1:27 25 a Mt 19:24 26 1 Lit And Lit And 27 a Mt 19:26
Difficulty of Riches Mt 19:23-26; Lk 18:24-27 23 And And Jesus, Jesus, lookin looking g aroun around, d, *said *said to His a discip disciple les, s, “ How hard it will be for those who are wealthy to enter the kingdom of God!” 24 The The disc discip iple less a were amazed at His His wor words. ds. But But Jesu Jesuss *ans *answe were red d agai again n and and *sa *said to them, “Childr ldren, en, how hard it is to enter the kingdom of God! 25 a It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” 26 They were even more astonished and said to Him, “1 Then Then who who 27 can can be save saved? d?”” Look Lookiing at them, em, Jesu Jesuss a *sa *said, “ With peop peoplle it is impos mpossi sib ble, le, but but
28 a Mt 4:20-22 29 a Mt 6:33; 19:29; Lk 18:29f 30 1 Lit if not 2 Lit this time a Mt 12:32 31 a Mt 19:30; 20:16; Lk 13:30 32 a Mk 10:32-34: Mt 20:17-19; Lk 18:31-33 b Mk 1:27
cere, but superficial and untrue. He, like Paul (Php 3:6), may have been blameless in terms of external actions, but not in terms of internal attitudes and motives (cf. Mt 5:21-48). 10:21 Jesus felt a love for him. I.e., felt great compassion for this sincere truth-seeker who was so hopelessly lost. God does love the unsaved (see notes on Mt 5:43-48). sell all you possess. Jesus was not making either philanthropy or poverty a requirement for salvation, but exposing the young man’s heart. He was not blameless, as he maintained (v. 20), since he loved his possessions more than his neighbors (cf. Lv 19:18). More importantly, he refused to obey Christ’s direct command, choosing to serve riches instead of God (Mt 6:24). The issue was to determine whether he would submit to the Lordship of Christ no matter what He asked of him. So, as he would not acknowledge his sin and repent, neither would he submit to the Sovereign Savior. Such unwillingness on both counts kept him from the eternal life he sought. treasure in heaven. Salvation and all its benefits, given by the Father who dwells there, both in this life and the life to come (cf. Mt 13:44-46). 10:22 went away grieving. It was purely a worldly disappointment based on the fact that he didn’t receive the eternal life he sought because the price of sacrifice was too high. He loved his wealth (cf. 8:36,37). 10:23 How hard .. . for those those who are wealthy wealthy.. See note on v. 27. “Hard” in this context means impossible (cf. v. 25). “Wealth” tends to breed self-sufficiency and a false sense of security, leading those who have it to imagine they do not need divine resources (see Lk 16:13; contra. Lk 19:2; cf. 1Ti 6:9,17,18). 10:24 amazed. See note on v. 26. 10:25 camel camel . . . eye eye of a needl needle. e. The Persians expressed impossibility by saying it would be easier to put an elephant through the eye of a needle. This was a Jewish colloquial adaptation of that expression denoting impossibility (the largest animal in Palestine was a camel). Many improbable interpretations have arisen that attempt to soften this phrase, e.g., that “needle” referred to a tiny gate in the Jerusalem city wall that camels could enter only with difficulty (but there is no evidence that such a gate ever existed, and if it had, any sensible camel driver would have simply found a larger gate); or that a copyist’s error resulted in kamelos (camel) being substituted for
not with God; for all things are possible with with God.” God.”
Eternal Reward Mt 19:27-30; Lk 18:28-30 28 a Peter began to say to Him, “Behold, we have left everything and followed You.” 29 Jesus Jesu s said, “Truly “Truly I say to you, a there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel’s sake, 30 1 but that he will receive a hundred times as much now in 2 the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in a the age to come, eternal life. 31 But a many who are first will be last, and the last, last , first.”
Coming Crucifixion Mt 20:17-19; Lk 18:31-34 32 a They were on the road going up to Jerusalem, Jerus alem, and Jesus Jesu s was walking walki ng on b ahead of them; and they were amazed,
kamilos (a large rope or cable) (but a large rope could no more go through the eye of a needle than a camel could, and it is extremely unlikely that the text of all 3 synoptic gospels would have been changed in exactly the same way). Jesus’ use of this illustration was to explicitly say that salvation by human effort is impossible; it is wholly by God’s grace. The Jews believed that with alms a man purchased salvation (as recorded in the Talmud), so the more wealth one had, the more alms he could give, the more sacrifices and offerings he could offer, thus purchasing redemption. The disciples’ question (v. 26) makes it clear that they understood what Jesus meant—that not even the rich could buy salvation. See note on Mt 19:24. 10:26 Then who can be saved? Jesus’ teaching ran counter to the prevailing rabbinical teaching, which gave the wealthy a clear advantage for salvation. Jesus’ emphatic teaching that even the rich could not be saved by their own efforts left the bewildered disciples wondering what chance the poor stood. See notes on Ro 3:9-20; Gal 3:10-13; Php 3:4-9. 10:27 With people it is impossible, but not with God. It is impossible for anyone to be saved by his own efforts (see note on v. 25) since salvation is entirely a gracious, sovereign work of God. See notes on Ro 3:21-28; 8:28-30; Gal 3:6-9; 26-29. 10:28 we have left everything. Peter noted that the 12 had done what the Lord had asked the rich young ruler to do (cf. v. 21) and had come to Him on His terms. Would that self-abandoning faith, Peter asked, qualify them for a place in the kingdom? 10:29 Truly I say to you. See note on 3:28. 10:30 10:30 in the presen presentt age . . . the age age to come. come. Following Jesus brings rewards in this present age and when Messiah’s glorious kingdom comes. with persecutions. Great trials often accompany great blessings (see notes on Ro 8:17; Php 1:29; 2Ti 3:12). eternal life. See note on v. 17. 10:31 Believers will share equally in the blessings of heaven—a truth illustrated by the parable of Mt 19:30–20:16 ( see notes there ). 10:32 going up to Jerusalem. From Perea (see note on v. 1 ), via Jericho (v. 46). This is the first mention of Jerusalem as Jesus’ destination. Because of the elevation of Jerusalem (about 2,550 ft. above sea level), travelers always spoke of going up to the city, regardless
and those who followed were fearful. And again He took the twelve aside and began to tell them what was going g oing to hap33 saying, “Behold, we are pen to Him, going up to Jerusalem, and a the Son of Man will be 1 delivered to the chief priests and the scribes; and they will condemn Him to death and will 2 hand Him over to the Gentiles. 34 They will mock Him and a spit on Him, and scourge Him and kill Him, and three days later He will rise again.”
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33 1 Or betrayed 2 Or betray a Mk 8:31; 9:12 34 a Mt 16:21; 26:67; 27:30; Mk 9:31; 14:65 35 1 Or Jacob Or Jacob a Mk 10:35-45: Mt 20:20 28 37 1 Lit Give to us a Mt 19:28 38 a Mt 20:22 b Lk 12:50
“Whoever Wishes to Become Great” Mt 20:20-28 35 1 a James and John, the two sons of Zebedee, *came up to Jesus, saying, “Teacher, we want You to do for us whatever we ask of You.” 36 And He said to them, “What do you want Me to do for you?” 37 They said to Him, “1 Grant that we a may sit, one on Your right and one on Your left, in Your glory.” 38 But Jesus said to them, “You “You do not know k now what you are aska ing. Are you able to drink the cup that I drink, or b to be baptized with the baptism with which I am baptized?” 39 They said to
39 a Ac 12:2; Rev 1:9 40 a Mt 13:11 41 1 Or Jacob Or Jacob a Mk 10:42-45; Lk 22:2527 43 a Mt 20:26; 23:11; Mk 9:35; Lk 22:26 45 1 Or soul a Mt 20:28 46 a Mk 10:46-52: Mt 20:29-34; Lk 18:35-43 b Lk 18:35; 19:1
of where in Israel they started. amazed. At Jesus’ resolute determination to go to Jerusalem (cf. Lk 9:51) despite the cruel death that awaited Him there (cf. vv. 32-34). those who followed. The Gr. syntax makes it clear that this was a group distinct from the 12, probably pilgrims en route to Jerusalem for Passover. They were afraid because they realized something significant was about to happen that they did not understand. the twelve. See note on 3:14. 10:32-34 The third and last prediction of His death and resurrection that Jesus made to the 12 is given (cf. 8:31; 9:31). This is also the most detailed of the 3 predictions, specifically mentioning that He would be mocked (15:17-20; Lk 23:11,35-39), scourged (15:15), and spat upon (14:65; 15:19). 10:35-45 This incident reveals yet again the disciples’ failure to grasp Jesus’ teaching on humility (see notes on 9:34; Mt 20:21). Ignoring the Lord’s repeated instruction that He was going to Jerusalem to die (see note on vv. 32-34), the disciples still thought the physical manifestation of the kingdom was about to appear and were busy maneuvering for the places of prominence in it (cf. Mt 18:1). 10:35 James and John, the two sons sons of Zebedee. See note on 1:19. Matthew reveals that their mother accompanied them and spoke first (Mt 20:20,21), after which James and John reiterated her request. If she was Jesus’ aunt, the 3 undoubtedly hoped to capitalize on the family ties. 10:37 10:37 sit sit . . . on Your our righ rightt . . . Your left. In the places of highest prominence and honor beside the throne. in Your glory. In the glorious majesty of His kingdom (cf. Mt 20:21). 10:38 10:38 the the cup cup . . . the baptis baptism. m. Endure suffering and death as Jesus would (cf. vv. 32-34; see note on Mt 20:22). James andJohn woul would d suffe sufferr like like their their Mast Master er (cf. (cf. Ac 12:2 12:2;; Rev 10:39 James 1:9), 1:9), but but that that in itself itself woul would d not earn earn them them the honors honors they they desire desired. d. 10:40 not Mine to give. Honors in the kingdom are bestowed not on the basis of selfish ambition, but of divine sovereign will. 10:41 the ten began to feel indignant. Not righteous indignation, since they, too, had been guilty in the past of such self-serving conduct (9:33,34) and would be so in the future (Lk 22:24). The rest
MARK 10:46
Him, “We are able.” And Jesus said to them, “The cup that I drink a you shall drink; and you shall be baptized with the baptism with which I am baptized. 40 But to sit on My right or on My on My left, this is not a Mine to give; but it is for those for whom it has been prepared.” 41 a Hearing this, the ten bega began n to feel eel in1 42 dign dignan antt with with James and John. Calling them them to Hims Himsel elf, f, Jesu Jesuss *sai *said d to them them,, “You “You know that those who are recognized as rule rulers rs of the the Gent Gentil iles es lor lord it over over them them;; and and their great men men exercise authori ority ove over 43 them. But it is not this way among you, a but whoever whoev er wishes to become becom e great among you shall be your our ser servant; 44 and who ever w ishes to be firs t amo ng yo u sha shall be slave of all. 45 For even the Son of Man a did not come to be served, but to serve, and to give His 1 life a ransom for many.”
Blind Bartimaeus Is Healed Mt 20:29-34; Lk 18:35-43 46 a Then they *came to Jericho. And b as He was leaving Jericho with His disciples and a large crowd, a blind beggar named
of the disciples resented James and John for their attempt to gain an advantage over the others in pursuing the honor they all wanted. 10:42 lord lord it over them . . . exercise exercise authority authority.. These parallel phrases convey the sense of autocratic, domineering authority. 10:43 not this way among you. There is no place in the church for domineering leaders (cf. 9:35; Mt 23:8-12; 1Pe 5:3-6; 3Jn 9,10). 10:45 Son of Man. See note on 2:10. did not come to be served. Jesus was the supreme example of servant leadership (cf. Jn 13:1315). The King of Kings and Lord of Lords (Rev 19:16) relinquished His privileges (Php 2:5-8) and gave His life as a selfless sacrifice in serving others. ransom for many. See note on Mt 20:28. “Ransom” refers to the price paid to free a slave or a prisoner; “for” means “in place of.” Christ’s substitutionary death on behalf of those who would put their faith in Him is the most glorious, blessed truth in all of Scripture (cf. Ro 8:1-3; 1Co 6:20; Gal 3:13; 4:5; Eph 1:7; Tit 2:14; 1Pe 1:18,19). The ransom was not paid to Satan, as some erroneous theories of the atonement teach. Satan is presented in Scripture as a foe to be defeated, not a ruler to be placated. The ransom price was paid to God to satisfy His justice and holy wrath against sin. In paying it, Christ “bore our sins in His body on the cross” (1Pe 2:24). See notes on 2Co 5:21. 10:46-52 The second of two healings of blind men recorded in Mark (cf. 8:22-26). 10:46 Jericho. A city located about 15 mi. NE of Jerusalem and 5 mi. from the Jordan River. The route from Perea to Jerusalem passed through it. This is the only recorded visit of Jesus to Jericho. as He was leaving. Mark and Matthew state that the healing took place as Jesus was leaving Jericho, Luke as He was entering the city. Mark and Matthew may be referring to the ancient walled city, just N of the NT city, while Luke refers to NT Jericho. Or Luke’s words may simply mean Jesus was in the vicinity of Jericho when the healing took place. See note on Mt 20:30. blind beggar. Matthew notes that there were two blind beggars, whereas Mark and Luke focus on the more vocal of them (cf. Mt 8:28 with 5:2; Lk 8:27). Since they were unable to work, blind people commonly made their living by begging (cf. Jn 9:8). These men had staked out a good site on the main
MARK 10:47
Bartimaeus, the son of Timaeus, Timaeus, was sitting by the road. 47 When he heard that it was Jesus the a Nazarene, he began to cry out and say, say, “Jesus, b Son of David, have mercy on me!” 48 Many were sternly telling him to be quiet, but he kept crying out all the more, “a Son of David, have mercy on me!” 49 And Jesus stopped and said, “Call him here.” here.” So they *called the blind man, saying to him, “a Take courage, stand up! He is calling for you.” 50 Throwing aside his cloak, he jumped up and came to Jesus. 51 And answering him, Jesus said, “What do you want Me to do for you?” And the blind man said to Him, “ 1 a Rabboni, I want to regain my sight!” 52 And Jesus said to him, “Go; a your faith has 1 made you well.” Immediately he regained his sight and began following Him on the road.
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47 a Mk 1:24 b Mt 9:27 48 a Mt 9:27 49 a Mt 9:2 51 1 I.e. My Master a Mt 23:7; Jn 20:16 52 1 Lit saved you a Mt 9:22
CHAPTER 11 1 a Mk 11:1-10: Mt 21:1-9; Lk 19:29-38 b Mt 21:17 c Mt 21:1
The Triumphal Entry Mt 21:1-11; 21:1-11; Lk 19:29-40 a As they they *app *apprroach oached ed Jeru Jerusa sale lem, m, at Bethph Bethphage age and and b Bethany Bethany,, near c the Moun Mountt of Oli Olives, ves, He *sen *sentt two of His His disc discii2 ples, and*saidtothem,“Gointothevillage opposi opp osite te you, and immedi immediate ately ly as you enter enter it, it, you you will will find find a colt colt tied tied there, on whic which h no oneyethaseversat;untieitandbringit here.
11
3 1 Lit sends 7 a Mk 11:7-10: Mt 21:4-9; Lk 19:35-38; Jn 12:12-15 9 a Ps 118:26; Mt 21:9 10 a Mt 21:9 11 a Mt 21:12 b Mt 21:17 12 a Mk 11:12-14, 2024: Mt 21:18-22
road to Jerusalem. son of Timaeus. The translation of “Bartimaeus”; the Aram. prefix “bar” means “son of.” common mesmes10:47the Nazarene Nazarene.. Seenoteon1:9. SonofDavid. A common sianictitl sianictitle, e, used used as such such only only in the the syno synopt ptic ic gosp gospels( els(seenoteonMt1:1 ). 10:49 10:49 Jesu Jesuss . . . said, said, “Call “Call him here.” Thus implicitly rebuking those trying to silence him (v. 48). 10:51 Rabboni. An intensified form of “rabbi” (see note on 9:5 ). 10:52 your faith has made you well. Lit. “saved you.” Bartimaeus’ physical and spiritual eyes were likely opened at the same time. The outward healing reflected the inner wellness of salvation. 11:1-11 This This passag passage, e, tradit tradition ionall allyy calle called d Jesus’ Jesus’ trium triumph phal al entry entry (more (more accu accurat rately ely,, it was was Jesus Jesus’’ coro coronat natio ion n as the the true true King King), ), was was His last last major major publ public ic appe appeara aranc ncee befor beforee His cruc crucifi ifixio xion. n. The The import importanc ancee of this this even eventt is indi indica cate ted d by the the fact fact that that this this is only only the the seco second nd time time all all 4 gospelsinclud gospelsincludee thesame event event(cf.Mt (cf.Mt 21:1-1 21:1-11;Lk 1;Lk 19:2919:29-44;Jn 44;Jn 12:1212:12-19) 19).. 11:1 approached Jerusalem. A general transition statement marking the end of the narrative in chap. 10. It also indicates the beginning of the final phase of Christ’s 3-year ministry. Bethphage. A small town just E of Jerusalem whose name lit. means “house of unripe figs” (see note on Mt 21:1). Bethany. The hometown of Mary, Martha, and Lazarus (Jn 11:1) on the eastern slope of the Mt. of Olives, two mi. E of Jerusalem. Mount of Olives. This mountain stood between Bethany and Jerusalem (see note on Mt 24:3). Most likely likely Bethph Bethphage age.. “Opp “Opposi osite” te” 11:2 11:2 the villag villagee opposi opposite te you. you. Most impl implie iess that that it was was some somewh what at off off the the main main road road.. colt. Accordin According g to usag usagee of this this word word in Gr. Gr. papy papyri ri (ordi (ordina nary ry writ writte ten n docu docume ment ntss dati dating ng from from NT time timess that that were were made made of papy papyru russ reed reed), ), this this was was most most like likely ly a youn young g donk donkey ey—a —a defi defini niti tion on also also in harm harmon onyy with with othe otherr Scri Script ptur uree usage( usage( seenoteonMt21:5 ; cf. cf. Ge 49:1 49:11; 1; Jdg Jdg 10:4 10:4;; 12:1 12:14; 4; Zec Zec 9:9) 9:9).. noone yet yet has has ever ever sat. sat. The The Jews Jews rega regard rded ed anim animal alss that that had had neve neverr been been ridridden as espec especial ially ly suite suited d for holy holy purp purpos oses es (cf. (cf. Nu 19:2 19:2;; Dt 21:3 21:3;; 1Sa 1Sa 6:7) 6:7).. 11:3 If anyone says to you. Because of its very nature, Jesus anticipated the disciples’ action would be challenged (v. 5). Lord. Even
If anyo anyone ne says says to you, you, ‘Why ‘Why are are you you doin doing g this this?’ ?’ you you say say, ‘The ‘The Lor Lord has has need need of it’; it’; and and 1 immedi immediate ately ly he will send it back here.” 4 They went away and found a colt tied at the the door door,, outsi outside de in the the stre street et;; and and they they *un*un5 tied tied it. it. Some Some of the by byst staande nders wer were saysaying ing to them them,, “Wha “Whatt are are you you doin doing, g, unty untyin ing g 6 the colt?” colt?” They They spok spokee to them them just just as Jesu Jesuss had had told told them, and and they they gave gave them them perm permis is-7 a sion. They They *br *brough oughtt the the colt colt to Jesu Jesuss and and 8 put put thei heir coats oats on it; it; and and He sat sat on it. it. And many many spre spread ad thei theirr coats coats in the the road road,, and and othothers spread leafy leafy branch branches es which which they they had cut 9 from from the the fiel fields ds.. Thos Thosee who went in front and and thos thosee who who follo followe wed d were were shout shoutin ing: g: “Hosanna! a BLESS LESSED ED IS HE WHO COMES IN THE NAME NAME OF THE THE LORD; 10 Blessed is the coming kingdom of our father David; Hosanna a in the highest!” 11 a Jesus entered Jerusalem and came into the temple; and after looking around at everything, b He left for Bethany with the twelve, since it was already late. 3
A Fig Tree Tree Is Cursed— Mt 21:18, 19 the next day, when they had left Bethany, He became hungry. 13 Seeing at a 12
a On
though he does not use “Lord” with this meaning in the rest of his gospel, Mark was referring to Jesus. In Luke and John this appears often as a name for Jesus. People in the area knew Christ and the disciples well, and the owner would have understood the reference. 11:8 spread their coats. Such action was part of the ancient practice of welcoming a new king ( see note on Mt 21:8 ). branches. Palm branches which symbolized joy and salvation and pictured future royal tribute to Christ (Rev 7:9). The crowd was greatly excited and filled with praise for the Messiah who taught with such authority, healed the sick, and raised the dead (Lazarus; cf. Jn 12:12-18). 11:9 Hosanna! Originally a Heb. prayer meaning “save now.” On that occasion it probably served simply as an acclamation of welcome. BLESS LESSED ED IS H E W HO HO CO ME MES. See note on Mt 21:9. This phrase is part (Ps 118:26) of the Hallel (the Heb. word for “praise”), comprised of Pss 113–118, which was sung at all the Jewish religious festivals, most notably at the Passover. “He who comes” was not an OT messianic title, but definitely had come to carry such implications for the Jews (cf. Mt 11:3; Lk 7:19; Jn 3:31; 6:14; 11:27; Heb 10:37). 11:10 the coming kingdom of our father David. This tribute, recorded only by Mark, acknowledges Jesus as bringing in the messianic kingdom promised to David’s Son. The crowd paraphrased the quote from Ps 118:26 (v. 9) in anticipation that Jesus was fulfilling prophecy by bringing in the kingdom. 11:11 temple. Not a reference limited to the inner, sacred sanctuary, but the entire area of courts and buildings. looking around at everything. A description distinctive to Mark, quite possibly based on one of Peter’s eyewitness memories. Christ acted as one who had the authority to inspect temple conditions, and His observation missed nothing. He left for Bethany. Nearby “Bethany” was a relatively safe place to avoid sudden, premature arrest by the Jewish leaders. 11:12 the next day. Matthew 21:18 says this was “in the morning,” probably before 6:00 a.m. Bethany. See note on v. 1. 11:13 fig tree in leaf. Fig trees were common as a source of
distance a fig tree in leaf, He went to see if perhaps He would find anything on it; and when He came to it, He found nothing but leaves, for it was not the season for figs. 14 He said to it, “May no one ever eat fruit from you again!” And His disciples were listening.
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15 1 Lit the doves a Mk 11:15-18: Mt 21:1216; Lk 19:45-47; Jn 2:13-16 16 1 Lit a vessel; i.e. a receptacle or implement of any kind
The Temple Is Cleansed Mt 21:12, 13; Lk 19:45, 46 15 a Then they *came to Jer Jerusa usalem. em. And And He entered the temple and began to drive out those who were buying and sel selling in the the temple mple,, and ove overturn urned the t a b l e s o f t he m o n e y c h a n g e r s a n d t h e seats of those who were selling 1 doves; 16 and He w ou ld no t p erm it anyo ne to carry 1 mer merchan chandi dise se thr through ough the the temp temple le.. 17 And He began to teach and say to them,
17 1 Lit cave a Is 56:7 b Jer 7:11 18 a Mt 21:46; Mk 12:12; Lk 20:19; Jn 7:1 b Mt 7:28 19 1 I.e. Jesus and His disciples a Mt 21:17; Mk 11:11; Lk 21:37 20 a Mk 11:12-14, 2024: Mt 21:19-22 21 a Mt 23:7 22 a Mt 17:20; 21:21f
food. Three years were required from planting until fruit bearing. After that, a tree could be harvested twice a year, usually yielding much fruit. The figs normally grew with the leaves. This tree had leaves but, strangely, no fruit. That this tree was along the side of the road (cf. Mt 21:19), implies it was public property. It was also apparently in good soil because its foliage was ahead of season and ahead of the surrounding fig trees. The abundance of leaves held out promise that the tree might also be ahead of schedule with its fruit. not the season for figs. The next normal fig season was in June, more than a month away. This phrase, unique to Mark, emphasizes the unusual nature of this fig tree.
11:14 May no one ever eat fruit from you again! Jesus’ direct address to the tree personified it and condemned it for not providing what its appearance promised. This incident was not the acting out of the parable of the fig tree (Lk 13:6-9), which was a warning against spiritual fruitlessness. Here, Jesus cursed the tree for its misleading appearance that suggested great productivity without providing it. It should have been full of fruit, but was barren. The fig tree was frequently an OT type of the Jewish nation (Hos 9:10; Na 3:12; Zec 3:10), and in this instance Jesus used the tree by the road as a divine object lesson concerning Israel’s spiritual hypocrisy and fruitlessness (see note on Mt 21:19; cf. Is 5:1-7). 11:15-19 See note on Mt 21:12. Although Jesus had cleansed the temple 3 years earlier (Jn 2:14-16), it had become more corrupt and profane than ever and thus He was compelled to again offer clear testimony to God’s holiness and to His judgment against spiritual desecration and false religion. Even as God sent His prophets repeatedly throughout the OT to warn His people of their sin and idolatry, Christ never stopped declaring God’s will to a rebellious people, no matter how often they rejected it. With this temple cleansing, Jesus showed vividly that He was on a divine mission as the Son of God. 11:15 temple. See note on v. 11. The large Court of the Gentiles was the setting for the events that followed. buying and selling. Animals were needed by the Jews for their sacrificial temple offerings, and it was more convenient for the worshipers to buy them there rather than bring the animals from a distance and risk that they would not pass the High-Priest’s inspection. The sellers either belonged to the High-Priestly hierarchy or paid a large fee to temple authorities for the privilege of selling. Whichever was the case, the High-Priest’s family benefited monetarily. money changers. They were in the court to exchange Greek and Roman coins for Jewish or Tyrian coins which pilgrims (every Jewish male 20 and older) had to use for the annual halfshekel payment for temple religious services (see note on Mt 21:12). A
MARK 11:22
“ I s i t n o t w r it t e n , ‘ a M Y
HOUSE SHALL BE
CALLED A HOUSE OF PRAYER FOR ALL THE NA TIONS’? b But you have made it a ROBBERS ’ 1 DEN.” 18 The The chie chieff prie priest stss and and the the scri scribe bess
heard this, and a began see seekin king how to destroy Him; for they were afraid of Him, for b the whole ole crowd was astonished at His His teac teachi hing ng.. 19 a When evening came, 1 they would go out of the city. city.
Power of Faith, Necessity of Forgiveness Mt 21:20-22 20 a As they they wer were pa pass ssin ing g by in the the morn morn-ing, ing, they they saw saw the the fig fig tree tree with wither ered ed from from the the 21 roots up. Bein Being g remi remind nded ed,, Pete Peterr *sai *said d to a Him, “ Rabb Rabbi, i, look look,, the the fig fig tree tree whic which h You 22 curs cursed ed has has with wither ered ed.” .” And Jesus *answeredsayingtothem,“ a Havefait Have faith h in God.
fee as high as 10 or 12 percent was assessed for this exchange service. those who were selling doves. These birds were so often used for sacrifice that Mark makes separate mention of their sellers. Doves were the normal offering of the poor (Lv 5:7) and were also required for other purposes (Lv 12:6; 14:22; 15:14,29). 11:16 not permit anyone to carry merchandise. Jesus did not want people to continue the practice of using the court as a shortcut through which to carry utensils and containers with merchandise to other parts of Jerusalem because such a practice revealed great irreverence for the temple—and ultimately for God Himself. 11:17 Jesus defended Himself by appealing to Scripture (see note HOUSEE on Mt 21:13) after His actions had caused a crowd to gather. A HOUS OF PRA PRAYER YER FOR FOR ALL ALL THE THE NATI NATIONS ONS. The true purpose for God’s temple. Only Mark includes “for all the nations” from Isaiah’s text (56:7), probably because he was mainly addressing Gentiles. The Court of the Gentiles was the only part of the temple they were permitted to use for prayer and worship of God, and the Jews had frustrated that worship by turning it into a place of greedy business. a ROBBERS’ DEN . Using Jeremiah’s phrase (Jer 7:11), Jesus described the religious leaders as robbers who found refuge in the temple, comparable to how highwaymen took refuge in caves with other robbers. The temple had become a place where God’s people, instead of being able to worship undisturbed, were extorted and their extortioners were protected. 11:18 chief priests and the scribes. Here Mark uses this combination for the first time. These men were among those who comprised the principal leadership in the Sanhedrin (see notes on Mt 2:4; 26:59). seeking how to destroy Him. See note on 3:6. The leaders had continuing discussions on how to kill Jesus. astonished at His teaching. See note on 1:22. 11:19 go out of the city. Jesus’ practice during the first 3 days of Passion Week was not to leave Jerusalem until sunset, when the crowds dispersed and the city gates were about to be closed. 11:20 in the morning. See note on v. 12. withered from the roots up. The tree blight that prevented fruit (v. 14) had spread upward through the tree and killed it. Matthew described the event in a more compact fashion, but his account still allows the same time frame as Mark’s (see note on Mt 21:19). 11:21 Rabbi. See note on 9:5. 11:22 Have faith in God. A gentle rebuke for the disciples’ lack of faith in the power of His word. Such faith believes in God’s revealed truth, His power, and seeks to do His will (cf. 1Jn 5:14; see note on Mt 21:21).
MARK 11:23 a Truly
I say to you, whoever says to this mountain, ‘Be taken up and cast into the sea,’ and does not doubt in his heart, but believes that what he says is going g oing to hap24 pen, it will be granted grante d him. Therefore I a say to you, all things for which you pray and ask, believe that you have received them, and they will be granted grant ed you. 25 Whenever you a stand praying, b forgive, if you have anything against anyone, so that your Father who is in heaven will also forgive you your transgressions. 26 [1 a But if you do not forgive, neither will your Father who is in heaven forgive your transgressions.”] 23
Question of Authority Mt 21:23-27; Lk 20:1-8 27 They *came again to Jerusalem. a And as He was walking in the temple, the chief priests and the scribes and the elders *came to Him, 28 and began saying to Him, “By what authority are You You doing these thes e things, or who gave You this authority to do these
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23 a Mt 17:20; 1Co 13:2 24 a Mt 7:7f 25 a Mt 6:5 b Mt 6:14 26 1 Early mss do not contain this v a Mt 6:15; 18:35 27 a Mk 11:27-33: Mt 21:23-27; Lk 20:1-8
32 1 Or if we say 33 1 Lit do I tell
CHAPTER 12 1 1 Or fence 2 Or tenant farmers, also vv 2, 7, 9 a Mk 3:23; 4:2ff b Mk 12:1-12: Mt 21:33-46; Lk 20:9-19 c Is 5:1, 2
11:23 this this mounta mountain in . . . into into the sea. sea. This expression was related to a common metaphor of that day, “rooter up of mountains,” which was used in Jewish literature of great rabbis and spiritual leaders who could solve difficult problems and seemingly do the impossible. Obviously, Jesus did not literally uproot mountains; in fact, He refused to do such spectacular miracles for the unbelieving Jewish leaders (see note on Mt 12:38). Jesus’ point is that if believers sincerely trust in God and truly realize the unlimited power that is available through such faith in Him, they will see His mighty powers at work (cf. Jn 14:13,14; see note on Mt 21:21). 11:24 all things for which you pray. This places no limits on a believer’s prayers, as long as they are according to God’s will and purpose (see note on Mt 17:20). This therefore means that man’s faith and prayer are not inconsistent with God’s sovereignty. And it is not the believer’s responsibility to figure out how that can be true, but simply to be faithful and obedient to the clear teaching on prayer, as Jesus gives it in this passage. God’s will is being unfolded through all of redemptive history, by means of the prayers of His people—as His saving purpose is coming to pass through the faith of those who hear the gospel and repent. Cf. Jas 5:16. 11:25 stand praying. The traditional Jewish prayer posture (cf. 1Sa 1:26; 1Ki 8:14,22; Ne 9:4; Mt 6:5; Lk 18:11,13). Kneeling or lying with one’s face on the ground was used during extraordinary circumstances or for extremely urgent requests (cf. 1Ki 8:54; Ezr 9:5; Da 6:10; Mt 26:39; Ac 7:60). anything against anyone. An all-inclusive statement that includes both sins and simple dislikes, which cause the believer to hold something against another person. “Anyone” incorporates believers and unbelievers. forgive. Jesus states the believer’s ongoing duty to have a forgiving attitude. Successful prayer requires forgiveness as well as faith. See notes on Eph 4:32. 11:26 See notes on Mt 6:15; 18:21-34. This is the only occurrence in Mark of “transgressions,” a term that denotes a falling aside or departing from the path of truth and uprightness. 11:27 temple. Again this was the Court of the Gentiles; this time more specifically Solomon’s porch or the royal porch on the S side of the court (cf. v. 11; Jn 10:23; Ac 5:12). chief priests. See note on Mt 2:4. The group that met Jesus might well have included Caiaphas and Annas, who served concurrently for several years (Lk 3:2). Be-
things?” 29 And Jesus said to them, “I will ask you one question, and you answer Me, and then I will tell you by what authority I do these things. 30 Was the baptism of John from heaven, or from men? Answer Me.” 31 They began reasoning among themselves, saying, “If we say, ‘From heaven,’ He will say, say, ‘Then why did you not believe believ e 32 1 him?’ But shall we say, ‘From men’?”— they were afraid of the people, for everyone considered John to have been a real prophet. 33 Answering Jesus, they *said, “We do not know.” And Jesus *said to them, “Nor 1 will I tell you by what authority I do these things.”
Parable of the Vineyard Owner Mt 21:33-46; Lk 20:9-19 a And He began began to speak speak to to them them in parables: “b A man c PLANTED A VINEYARD AND PUT A 1 WALL AROUND IT ,
12
AND DUG A VAT UNDER THE WINE PRESS AND BUILT A TOWER, and rented it out to 2 vine-growers
and went on a journey.
cause of the importance of this confrontation, the captain of the temple, the second highest official, may also have been present. 11:28 By what authority. The leaders wanted to know what credentials Jesus—an untrained, unrecognized, seemingly selfappointed rabbi—claimed that would authorize Him to do what He was doing. They had recovered from the initial shock of the previous day’s events, and had become aggressive in demanding an explanation (see note on Mt 21:23 ; cf. Jn 2:18). these things. Primarily a reference to His actions in cleansing the temple. But the undefined, vague nature of this expression leaves open the inclusion of everything Jesus had been doing and teaching during His public ministry. 11:30 baptism of John. See notes on 1:4; Mt 21:25. Jesus put them on the defensive and made their evaluation of John’s authority a test case for their evaluation of His own authority. from heaven, or from from men? Jesus gave the Jewish leaders only those two alternatives in judging the source of John’s authority, and by implication, His own authority. Christ was in effect forcing the men to carry out their roles as religious guides for the people and to go on record with an evaluation of both John’s and His ministries (see note on Mt 21:25). Answer Me. This challenge by Jesus is only in Mark’s account. It implies that the Jews did not have the courage to answer His question honestly. 12:1-12 Jesus taught this parable to confront the chief priests and elders and reveal their hypocritical character. 12:1 them. The chief priests, scribes, and elders (cf. 11:27). parables. See notes on 4:2,11. VINEYARD. A common sight in that region. The hillsides of Palestine were covered with grape vineyards, the backbone of the economy. Here it is a symbol for Israel (cf. Ps 80:816; Is 5:1-7; Jer 2:21). Jesus uses Is 5:1,2 as the basis for this imagery WALL. Lit. “a fence.” It may have been a stone (see note on Mt 21:33). A WALL wall or a hedge of briars built for protection. VAT. Located under the winepress. The grapes were squeezed in the press and the juice ran through a trough into this lower basin, where it could be collected into wineskins or jars. TOWER. This structure had a 3-fold purpose: 1) it served as a lookout post; 2) it provided shelter for the workers; and 3) it was used for storage of seed and tools. rented it out to vinegrowers. Jesus added to the picture from Is 5:1,2. The owner makes an agreement with men he believes are reliable caretakers, who are
At the harvest time he sent a slave to the vine-g vine-gro rower wers, s, in orde orderr to recei receive ve some of the the produceofthevineyardfromthevine-growers. 3 They They took took him, him, and and beat beat him him and and sent sent him him away away emptyempty-ha hand nded ed.. 4 Agai gain he sen sent them them anoth another er slave, slave, and and they they wounde wounded d him in the head, and treate eated d him shameful fully. 5 And he sent another, and that one they killed;and sowith manyothers,beatingsome andkillingothers. 6 Hehadonemore tosend, all to them, a belo belove ved d son; son; he sent sent him him last last of all them, say saying, ing, ‘They wil will respec spectt my son son.’ 7 But thosevine-growerssaidtooneanother,‘This is the heir; come, ome, let us kil kill him, and the inherit heritan ance ce will will be ours!’ ours!’ 8 They They took took him, him, and and killedhimandthrewhimoutofthevineyard. 9 What What will will the the 1 owne ownerr of the the vine vineya yarrd do? do? He will will come come and and destr destroy oy the vinevine-gr growe owers rs,, andwi and will ll give give thevin the vineya eyard rdto to other others. s. 10 Have you you not not even even read read this this Scri Script ptur ure: e: ‘a THE STON STONE E WHIC WHICH H THE THE BUIL BUILDE DERS RS REJECTED, THIS HIS BECA BECAME ME THE THE CHIE CHIEF F CORN CORNER ER stone; 11 a THIS HIS CAME CAME ABOU ABOUT T FROM FROM THE THE LORD, AND IT IS MAR MARVELO VELOUS US IN OUR OUR EYES EYES’?” 2
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MARK 12:17
9 1 Lit lord 10 a Ps 118:22 11 a Ps 118:23
a And
they were seeking to seize Him, and yet they feared the 1 people, for they understood that He spoke the parable against them. And so b they left Him and went away. 12
Question of Taxes
12 1 Lit crowd a Mk 11:18 b Mt 22:22 13 a Mk 12:13-17: Mt 22:15-22; Lk 20:20-26 b Mt 22:16 c Lk 11:54 14 1 Lit it is not a concern to You about anyone; i.e. You do not seek anyone’s favor 2 Or permissible Or permissible 15 1 The denarius was a day’s wages 17 1 Or were greatly marveling a Mt 22:21
Mt 22:15-22; Lk 20:20-26 13 a Then they *sent some of the Pharisees and b Herodians to Him in order to c trap Him in a statem statemen ent. t. 14 They They *came *came and and *said *said to Him, “Teacher, we know that You are truthful and 1 defer to no one; for You are not partial to any, any, but teach the way of God in truth. Is it 2 lawful to pay a poll-tax to Caesar, or not? 15 Shall we pay or shall we not pay?” But He, knowing their hypocrisy, said to them, “Why are you testing Me? Bring Me a 1 denarius to look at.” 16 They brought one. And And He *sai *said d to them them,, “Who “Whose se likeness and inscription is this?” And they said to Him, “Caesar’s.” 17 And Jesus said to them, “a Render to Caesar the things that are Caesar’s, and to God the things that are God’s.” And they 1 were amazed at Him.
to pay a certain percentage of the proceeds to him as rent. The rest 12:13-17 The second of a series of questions that the Jewish reliof the profit belonged to them for their work in cultivating the crop. gious leaders hoped would trap Jesus into declaring Himself an inThe “vine-growers” represent the Jewish leaders. surrectionist (cf. 11:28). This one concerns the controversial issue of paying taxes to Rome. 12:2 harvest time. This usually occurred for the first time in the fifth year after the initial planting (cf. Lv 19:23-25). slave. All the ser12:13 Pharisees and Herodians. Matthew indicates that discivants, or slaves, in the parable represent the OT prophets. ples of the Pharisees accompanied the Herodians. The Pharisees 12:6 a beloved son. The son represents Jesus Christ (see note on may have hoped that Jesus would not recognize them and be caught off-guard by their seemingly sincere question. The Herodians Mt 21:37 ).). 12:7 the inheritance will be ours! The vine-growers were were a political party of Jews who backed Herod Antipas, who in greedy; because they wanted the entire harvest and the vineyard for turn was only a puppet of Rome (see note on Mt 22:16). 12:14 not partial to any. This speaks of impartiality, or showing themselves and would stop at nothing to achieve that end, they plotted to kill the owner’s son. Because Jesus had achieved such a no favoritism. While this was flattery on the part of the Pharisees following, the Jewish leaders believed the only way to maintain and Herodians, it was nonetheless true that Jesus would not be their position and power over the people was to kill Him (cf. Jn swayed by a person’s power, prestige, or position. poll-tax to Caesar. The Gr. word for “poll-tax” was borrowed from the Lat. word 11:48). 12:9 destroy the vine-growers. The owner of the vineyard will that gives us the Eng. “census.” The Romans counted all the citizens execute the vine-growers, thus serving as a prophecy of the destruc- and made each one pay an annual poll tax of one denarius (see note tion of Jerusalem ( A.D. 70) and the nation nation of Israel. Israel. According According to on Mt 22:17 ).). Matthew, this verdict was echoed by the chief priests, scribes, and 12:15 hypocrisy. The Pharisees and Herodians, using feigned inelders (see note on Mt 21:41). give the vineyard to others. This was terest in His teaching, attempted to hide their true intention to trap fulfilled in the establishment of Christ’s church and its leaders, who Jesus. But He perceived their true motives (cf. Jn 2:25). Why are you were mostly Gentiles. testing Me? Jesus’ response exposed the true motive of the Phar12:10,11 This messianic prophecy is a quotation of Ps 118:22,23 isees and Herodians and revealed their hypocrisy. denarius. This from the LXX. Jesus continued His teaching in the form of a parable, small silver coin, minted by the Roman emperor, was the equivalent but here His kingdom is seen as a building instead of a vineyard. The of a day’s wage for a common laborer or soldier ( see note on Mt point is that the rejected son and the rejected stone represent 22:19). Christ. 12:16 likeness. On one side of the denarius was likely the image of the current emperor, Tiberius, though at that time it could have STONE WHICH WHICH THE BUILDE BUILDERS RS REJECT REJECTED ED. Builders typically reject12:10 THE STONE ed stones until they found one perfectly straight in lines that could also been Augustus, since both coins were in circulation. Tiberius is serve as the cornerstone, which was critical to the symmetry and most likely because the response was “Caesar’s,” indicating the curstability of the building. In Jesus’ metaphor, He Himself is the stone rent ruler rather than the past one. inscription. If the coin was the builders (the Jewish religious leaders) rejected (crucified). But minted by Tiberius, it would have read, “Tiberius Caesar Augustus, the resurrected Christ is the cornerstone (cf. Ac 4:10-12; 1Pe 2:6,7; the son of the Divine Augustus” on one side and “Chief Priest” on the other. See note on Mt 22:19. see note on Mt 21:42). 12:17 Render to Caesar. The Gr. word for “render” means, “to 12:12 against them. The chief priests, scribes, and elders were completely aware that Christ was condemning their actions, but it pay or give back,” which implies a debt. All who lived within the realm of Caesar were obligated to return to him the tax that was only aroused their hatred, not their repentance.
MARK 12:18
Question of the Resurrection Mt 22:23-33; Lk 20:27-40 18 a Some Sadducees (who say that there is no resurrection) *came to Jesus, and began questioning Him, saying, 19 “Teacher, Moses wrote for us that a IF A MAN’S BROTHE BROTHER R DIES and leaves behind a wife AND AND LEA LEAVES 1 NO CHIL CHILD D, HIS HIS BROT BROTHE HER R SHOU SHOULD LD MARR MARRY Y THE THE WIFE WIFE AND AND RAIS RAISE E UP CHIL CHILDR DREN EN TO HIS HIS BROT BROTHE HER R. 20 There were seven brothers; and the first took a wife, and died leaving no children. 21 The second one 1 married her, and died leaving behind no children; and the third likewise; 22 and so 1 all seven left no children. Last of all the woman died also. 23 In the resurrection, 1 when they rise again, which one’s wife will she be? For 2 all seven had married her.” 24 Jesus said to them, “Is this not the reason you are mistaken, that you do not 1 understand the Scriptures or the power of God? 25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. 26 But 1 regarding the fact that the
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18 a Mk 12:18-27: Mt 22:23-33; Lk 20:2738; Ac 23:8 19 1 Lit take a Dt 25:5 21 1 Lit took 22 1 Lit the seven 23 1 Early mss do not contain when they rise again 2 Lit the seven 24 1 Or know 26 1 Lit concerning the dead, that they rise
a Lk 20:37; Ro 11:2 b Ex 3:6 27 1 Or of corpses a Mt 22:32; Lk 20:38 28 1 Or first a Mk 12:28-34: Mt 22:3440; Lk 10:25-28; 20:39f b Mt 22:34; Lk 20:39 29 a Dt 6:4 30 a Dt 6:5 31 a Lv 19:18 32 a Dt 4:35
owed him. It was not optional. Thus Jesus declared that all citizens are under divine obligation to pay taxes to whatever government is over them (cf. Ro 13:1-7; 1Pe 2:13-17; see note on Mt 22:21). 12:18 Sadducees. The most wealthy, influential, and aristocratic of all the Jewish sects. All the High-Priests, chief priests, and the ma jority of the Sanhedrin (see note on Mt 26:59) were Sadducees. They ignored the oral law, traditions, and scribal laws of the Pharisees, viewing only the Pentateuch as authoritative (see note on Mt 3:7 ).). who say that there is no resurrection. The most distinctive aspect of the Sadducees’ theology, which they adopted because of their allegiance to the Pentateuch and their belief that Moses did not teach a literal resurrection from the dead. With such a disregard for the future, the Sadducees lived for the moment and whatever profit they could make. Since they controlled the temple businesses, they were extremely upset when Jesus cleansed the temple of the money changers because He cut into their profits (11:15-18)—the reason they also wanted to discredit Jesus in front of the people. 12:19 The Sadducees were summarizing Dt 25:5,6, which refers to the custom of a levirate marriage (marriage to a dead husband’s brother). God placed it in the law of Moses to preserve tribal names, families, and inheritances (see note on Mt 22:24). Moses wrote. The Sadducees appealed to Moses because they were fully aware of Jesus’ high regard for Scripture, and therefore believed He would not contest the validity of the levirate marriage. 12:24 the power of God. Their ignorance of the Scriptures extended to their lack of understanding regarding the miracles God performed throughout the OT. Such knowledge would have enabled them to believe in God’s power to raise the dead. 12:25 neither marry. Marriage was designed by God for companionship and the perpetuation of the human race on the earth. Jesus was emphasizing the fact that in heaven there will be no exclusive or sexual relationships. Believers will experience an entirely new existence in which they will have perfect spiritual relationships with everyone else. like angels. Believers will be like angels in that they will be spiritual, eternal beings who will not die (cf. 1Co 15:3944,48,49; see note on Mt 22:30). 12:26 book of Moses. The Pentateuch—the first 5 books of the OT. Jesus appealed to the only Scriptures the Sadducees held as
dead rise again, have you not read in the passa ge about the book of Moses, a in the passage burning bush, burning bush, how God Go d spoke to him, sayb ing, ‘ I AM THE GOD OF ABRAHAM, AND AND THE THE GOD OF ISAAC, and the God of Jacob’? 27 a He is not the God 1 of the dead, but of the living; you are greatly mistaken.”
Question of the Greatest Commandment Mt 22:34-40 28 a O ne o f the s crib es cam e and heard themarg them arguing, uing,and and b recogniz recognizing ing thatHe that He had answered them well, asked Him, “What comm comman andm dmen entt is the the 1 fore oremost ost of all?” 29 Jesus answered, “The foremost is, ‘a HEAR, O ISRAEL! THE LORD ORD OUR OUR GOD IS ONE LORD ; 30 a AND AND YOU YOU SHAL SHALL L LOVE LOVE THE THE LORD YOUR YOUR GOD WITH WITH ALL ALL YOU YOUR HEAR HEART T , AN D WIT H ALL YOUR SOUL, AND AND WITHALL WITHALL YOUR YOUR MIND MIND, ANDWITHALL 31 Thesecondisthis,‘a YOU YOUR STRENGTH STRENGTH.’ SHALL L OV OVE YO UR UR NEIGHB OR OR AS YO UR URSEL F.’ Ther Theree is no othe otherr comm commaandme ndmen nt grea greate terr 32 than than thes these. e.”” The scribe said to Him, “Righ “Right, t, Teach eacher; er; You have have truly truly stat stated ed that that a HE IS ONE, AND AND THER THERE E IS NO ONE ONE ELSE ELSE BESI BESIDE DES S
completely authoritative. passage about the burning bush. A reference to Ex 3:1–4:17 where God first appeared to Moses at the bush. how God spoke spoke to him, him, saying, saying, ‘I AM.’ By keying on the emphatic present tense of Ex 3:6, 3:6, “I am . . . the God of Abraham Abraham,, the God of Isaac, and the God of Jacob,” Jesus was underscoring the personal and perpetual covenantal relationship God established with the 3 patriarchs. Even though all 3 were dead when God spoke to Moses, God was still their God just as much as when they were alive on earth—and more so in that they were experiencing eternal fellowship with Him in heaven (see note on Mt 22:32). 12:27 you are greatly mistaken. Jesus accused the Sadducees of making a complete error in teaching that there is no resurrection. 12:28 scribes. See note on 1:22. What commandment is the forem ost . . . ? The rabbis had determined that there were 613 commandments contained in the Pentateuch, one for each letter of the Ten Commandments. Of the 613 commandments, 248 were seen as affirmative and 365 as negative. Those laws were also divided into heavy and light categories, with the heavy laws being more binding than the light ones. The scribes and rabbis, however, had been unable to agree on which were heavy and which were light. This orientation to the law led the Pharisees to think Jesus had devised His own theory. So the Pharisees asked this particular question to get Jesus to incriminate Himself by revealing His unorthodox and unilateral beliefs. 12:29 HEAR , O ISRAEL! By quoting the first part of the Shema (Dt 6:4,5), which is Heb. for “hear,” Jesus confirmed the practice of every pious Jew who recited the entire Shema (Nu 15:37-41; Dt 6:4-9; 11:13-21) every morning and evening. LOVE THE THE LORD. Taken from Dt 10:12; 30:6, Jesus used God’s 12:30 LOVE own word from the Pentateuch to answer the question, indicating the orthodox nature of His theology. See note on Mt 22:37. 12:31 The second. Jesus took the Pharisees’ question one step further by identifying the second greatest commandment because it was critical to an understanding of the complete duty of love. This commandment, also from the books of Moses (Lv 19:18) is of the same nature and character as the first. Genuine love for God is followed in importance by a genuine love for people (see note on Mt 22:39). NEIGHBOR. Cf. Lk 10:29-37. 12:32,33 The scribe said. The scribe’s response reveals he under-
AND TOLOVE HIM WITH WITH ALLTHE HEART HEART HIM; 33 a AND AND WITH WITH ALL ALL THE UNDE UNDERS RST TANDI ANDING NG AND WITH WITH ALLTHE STREN STRENGTH GTH, AND AND TO LOVE LOVE ONE ONE’S NEIGH NEIGHb BORAS HIMSEL HIMSELF F , ismuchmorethanallburnt
offeringsandsacrifices.” 34 WhenJesussaw that that he had had answe answere red d intel intelli ligen gentl tly y, He said said tohim,“Youarenotfarfromthekingdomof God.” a Afte Afterr that that,, no one one woul would d vent ventur uree to ask Him Him any any more more questi questions ons..
Jesus Questions the the Leaders Mt 22:41-45; Lk 20:41-44 35 a And Jesus began to say, as He b taught in the temple, “How is it that the scribes say that 1 the Christ is the c son of David? 36 David himself said 1 in the Holy Spirit, ‘a THE LORD SAID TO MY LORD, RIGHT T HAND HAND, “SIT AT MY RIGH UNTIL I PUT YOUR ENEMIE ENEMIES S BENEA BENEATH TH YOUR .” ’ OUR FEET FEET.”’ 37 David himself calls Him ‘Lord’; so in what sense is He his son?” And a the large crowd 1 enjoyed listening to Him.
Jesus Condemns the Leaders Leaders Mt 23:1-14; Lk 20:45–21:4 38 a In His teaching He was saying: “Beware of the scribes who like to walk
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33 a Dt 6:5 b 1Sa 15:22; Hos 6:6; Mic 6:6-8; Mt 9:13; 12:7 34 a Mt 22:46 35 1 I.e. the Messiah a Mk 12:35-37: Mt 22:41-46; Lk 20:41-44 b Mt 26:55; Mk 10:1 c Mt 9:27 36 1 Or by a Ps 110:1 37 1 Lit was gladly hearing Him a Jn 12:9 38 a Mk 12:38-40: Mt 23:1-7; Lk 20:45-47 b Mt 23:7; Lk 11:43
40 a Lk 20:47 41 1 I.e. copper coins a Mk 12:41-44: Lk 21:1-4 b Jn 8:20 c 2Ki 12:9 42 1 Gr lepta 2 Gr quadrans; i.e. 1/64 of a denarius 43 1 Lit those who were putting in 44 1 Or abundance 2 Lit her whole livelihood a Lk 8:43; 15:12, 30; 21:4
CHAPTER 13 1 1 Lit how great a Mk 13:1-37: Mt 24; Lk 21:5-36
stood OT teaching that moral concerns took precedence over ceremonial practices (cf. 1Sa 15:22; Is 1:11-15; Hos 6:6; Mic 6:6-8). 12:33 burnt offerings. Sacrifices that were completely consumed on the altar (cf. Lv 1:1-17; 6:8-13). 12:34 not far from the kingdom. Jesus both complimented and challenged the scribe. Jesus acknowledged the scribe’s insight regarding the importance of love. Yet by stating that the scribe was “not far” from the kingdom He emphasized that he was not in the kingdom. He understood the requirements of love, he needed only to love and obey the One who alone could grant him entrance to the kingdom. 12:35 Jesus’ question exposed the Jewish religious leaders’ ineptness as teachers and their ignorance of what the OT taught regarding the true nature of the Messiah. temple. See note on 11:11. Christ. This is a translation of the OT Heb. word “Messiah,” which means “anointed one” and refers to the King whom God had promised. son of David. The common messianic title that was standard scribal teaching. The religious leaders were convinced that the Messiah would be no more than a man, thus they deemed such a title appropriate (see notes on 10:47; Mt 22:42). 12:36 David himself said in the Holy Spirit. David used his own words, yet he wrote under the inspiration of the Holy Spirit (cf. 2Sa 23:2). THE LORD SAID TO M Y LORD . In this quote from the Heb. text (Ps 110:1), the first word for “Lord” is Yahweh, which is God’s covenant name. The second word for “Lord” is a different word that the Jews used as a title for God. Here David pictures God speaking to the Messiah, whom David calls his Lord. The religious leaders of Jesus’ day recognized this psalm as messianic. 12:37 David himself calls Him ‘Lord.’ Jesus interpreted Ps 110:1 for the Pharisees. David would not have called one of his descendants “Lord.” Thus the Messiah is more than the “Son of David”—He is also the “Son of God.” Jesus was proclaiming the Messiah’s deity, and thus His own (cf. Ro 1:3; 2Ti 2:8; see note on Mt 22:45). large crowd. The multitude of people who observed this confrontation between Jesus and the religious leaders. This mean meanss “to “to see” see” or “to “to watc watch. h.”” It carr carrie iess the the idea idea 12:38 Beware. Beware. This
MARK 13:1
around in long robes, and like b respectful greetings in the market places, 39 and chief seats in the synagogues and places of honor at banquets, 40 a who devour widows’ houses, and for appearance’s sake offer long prayers; these will receive greater condemnation.” 41 a And He sat down opposite b the treasury, and began observing how the people were c putting 1 money into the treasury; and many rich people were putting in large sums. 42 A poor widow widow came came and put in 1 two small copper coins, which amount to a 2 cent. 43 Calling His disciples to Him, He said to them, “Truly I say to you, this poor widow put in more than all 1 the contributors to the treasury; 44 for they all put in out of their 1 surplus, but she, out of her poverty, put in all she owned, 2 all she had a to live on.”
Questions from the Disciples Mt 24:1-3; Lk 21:5-7 a A s He was go ing o ut o f the temp le , o ne o f Hi s di sc ip le s * sai d to Him, Him, “Teac “Teache herr, behold behold 1 what what wonder wonderful ful 1 ston stones es and and what what wonder wonderful ful buildi building ngs!” s!”
13
of guar guardin ding g agains againstt the the evil evil influ influen ence ce of the the scrib scribes. es.long robes. A long, long, flow flowin ing g cloa cloakk that that esse essent ntia iallllyy trum trumpe pete ted d the the wear wearer er as a devo devout ut and and noted scholar. scholar. greetings. Acco Accola lades des for for thos thosee holdi holding ng titles titles of honor honor.. 12:39 chief seats in the synagogues. The bench in the synagogue nearest the chest where the sacred scrolls were housed—an area reserved for leaders and people of renown (see note on Jas 2:3 ). 12:40 devour devour widows’ houses. houses. Jesus exposed the greedy, unscrupulous practice of the scribes. Scribes often served as estate planners for widows, which gave them the opportunity to convince distraught widows that they would be serving God by supporting the temple or the scribe’s own holy work. In either case, the scribe benefited monetarily and effectively robbed the widow of her husband’s legacy to her. long prayers. The Pharisees attempted to flaunt their piety by praying for long periods. Their motive was not devotion to God, but a desire to be revered by the people. 12:41 treasury. This refers to the 13 trumpet-shaped receptacles on the walls in the court of the women where offerings and donations to the temple were placed. 12:42 two small copper coins. A small copper coin was the smallest denomination in use. It was worth about an eighth of a cent. a cent. For the benefit of his Roman audience (see Introduction: Background and Setting), Mark related the “small copper coin” to this smallest denomination of Roman coinage. A “cent” was equal to 1 ⁄ 64 64 of a denarius, and a denarius was the equivalent of a day’s wage. 12:43 Truly I say to you. See note on 3:28. 12:44allshehadtoliveon. Thismeantshewouldnotbeabletoeat until until she earne earned d more. more. The The widow widow exemp exemplif lified ied true true sacrif sacrifici icial al givin giving. g. 13:1-37 This great sermon by Jesus is commonly known as the Olivet Discourse because Jesus delivered it on the Mt. of Olives just E of the temple across the Kidron Valley. Jesus’ prediction of the coming destruction of the temple prompted a question from the disciples about the character of the end times. The remainder of the passage (vv. 5-37) is His response to their question as He describes His second coming at the end of the present age. 13:1 what wonderful stones and what wonderful buildings!
MARK 13:2
And Jesus said to him, “Do you see these great buildings? a Not one stone will be left upon another which will not be torn down.” 2
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2 a Lk 19:44 Or Jacob a Mt 21:1 3 1 Or Jacob b Mt 17:1 4 1 Or attesting miracle 6 a Jn 8:24
The Tribulation Mt 24:4-26; Lk 21:8-24 3 As He was sitting on a the Mount of Olives opposite the temple, b Peter and 1 James and John and Andrew were questioning Him privately, privately, 4 “Tell “Tell us, when will these things be, and what will be the 1 sign when all these things are going to be fulfilled?” 5 And Jesus began to say to them, “See to it that no one misleads you. 6 Many will come in My name, saying, ‘ a I am He!’ am He!’ 7 and will mislead many. When you hear of wars and rumors of wars, do not be frightened; those things must take place; but that is not yet the end. 8 For nation will rise up against nation, and kingdom against kingdom; there will be earthquakes in var-
9 1 Lit look to yourselves 2 Or Sanhedrin or Council a Mt 10:17 10 a Mt 24:14 11 1 Lit lead a Mk 13:11-13: Mt 10:19 22; Lk 21:12-17 Lit put them to 12 1 Lit put death 13 a Mt 10:22; Jn 15:21 14 a Mt 24:15f b Da 9:27; 11:31; 12:11
See note on Mt 24:1. This unidentified disciple was admiring the magnificence and beauty of the temple and the surrounding buildings and was encouraging a like response from Jesus. It is likely that he could not comprehend how such an awesome structure could be left “desolate” (cf. Mt 23:38). 13:2 Jesus said. In response to the disciple’s admiration, Jesus again predicted that the temple would be destroyed. About 40 years later, in A.D. 70, the Romans ransacked Jerusalem, killed a million Jews, and demolished the temple. Not one stone. The only stones left undisturbed were huge foundation stones that were not actually a part of the temple edifice but formed footings for the retaining wall under the entire temple mount. These can be viewed today in the “Rabbi’s Tunnel” which runs N-S along the western wall. It is a portion of the western side of the retaining wall that today is called the Wailing Wall. More of that retaining wall, including the steps used to ascend and descend from the temple mount, has also been uncovered on the southern side. 13:3 Mount of Olives. See note on 11:1. Peter and James and John and Andrew A ndrew were questioning quest ioning Him privately. These 4 disciples were asking on behalf of all the 12. The discip disciples les were were spec specula ulatin ting g that that Jesus Jesus would would immin imminent ently ly 13:4 The ushe usherr in the the king kingdo dom, m, so they they aske asked d a twof twofol old d ques questi tion on:: 1) When When woul would d the the temp temple le be dest destro roye yed d and and the the king kingdo dom m begi begin? n? and and 2) What What even eventt woul would d hera herald ld the the begi beginn nnin ing g of the the king kingdo dom? m? when when will will these these “When” “Whe n” implies imp lies immediac imm ediacy. y. The disciple disc iples s thought thou ght that thin things gs be . . . ? Jesus was about to usher in the kingdom of God at any time (cf. Lk 19:1 19:11) 1),, at leas leastt by the the end end of the the Pass Passov over er seas season on.. “The “These se thin things gs”” refe refers rs to the the deso desola lati tion on and and dest destru ruct ctio ion n of the the temp temple le (cf. (cf. Mt 23:3 23:38; 8; 24:2) the The discip disciples les prob probab ably ly expec expected ted some some mirac miraculo ulous us ococthe sign sign.. The curre currenc nce—s e—suc uch h as comple complete te darkn darkness ess,, brill brillian iantt light light,, or an angel angel from from heaven—t heaven—to o announc announcee the coming coming millenni millennial al kingdom kingdom (see see noteon noteon Mt All of thos thosee thin things gs will will occu occurr at that that time time (see 24:3). All see note notess on vv. vv. 24-2 24-27 7 ).). 13:5 See to it. This Gr. word was often used as it is here with the idea of “keep your eyes open,” or “beware.” 13:6 I am He! Many false prophets will come forward claiming to be messiahs and deliverers, offering themselves as the solution to the world’s problems. Some will even claim to be Christ Himself. The number of false christs will increase as the end nears (cf. Mt 24:23,24). 13:7 the end. The consummation of the present age (see note on Mt 24:6).
ious places; there will also be famines. famin es. These things are merely the beginning of birth pangs. 9 “But 1 be on your guard; for they will a deliver you to the 2 courts, and you will be flogged a in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them. 10 a The gospel must first be preached to all the nations. 11 a When they 1 arrest you and hand you over, do not worry beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit. 12 Brother will betray brother to death, and a father his child; and children will rise up against parents and 1 have them put to death. 13 a You will be hated by all because of My name, but the one who endures to the end, he will be saved. 14 “But a when you see the b ABOMINATION OF DESOLA DESOLATION TION standing where it should not
13:8 the beginning of birth pangs. The Lord was referring to the pain a woman experiences in childbirth. Birth pains signal the end of pregnancy—they are infrequent at first and gradually increase just before the child is born. Likewise, the signs of vv. 6-8 will be infrequent, relatively speaking, in the beginning and will escalate to massive and tragic proportions just prior to Christ’s second coming (cf. 1Th 5:3; see note on Mt 24:8 ). 13:9 courts. The Gr. word is lit. “sanhedrins.” These were local, Jewish courts attached to the synagogues which tried charges of heresy and normal infractions of the law. The historian Josephus says that each city’s court was composed of 7 judges ( Antiquities, Antiquities , 4.8.14), and the Mishnah records that there were 23 judges in every city with more than 100 Jewish men (“Sanhedrin” l.6). These “courts” were like smaller versions of the great Sanhedrin that convened in Jerusalem (see note on Mt 26:59). flogged. These local courts usually administered 39 stripes so as not to violate Dt 25:2,3. The recipient of the punishment was stripped bare to the waist. He received 13 lashings to his chest and 26 to his back (see note on 2Co 11:24). in the synagogues. The “synagogues” were the places for Jewish assembly and worship. When the “courts” convened, they typically met in the “synagogue.” 13:10 first be preached to all the nations. Before the end (see note on v. 7 ),), there will be a worldwide proclamation of the gospel. This may even refer to the occasion when an angel will supernaturally proclaim the gospel throughout the world before God pours out His judgment at the end of the Tribulation (Rev 14:6-8; see note on Mt 24:14). 13:11 what you are to say. Although the persecution will be terrifying, Christians are not to be anxious in anticipation of those events. for it is not you who speak. Rather than being fearful, believers can remain calm and depend on the Holy Spirit, who will give them the appropriate and effective words to say in defense of their faith in Christ. See note on Lk 12:11. 13:13 endures to the end, end, he will be saved. saved. See note on Mt 24:13. 24:1 3. This endurance does not produce salvation; it is Spiritempowered perseverance and proof of the reality of salvation in the one who endures. Christ will eventually deliver such believers out of the present evil system into God’s eternal kingdom (cf. Mt 10:22). ABOMINATION TION OF DESOLATI DESOLATION ON. This first referred to the dese13:14 the ABOMINA cration of the temple by Antiochus Epiphanes, the king of Syria, in
be (let the reader understand), then those who are in Judea must flee to the mountains. 15 a The one who is on the housetop must not go down, or go in to get anything out of his house; 16 and the one who is in the the fie field must must not not turn turn back back to get get his his coat oat. 17 But But woe woe to those who are pre pregna gnant and to those who are nursing babies in those days! 18 But But pray pray that hat it may may not hap appe pen n in 19 the winter winter.. For those days will be a time of tribulation such as has not occurred a sinc sincee the the begi beginn nnin ing g of the the crea creati tion on whic which h God created until now, and never will. 20 Unless the Lo rd had s hortened those days days,, no 1 life life woul would d have have been been save saved; d; but but 2 for the sake of the elec elect, t, whom whom He chos chose, e, 21 He shor shorte tene ned d the the days days.. And And then then if anyanyone says to you, ‘Behold, here is 1 the He is ther Christ’; Christ’; or, or, ‘Behold, ‘Behold, He there’ e’;; do not not bebea 22 him; lieve for false Christs and false
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MARK 13:27
15 a Lk 17:31 19 a Da 12:1; Mk 10:6 20 1 Lit flesh 2 Or chosen ones 21 1 I.e. the Messiah 22 a Mt 7:15
prop prophe hets ts will will aris arise, e, and and will will show show 1 b signs and b wond onders, in ord order to lead astray, if poss po ssib ible le,, the the elec elect. t. 23 But take heed; beh o l d , I ha v e t o l d y o u e v e ry t h i n g i n a d vance.
The Second Coming
1 Or attesting
miracles b Mt 24:24; Jn 4:48 24 a Is 13:10; Eze 32:7; Joel 2:10, 31; 3:15; Rev 6:12 25 1 Or heaven a Is 34:4; Rev 6:13 26 a Da 7:13; Rev 1:7 b Mt 16:27; Mk 8:38 27 1 Or chosen ones a Dt 30:4 b Zec 2:6
the second century B.C. when he sacrificed sacrificed a pig on the temple altar. altar. That event was similar in character to what Jesus refers to here, i.e., the Antichrist’s ultimate desecration when he sets up an image of himself in the temple during the tribulation (see notes on Da 9:27; 11:31; Mt 24:15; 2Th 2:4). standing where it should not be. Matthew 24:15 indicates the location as the “holy place.” On the only other occasion where this phrase from Matthew appears in the NT, it clearly refers to the temple (Ac 21:28). This specifically implies that the temple will be rebuilt in the future and that the daily sacrificial system will be reinstated. “Standing” indicates that the abomination of desolation will be continuous, actually lasting for 3{{frac12}} years (Da 12:11; cf. Rev 12:6). let the reader understand. This indicates that Jesus was not issuing these warnings to the disciples or to others of their generation who would not experience this event, but to believers in the end time. Those who will read these truths will be prepared and “understand” the trials they are enduring. flee to the mountains. The Gr. word for “flee” is related to the Eng. word “fugitive,” a person who is on the run to escape danger. Jesus warns those who live in Judea to escape the holocaust by taking refuge in the mountains (see note on Mt 24:16). 13:15 not go down. So urgent will be the need to flee that if a person happens to be on the roof of his house ( see note on 2:4) when he hears the news, he is to run down the outside stairway and leave town without going inside his house to retrieve any belongings. 13:16coa 13:16 coat. t. The The Gr.word refersto refersto theouter theouter cloak.Jesu cloak.Jesuss warn warnss those those work workin ing g in the the fiel fields ds not not to take take the the time time to retr retrie ieve ve thei theirr cloa cloaks ks that that may may be at home home or some some dist distan ance ce away away at the the entr entran ance ce to the the fiel field. d. 13:17 pregnant pregnant and . . . nursing babies. babies. Jesus certainly felt compassion for those women who will be hindered from fleeing quickly because they carry children. But He may have been warning them about atrocities that could include unborn children being slashed in the wombs and tiny infants being crushed (cf. Hos 13:16). 13:18 in the winter. This refers to the rainy season in Israel, when streams could become impassable and it would be difficult to glean food from barren fields. 13:19 tribulation such as has not occurred. This reveals that the tribulation Jesus was referring to is in the future and that it will be the greatest that has ever occurred. It will be of long duration and characterized by severe pressure and continual anguish. This is the Great Tribulation at the end of the age (cf. Rev 7:14; see note on Mt 24:21). 13:20 shortened. Lit. “mutilated” or “amputated.” Jesus was referring to the determination of God to cut short or limit the period of 1 2 years (cf. Da 7:25; Rev 12:14; see note on Mt 24:22 ). time to only 3 ⁄
Mt 24:29-31; Lk 21:25-28 24 “But in those days, after that tribulation, a THE SUN WILL BE DARKENED AND THE MOON WILL NOT GIVE ITS LIGHT , 25 a AND THE THE STAR STARS S WILL WILL BE FALLING ALLING from heaven, and the powers that are in 1 the heavens will be shaken. 26 Then they will see a THE SON OF MAN b COMI COMING NG IN CLOU CLOUDS DS with great power 27 and glory. And then He will send forth the angels, and a will gather together His 1 elect from the four winds, b from the farthest end of the earth to the farthest end of heaven.
sake of the elect. The “elect” could refer to the nation of Israel (cf. Is 45:4), or those who become Christians during the Tribulation (Rev 17:14). In either case, God cuts short the days for their benefit. 13:21 Behold, Behold, here is the Christ. Christ. Satan will cause false christs to appear in an attempt to deceive the elect into leaving their places of refuge. False teachers will claim that Christ is in their midst or is back in Jerusalem or elsewhere in Judea. 13:22 signs and wonders. Satanic inspired pseudo-miracles employed to support their claims to be the true Christ (cf. 2Th 2:9). 13:23 take heed. Jesus issues a prophetic warning to be on guard. He has told the elect refugees of the future all that they need to know to avoid being misled and deceived by Satan’s emissaries. 13:24 in those days, after that tribulation. tribulation. “Those days” describes the events of vv. 6-23 and, thus, “that tribulation” refers to the Great Tribulation Jesus just spoke of. This also means that what He was about to describe (vv. 24-27) will occur immediately at the end of the future tribulation period (cf. Mt 24:29). THE THE SUN SUN WILL WILL BE DARK DARKEN ENED ED. The sun will go black as the universe begins to disintegrate prior to the return of Christ (see notes on Mt 24:29; Ac 2:20; Rev 6:12 ). STARS WILL WILL BE FALLI FALLING NG. Heavenly bodies will careen at random 13:25 STARS through space (cf. Rev 6:13,14; 8:10-13; 16:8,17-20). pow powers ers . . . in the heavens. All the forces of energy that hold everything in space constant, and which Christ controls, He will allow to become random and chaotic (cf. Is 13:6-16; 34:1-5; 2Pe 3:10-12). 13:26 SON OF MAN. See note on 2:10. COMI COMING NG IN CLOU CLOUDS DS with great power and glory. Jesus will return to earth in the same manner in which He left it (cf. Ac 1:9-11; cf. Da 7:13,14; Rev 1:7). The psalmist said that God uses “clouds” as His chariot (Ps 104:3), and Is 19:1 pictures the Lord riding on a cloud. Although these “clouds” could be natural, they more likely describe the supernatural “glory cloud” that represented God’s presence in OT Israel (see note on Rev 1:7 ).). While Christ possesses “great power and glory,” His return will be accompanied with visible manifestations of that power and glory (cf. Rev 6:15-17; 11:15-19; 16:17-21; 19:11-16)—He will redeem the elect, restore the devastated earth, and establish His rule on earth. 13:27 angels. A number of angels return with Christ (cf. 8:38; Mt 16:27; see following note ). gath gather er . . . His His elect elect.. Angels are God’s gatherers—they gather unbelievers for judgment (Mt 13:41,49, 50), and they gather the elect for glory. The “elect” will include the 144,000 Jewish witnesses ( see note on Rev 7:4), their converts (Rev 7:9), and the converts of the angelic preachers (see note on Rev 14:6 ). They will also include the OT saints, gathered out of their graves and united with their redeemed spirits (Da 12:1-3). from the four
MARK 13:28
Parable of the Fig Tree— Mt 24:32-35 “Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near. 29 Even so, you too, when you see these things happening, 1 recognize that 2 He is near, right at the 3 door. 30 Truly I say to you, this 1 generation will not pass away until all these things take place. 31 Heaven and earth will pass away, but My words will not pass away. 32 a But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone. 28
Exhortation to Watch Mt 24:36-51; Lk 21:34-36 33 “Take heed, a keep on the alert; for you do not know when the appointed time 1 will come. 34 a It is like a man away aw ay on a journey jo urney,, 1 who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper
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29 1 Or know 2 Or it 3 Lit doors 30 1 Or race 32 a Mt 24:36; Ac 1:7 33 1 Lit is a Eph 6:18; Col 4:2 34 1 Lit giving the authority to a Lk 12:36-38
to stay on the alert. 35 Therefore, a be on the alert—for you do not know when the 1 master of the house is coming, whether in the evening, at midnight, or b when the rooster crows, or c in the morning— 36 in case he should come suddenly and find you a asleep. 37 What I say to you I say to all, ‘a Be on the alert!’”
Leaders Plot to Kill Jesus 35 1 Lit lord a Mt 24:42; Mk 13:37 b Mk 14:30 c Mt 14:25; Mk 6:48 36 a Ro 13:11 37 a Mt 24:42; Mk 13:35
CHAPTER 14 1 a Mk 14:1, 2: Mt 26:25; Lk 22:1, 2 b Ex 12:127; Mk 14:12; Jn 11:55; 13:1 c Mt 12:14 3 a Mk 14:3-9: Mt 26:613; Lk 7:37-39; Jn 12:1-8 b Mt 21:17
winds. A colloquial expression meaning “from everywhere,” and similar to the expression “from the four corners of the world.” None of the elect on earth or in heaven will miss entering the kingdom. 13:28 the parable. See note on 4:2. fig tree. See note on 11:13. 13:29 Just as the fig tree’s buds turning into leaves was a sign of the nearness of summer, the events Jesus described as birth pains (vv. 6-23) are to be a clear indication of the return of Christ (see note on Mt 24:32). these things. The events of vv. 6-23. He is near. Luke 21:31 says, “The kingdom of God is near.” That is consistent with the questions the disciples initially asked Jesus (v. 4), which was about the signs that would herald the establishment of the kingdom. 13:30 Truly I say to you. See note on 3:28. this generation. The generation of people living during the end times that witnesses the signs and events leading to the return of Christ (see note on Mt 24:34). 13:31 Heaven and earth will pass away. The universe as we know it will be dramatically altered after the thousand-year reign of Christ (see notes on 2Pe 3:10-13). My words will not pass away. It is impossible for God’s Word to be negated, destroyed, or altered in any way (cf. Ps 19:9; Mt 5:18; Lk 16:17; Jn 10:35). 13:3 13:322 that that day day or hour hour.. The The exac exactt day day and and time time of Chri Christ st’s ’s retu return rn one know knows. s. The (see The time time of Chri Christ st’s ’s retu return rn will will see note note on Mt 24:3 24:366). no one not be revealed in advance to any man. At this time, it was known only only to God God the the Fath Father er.. angels. Whil Whilee all all the the ange angelilicc bein beings gs enjo enjoyy int intimac imacyy with God, hove over arou round His thron hronee to do His His bidd idding ing (Is (Is 6:26:2-7) 7),, and and cont contin inua uallllyy beho behold ld Him Him (Mt (Mt 18:1 18:10) 0),, they they have have no know knowlledge edge of the the time time of Chri Christ st’s ’s retu return rn.. nor When Jesu Jesuss spok spokee nor the the Son. Son. When thes thesee word wordss to the the disc discip iple les, s, even even He had had no know knowle ledg dgee of the the date date and and tim time of His His retu return rn.. Alth Althou ough gh Jesu Jesuss was full fullyy God God (Jn (Jn 1:1 1:1,14 ,14), when when He beca became me a man, man, He volu volunt ntar arililyy rest restri rict cted ed the the use use of cert certai ain n divi divine ne attr attrib ibut utes es (Php (Php 2:62:6-8) 8).. He did did not not mani manife fest st them them unle unless ss dire direct ct-ed by the the Fath Father er (Jn (Jn 4:34 4:34;; 5:30 5:30;; 6:38) :38).. He demo demons nstr trat ated ed His His omni omni-scie scienc ncee on seve severa rall occa occasi sion onss (cf. (cf. Jn 2:25 2:25;; 13:3 13:3), ), but but He volu volunt ntar arililyy rerestri strict cted ed that that omni omnisc scie ienc ncee to only only thos thosee thin things gs God God want wanted ed Him Him to know know duri during ng the the days days of His His huma humani nity ty (Jn (Jn 15:1 15:15) 5).. Such Such was was the the case case rega regard rdin ing g the the know knowle ledg dgee of the the date date and and time time of His His retu return rn.. Afte Afterr He was was resu resurr rrec ecte ted, d, Jesu Jesuss resu resume med d His His full full divi divine ne know knowle ledg dgee (cf. (cf. Mt 28:1 28:18; 8; Ac 1:7) 1:7).. 13:33 keep on the alert. Christ sounded a warning for believers to be on guard ( see note on v. 5 ). Even believers do not have in
Mt 26:1-5; Lk 22:1, 2 a Now b the Passover and Unleavened Bread were two days away; and the chief priests and the scribes c were seeking how to seize Him by stealth and kill Him; kill Him; 2 for they were saying, “Not during the festival, otherwise there might be a riot of the people.”
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Mary Anoints Jesus Jesus Mt 26:6-13; Jn 12:2-8 3 a While He was in b Bethany at the home of Simon the leper, and reclining at the table,
themselves sufficient resources to be alert to spiritual dangers that can so easily surprise them. 13:34 doorkeeper. In Jesus’ day, this individual guarded the outer gate of the house, so as to be ready to let the returning master in upon his arrival. All Christ’s disciples are to be like doorkeepers, always remaining alert and vigilant for their Master’s return. 13:35 in the evenin evening g . . . or in the morning. morning. The normal expressions designating the 4 three-hour watches of the night from 6:00 p.m. to 6:00 a.m. Their names identify the ends of the three-hour periods rather than the periods’ beginnings. 14:1 the Passover. Friday of Passover which would have begun on Thursday at sunset. The Passover commemorated the “passing over” of the homes of the Israelites by the angel of death, who killed the firstborn of Egypt (Ex 12:1–13:16). The Passover began on the 14th day of Nisan (the first month of the Jewish calendar) with the slaying of the Passover lamb, and continued into the early hours of the 15th ( see notes on Ex 12:6; Mt 26:2). Unleavened Bread. This feast commemorated the departure of the Israelites from Egypt (Ex 23:15). It began immediately after the Passover and lasted from Nisan 15–21. Unleavened bread refers to the type of bread the Israelites were to take with them in their escape which represented the absence of the leaven of sin in their lives and household (see notes on Ex 12:14; Lv 23:6-8). two days away. In the context of Mt 26:2, Jesus predicted His crucifixion was to take place in “two days,” which would be Friday since when He was speaking it was Wednesday evening. Mark’s time line here is the same as Matthew’s (see note on Mt 26:2). chief priests. See note on 8:31. scribes. See note on Mt 2:4. 14:2 Not during the festival. Because the Passover had to be celebrated in Jerusalem, the city would have been overflowing— perhaps as many as two million people were there. Since many would have been from Galilee—an area where Jesus had many followers—and the religious leaders did not want to start a riot, they determined to wait until after the Passover season when the crowds would be diminished (see note on Mt 26:5). 14:3-9 The incident recorded here had occurred the previous Saturday (cf. Jn 12:1). It is Mark’s account of the anointing of Jesus by Mary in preparation for His crucifixion (cf. Mt 26:6-13; Jn 12:2-8). This man man is menmen11:1. Simon 14:3 Bethany. Bethany. Seenote on 11:1. Simon the leper leper.. This tione tioned d in the the NTonly in conn connec ectio tion n with with this this narrat narrativ ive. e. Since Since a leper leper was was
ther theree came came a woma woman n with with an alab alabas aste terr vial vial of very very c cost costly ly perf perfum umee of pure pure 1 nard; and she brok okee the vial and poured it over His head. 4 But some some were were indi indigna gnant ntly ly remarking to one one anot anothe herr, “Why “Why has has this this perf perfum umee been wasted? 5 For this this perfum perfumee might might have have been sold for over three hundred 1 denarii, and the money money give given n to the the po poor or.” .” And And they they were were scoldin scolding g her. her. 6 But But Jesu Jesuss said said,, “Let “Let her her alon alone; e; why why do you both bother er her? her? She She has has done done a good deed to Me. 7 Fo Forr yo you u alwa always ys have have a the the po poor or with with you, you, and and when whenev ever er you you wish wish youcandogoodtothem;butyoudonotalw a y s ha v e M e . 8 S h e h a s d o n e w h at s h e could; a she she has anoi anoint nted ed My bo body dy befo beforrehand for for the buri urial. 9 Truly I say to you, a wherever the g os pel is preached in the whol wholee worl world, d, what what this this woma woman n has has done done will will also also be spok spoken en of in memo memory ry of her.” er.”
Judas Plans to Betray Jesus Jesus Mt 26:14; Lk 22:3-6 10 a Then Judas Iscariot, b who was one of the twelve, went off to the chief priests in
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3 1 An aromatic oil extracted from an East Indian plant c Mt 26:6f; Jn 12:3 5 1 The denarius was equivalent to a day’s wages 7 a Dt 15:11; Mt 26:11; Jn 12:8 8 a Jn 19:40 9 a Mt 26:13 10 a Mk 14:10, 11: Mt 26:14-16; Lk 22:3-6 b Jn 6:71
1 Or hand Him over 12 1 Lit they were sacrificing a Mk 14:12-16: Mt 26:1719; Lk 22:7-13 b Mt 26:17 c Dt 16:5; Mk 14:1; Lk 22:7; 1Co 5:7 14 a Lk 22:11
an outc outcast ast in Jewish Jewish socie society, ty, he was was prob probab ably ly mira miracu culo lous usly ly clean cleansed sed of his his lepr lepros osyy by Jesu Jesus, s, and and may may have have plan planne ned d this this meal meal for for Jesu Jesuss in grat gratiiwoman. John tude tude (see John 12:3 12:3 ident identifi ifies es her as see note notess on Lv 13; 13; Mt 26:6 26:6). a woman. Mary Mary,, the the sist sister er of Mart Martha ha and and Laza Lazaru rus, s, who who were ere also also pres presen entt at this this meal. alabaster This longlong-nec necke ked d bott bottle le was was made made out out of a spec special ial alabaster vial. vial. This vari variet etyy of marb marble le,, a mate materi rial al whic which h prov proved ed to be the the best best cont contai aine nerr for for pres preser ervi ving ng expe expens nsiv ivee perf perfum umes es and and oils oils (see see note note on Mt 26:7 26:7 ). pure This oil oil was was deri derive ved d from from the the nard nard plan plant, t, whic which h was was nati native ve to nard. This India. India. That That it was was pure pure meant meant it was was genui genuine ne and unad unadul ulter terat ated, ed, whic which h broke the vial. vial. She is what what made made it so cost costly ly.. broke She may may have have simpl simplyy brok broken en the the neck neck of the the bott bottle le so that that she she coul could d pour pour out out the the cont conten ents ts more more quic quickly kly,, an expre expressi ssion on of her her since sincere re and and total total devoti devotion on to the the Lord. Lord. 14:4 some were indignantly remarking. John 12:4,5 says that Judas was the instigator, and Mt 26:8 indicates that all the disciples, following Judas’ lead, were angry with Mary’s waste of a very valuable commodity. 14:5 three hundred denarii. Since a denarius was a day’s wage for a common laborer, it represented almost a year’s work for such a person. given to the poor. While 11 of the disciples would have agreed to this use of the money, the fact is the poor may never have seen it. Since Judas was in reality a thief masquerading as the treasurer of the 12, he could have embezzled all of it (Jn 12:6). 14:7 you always have the poor with you. Opportunities to minister to the poor are “always” available, but Jesus would be in their presence for only a limited time. This was not a time for meeting the needs of the poor and the sick—it was a time for sacrificial worship of the One who would soon suffer and be crucified ( see note on Mt 26:11; cf. 2:19). 14:8 anointed anointed My body body . . . for the burial. burial. Mary did so probably without ever realizing what she was doing. Her anointing of Jesus became a symbol that anticipated His death and burial (see note on Mt 26:12). 14:9 Truly I say to you. See note on 3:28. gospel. See note on 1:1. 14:10 Judas Iscariot. Standing in sharp contrast to the love and devotion of Mary was the hatred and treachery of Judas. This disciple, who is understandably referred to last in the lists of the 12, was the son of Simon, who was also called “Iscariot.” The name “Iscariot” means “man of Kerioth,” which was a small town in Judea about 23
MARK 14:16
order to 1 betray Him to them. 11 They were glad when they heard this, and promised to give him money. And he began seeking how to betray Him at an opportune time.
The Passover Is Prepared Mt 26:17-19; Lk 22:7-13 12 a On the first day of b Unleavened Bread, when 1 the Passover lamb was being c sacrificed, His disciples *said to Him, “Where do You want us to go and prepare for You to eat the Passover?” 13 And He *sen *sentt two two of His His disc discip iple less and and *sai *said d to them them,, “Go into the city, and a man will meet you carrying a pitcher of water; follow him; 14 and wherever he enters, say to the owner of the house, ‘The Teacher says, “Where is My a guest room in which I may eat the Passover with My disciples?”’ 15 And he himself will show you a large upper room furnished and ready; prepare for us there.” 16 The disciples went out and came to the it just as He had told them; city, city, and found it just and they prepared the Passover.
mi. S of Jerusalem (cf. 3:19). Thus Judas was not a Galilean like the other disciples. It is clear that Judas never had any spiritual interest in Jesus—he was attracted to Him because he expected Jesus to become a powerful religious and political leader. He saw great potential for power, wealth, and prestige through his association with Him. But Jesus knew what Judas was like from the start, and that is why He chose him as one of the 12. He was the one who would betray Him so that the Scripture and God’s plan of salvation would be fulfilled (Pss 41:9; 55:12-15,20,21; Zec 11:12,13; Jn 6:64,70,71; 13:18; 17:12). the twelve. See note on 3:14. chief priests. See note on 8:31. Matthe hew w says says the the amou amount nt Juda Judass agre agreed ed to as bloo blood d 14:11 money money. Matt seeking ng how how to mone moneyy was was 30 piec pieces es of silv silver er (see see note note on Mt 26:1 26:155). seeki “Seeking ing”” is better better trans translat lated ed “bega “began n to betr betraay . . . oppo opport rtun unee time time.. “Seek seek seek.” .” Juda Judass was was look lookin ing g for for a suit suitab able le occa occasi sion on to carr carryy out out his his evil evil plan plan,, whic which h woul would d be when when Jesu Jesuss was was away away from from the the crow crowds ds (Lk (Lk 22:6 22:6). ). 14:12 Unleavened Bread. Passover and the Feast of Unleavened Bread were so closely associated that both terms were used interchangeably to refer to the 8-day celebration that began with the Passover. Although Unleavened Bread is used here, Mark’s clear intention is the preparation for Passover (see notes on v. 1; Mt 26:17 ).). the Passover lamb was being sacrificed. The lambs were killed on 14 Nisan at twilight (Ex 12:6), a Heb. term meaning, “between the two evenings,” or between 3:00 and 5:00 p.m. After the lamb was slaughtered and some of its blood sprinkled on the altar, the lamb was taken home, roasted whole, and eaten in the evening meal with unleavened bread, bitter herbs, charoseth (a paste made of crushed apples, dates, pomegranates, and nuts, into which they dipped bread), and wine. 14:13 two of His disciples. Peter and John (Lk 22:8). Only two people were allowed to accompany a lamb to the sacrifice. man man . . . carrying a pitcher of water. This is the only way that Jesus identified the man. But he stood out because it was uncommon for a man to carry a pitcher of water—women usually performed that chore (see note on Mt 26:18). 14:14 guest room. The word is translated “inn” in Lk 2:7. It typically referred to a place where a traveler could spend the night—a place of lodging or a guest room in someone’s home, as was the case here (cf. Mt 26:18). 14:15 large upper room. This indicates the room was located
MARK 14:17
The Passover Is Celebrated Mt 26:20-25; Lk 22:14-16; Jn 13:21-30 17 a When it was evening He *came with the twelve. 18 As they were reclining at the table and eating, Jesus said, “Truly I say to you that one of you will 1 betray Me—2 one who is eating with Me.” 19 They began to be grieved and to say to Him one by one, “Surely not I?” 20 And He said to them, “It “ It 1 is one of the twelve, one who dips with Me in the bowl. 21 For the Son of Man is to go just as it is written of Him; but woe to that man 1 by whom the Son of Man is betrayed! It would have been good 2 for that man if he had not been born.”
The Lord’s Supper Is Instituted Mt 26:26-29; Lk 22:17-23 22 a While they were eating, He took some bread, and 1 after a b blessing He broke it, and gave it to them, and said, said , “Take “Take it; this 23 is My body.” And when He had taken a
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17 a Mk 14:17-21: Mt 26:20-24; Lk 22:14, 21-23; Jn 13:18ff 18 1 Or deliver Me over 2 Or the one 20 1 Or the one 21 1 Or through 2 Lit for him if that man had not been born 22 1 Lit having blessed a Mk 14:22-25: Mt 26:26-29; Lk 22:17 20; 1Co 11:23-25; Mk 10:16 b Mt 14:19
24 a Ex 24:8 b Jer 31:31-34 26 a Mt 26:30 b Mt 21:1 27 1 Or stumble a Mk 14:27-31: Mt 26:3135 b Zec 13:7 28 a Mt 28:16 29 1 Or stumble 30 1 Lit today, on this night a Mt 26:34 b Mk 14:68, 72; Jn 13:38
upstairs, and may have been a roof chamber built on top of the house. prepare. Peter and John were to prepare the Passover meal for Jesus and the other disciples. 14:17 evening. The Passover meal was to be eaten at night after sunset, but had to be completed before midnight (Ex 12:8-14). with the twelve. Peter and John may have rejoined Jesus and the other disciples and led them to the upper room. This may also be a general reference to the 12, meaning that Jesus came with the other 10 disciples to meet Peter and John. 14:18 14:18 recli reclinin ning g . . . eating eating.. The order of the Passover meal was: 1) drinking a cup of red wine mixed with water (cf. Lk 22:17); 2) the ceremonial washing of hands symbolizing the need for spiritual and moral cleansing; 3) eating the bitter herbs, symbolic of the bondage in Egypt; 4) drinking the second cup of wine, at which time the head of the household explained the meaning of Passover; 5) singing of the Hallel (Pss 113–118)—at this point they sang the first two; 6) the lamb was brought out, and the head of the household distributed pieces of it with the unleavened bread; 7) drinking the third cup of wine (see notes on 1Co 10:16). 14:20 dips with Me in the bowl. There were likely several dishes around the table—Judas was probably one of several sitting near Jesus and thus would have dipped in the same bowl with Him. 14:21 Son of Man. See note on 2:10. as it is written. Jesus was no victim—His betrayal by Judas was prophesied in the OT (Ps 22; Is 53), and was part of God’s predetermined plan to provide salvation good . . . if he he had not been been born born.. Cf. Jn 8:21-24; 16:8(Ac 2:23). good 11. This is because the terror Judas would experience in hell would be so great. The severest punishment is reserved for Judas and others like him (Heb 10:29). This is one of the strongest statements in Scripture on human responsibility for believing in Jesus Christ, coupled with the consequences of such unbelief. 14:22-25 At this point in the narrative, it appears that Judas had gone (Jn 13:23-30) and Jesus was alone with the faithful 11 disciples (see note on Lk 22:21). Then it was that He transformed the Passover of the Old Covenant into the Lord’s Supper of the New Covenant, creating a new memorial feast to remember God’s deliverance from sin. Theree is no indi indica cati tion on from from any any of 14:22 14:22 While While they they were were eati eating ng.. Ther the the gosp gospel el acco accoun unts ts as to whic which h part part of the the meal meal they they were were eati eating ng,, but but it is lik likely ely that that this his occ occurred rred just ust prior rior to eati eating ng the the roas roaste ted d lamb lamb or conc concur urre rent ntly ly with with it. it. It is sign signif ific ican antt that that Jesu Jesuss esta establ blis ishe hed d the the trut truth h of
cup and given thanks, He gave it to them, and they all drank from it. 24 And He said to them, “This is My a blood of the b covenant, which is poured out for many. 25 Truly I say to you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.”
Jesus Predicts Peter’s Denial Mt 26:30-35; Lk 22:31-39; Jn 13:36-38 26 a After singing a hymn, they went out to b the Mount of Olives. 27 a And Jesus *said to them, “You “You will all 1 fall away, because it is written, ‘ b I WILL STRI STRIKE KE DOWN OWN THE THE SHEP SHEPHE HERD RD, AND THE THE SHEEP 28 But after I have been SHALL SHALL BE SCATTE SCATTERED RED.’ a raised, I will go ahead of you to Galilee.” 29 But Peter said to Him, “Even “Even though all 1 may fall away, yet I will not.” 30 And Jesus *said to him, “Truly I say to you, that 1 a this very night, before b a rooster crows twice,
New New Cove Covena nant nt whil whilee in the the mids midstt of eati eating ng the the Pass Passov over er.. thi this is My Jesuss gave gave new new mean meanin ing g to eati eating ng the the brea bread. d. The The unle unleav aven ened ed body. Jesu brea bread d symb symbol oliz ized ed the the seve severi ring ng of the the Isra Israel elit ites es from from the the old old life life in Egypt Egypt.. It repres represent ented ed a separa separatio tion n from from world worldlin liness ess,, sin, sin, and false false relireligion gion and and the the begi beginn nnin ing g of a new new life life of holi holine ness ss and and godl godlin ines ess. s. From From then then on in the Lord’s Lord’s Supp Supper, er, the the bread bread would would symbo symboliz lizee Christ Christ’s ’s body, body, whic which h He sacr sacrif ific iced ed for for the the salv salvat atio ion n of men men (see see note note on Mt 26:2 26:266). 14:23 a cup. The third cup of wine in the ceremony (see note on 1Co 10:16). 14:24 My blood of the covenant. The shedding of blood in a sacrifice was always God’s requirement in establishing any covenant (cf. Ge 8:20; 15:10; Ex 24:5-8). Here, Christ’s blood needed to be shed for the remission of sins (Heb 9:22; 1Pe 1:19; see note on Mt 26:28). for many. This lit. means “for the benefit of many.” The “many” are all who believe, both Jew and Gentile. See note on 10:45; cf. Mt 20:28. 14:25 Truly I say to you. See note on 3:28. I will never again drink. Jesus declared that this would be the last Passover, and that He would not even drink wine with them again, since this was His last meal. Until the inauguration of the millennial kingdom, believers are to share this memorial meal (see notes on 1Co 11:23-34). drink it new. This served as an assurance to them of Jesus’ return and His establishment of His earthly, millennial kingdom. It possibly implies that the communion service will continue to be observed in the millennial kingdom, as a memorial to the cross. It more probably indicates that Jesus would not have another Passover with them until the kingdom (see notes on Eze 45:18-25; 45:21-24). It is also true that in the kingdom, commemorative sacrifices from the Old Covenant will be restored (Eze 43–45) which will have meaning never understood before the cross of Christ to which they pointed. kingdom of God. The earthly millennial kingdom is in view. 14:26 singing a hymn. Probably Ps 118, the last psalm of the traditional Hallel sung at Passover (see note on Mt 26:30 ). Mount of Olives. See note on 11:1. 14:27 fall away. See note on 4:17; Mt 26:31. This refers to the disciples’ temporary falling away from their loyalty to Jesus. it is written. Quoted from Zec 13:7. 14:28 to Galilee. Jesus’ promise to meet the disciples in His postresurrection form (cf. 16:7; Mt 28:16,17; see note on Mt 28:7 ).). 14:30 Truly I say to you. See note on 3:28. before a rooster crows twice. In Jewish reckoning of time, “cock crow” was the third
you yourself will deny Me three times.” 31 But Peter kept saying insistently, insistently, “Even “ Even if I have to die with You, I will not deny You!” And they all were saying the same thing also.
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MARK 14:43
Jesus Prays in Gethsemane Gethsemane
32 a Mk 14:32-42: Mt 26:36-46; Lk 22:40-46 Or Jacob a Mk 33 1 Or Jacob 9:15; 16:5, 6 34 a Mt 26:38; Jn 12:27 35 1 Lit pass Lit pass from Him a Mt 26:45; Mk 14:41 36 a Ro 8:15; Gal 4:6 b Mt 26:39
Mt 26:36-46; Lk 22:39-46 32 a They *came to a place named Gethsemane; and He *said to His disciples, “Sit here until I have prayed.” 33 And He *took with Him Peter and 1 James and John, and began to be very ve ry a distressed and troubled. 34 And He *said to them, “ a My soul is deeply grieved to the point of death; remain here and keep watch.” 35 And He went a little beyond them, and fell to the ground and began to pray that if it were possible, a the hour might 1 pass Him by. 36 And He was saying, “ a Abba! Father! All things are possible for You; remove this cup from Me; b yet not what I will, but what You will.” 37 And He *came and *found them sleeping, and *said to Peter, “Simon,
are you asleep? Could you not keep watch for one hour? 38 a Keep watching and praying that you may not come into temptation; the spirit is willing, but the flesh is weak.” 39 Again He went away and prayed, saying the same 1 words. 40 And again He came and found them sleeping, for their eyes were very heavy; and they did not know what to answer Him. 41 And He *came the third time, and *said to them, “1 Are you still sleeping and resting? It is enough; a the hour has come; behold, the Son of Man is being 2 betrayed betray ed into the hands of sinners. 42 Get up, let us be going; behold, behol d, the one who betrays betray s Me is at hand!”
38 a Mt 26:41 39 1 Lit word 41 1 Or Keep on sleeping therefore 2 Or delivered a Mk 14:35 43 1 Lit and with him a Mk 14:43-50: Mt 26:47-56; Lk 22:4753; Jn 18:3-11
Judas Betrays Jesus
watch of the night, ending at 3:00 a.m., which was when roosters typically began to crow ( see note on 13:35). Mark, alone of the gospels, indicates that the cock crowed two times (v. 72; see note on Mt 26:34). 14:32 Gethsemane. The name means “oil press,” and referred to a garden filled with olive trees on a slope of the Mt. of Olives. Jesus frequented this spot with the disciples when He wanted to get away from the crowds to pray (cf. Jn 18:1,2; see note on Mt 26:36). 14:33 Peter and James and John. See note on 5:37. Jesus likely had them accompany Him into the garden because they were the leaders of the 12 and had to learn an important lesson to pass on to the others (vv. 34-42). troubled. The Gr. word refers to a feeling of terrified amazement. In the face of the dreadful prospect of bearing God’s full fury against sin, Jesus was in the grip of terror (see note on Mt 26:38). 14:34 to the point of death. Jesus’ sorrow was so severe that it threatened to cause His death at that moment. It is possible for a person to die from sheer anguish (cf. Lk 22:44; see note on Mt 26:38 ). 14:35 14:35 if . . . poss possib ible le.. Jesus was not asking God if He had the power to let the cup pass from Him, but if it were possible in God’s plan. Christ was to soon partake of this cup in the cross as God’s only sacrifice for sin (cf. Ac 4:12). the hour. The time of His sacrificial death as decreed by God. It included everything from the betrayal (v. 41) to Jesus’ trials, the mockery, and His crucifixion. 14:36 Abba! An endearing, intimate Aram. term that is essentially equivalent to the Eng. word “Daddy” (cf. Ro 8:15; Gal 4:6). All things are possible. Jesus knew that it was in the scope of God’s power and omniscience to provide an alternate plan of salvation, if He desired (see note on v. 35 ). cup. This was the cup of divine wrath referred to in the OT (Ps 75:8; Is 51:17; Jer 49:12). Christ was to endure the fury of God over sin, Satan, the power of death, and the guilt of iniquity (see notes on Mt 26:39; Lk 22:42; Jn 18:11). not what I will, but what You You will. This reveals Jesus’ total resolution and resignation to do the will of God. He came into the world to do God’s will, and that remained His commitment while here (see notes on Mt 26:39; cf. Jn 6:38-40). 14:37 Simon. Jesus’ use of “Simon” may have implied that Peter was not living up to the significance and meaning of his new name,
Mt 26:47-56; Lk 22:47-53; Jn 18:1-11 18:1-11 43 a Im mediately w h i l e H e w as s t i l l spea speaki king ng,, Juda Judas, s, one one of the the twel twelve ve,, *cam *camee 1 up accompanied by a crowd with swor swords ds and and club clubs, s, who who were were from from the the chie chief f p r i e s t s a n d t he s c r i b e s a n d t he e l d e r s .
“Peter” (see note on Mt 16:18 ). one hour. This suggests that Jesus had spent an hour praying, a duration in which Peter had been unable to stay awake. 14:38 watching. This Gr. word means “to keep alert.” Jesus was encouraging Peter, James, and John to discern when they were under spiritual attack. They were not to let their self-confidence lull them to sleep spiritually. the flesh is weak. Because willing spirits are still attached to unredeemed flesh, believers are not always able to practice the righteousness they desire to do (cf. Ro 7:15-23; see note on Mt 26:41). 14:41 Are you still sleeping and resting? The 3 disciples remained indifferent not only to the needs of Christ at that moment, but their need of strength and watchfulness for the impending temptation that all 11 would face. The disciples needed to learn that spiritual victory goes to those who are alert in prayer and depend on God, and that self-confidence and spiritual unpreparedness lead to spiritual disaster. Son of Man. See note on 2:10. 14:43 Judas, Judas, one of the twelve. twelve. See notes on 3:19; Mt 26:47. All the gospel writers refer to him this way (vv. 10,20; Mt 26:14,47; Lk 22:47; Jn 6:71); and in so doing, they display remarkable restraint in describing and evaluating Judas. Especially in this context, such a simple description actually heightens the evil of his crime more than any series of derogatory epithets or negative criticisms could do. It also points out the precise fulfillment of Jesus’ announcement in vv. 18-20. a crowd with swords and clubs. This “crowd” was a carefully selected group whose sole purpose was arresting Jesus so He could be put to death. A cohort (600 men at full strength) of Roman soldiers (Jn 18:3,12) was in this crowd because the Jewish leaders (cf. Lk 22:52) who organized the throng needed permission from Rome to carry out the death penalty and feared the crowds. The “swords” were the regular small hand weapons of the Romans, and the wood “clubs” were ordinary weapons carried by the Jewish temchieff prie priest stss . . . scri scribe bess . . . elde elders rs.. Although 3 distinct ple police. chie sections of the Sanhedrin (as indicated by the Gr. definite article with each), they were acting in unity. These Jewish leaders had evidently for some time (see notes on 3:6; 11:18 ) hoped to accuse Jesus of rebellion against Rome. Then, His execution could be blamed on the Romans and the leaders could escape potential reprisals from
MARK 14:44
Now he who was betraying Him had given them a signal, saying, “Whomever I kiss, He is the one; seize Him and lead Him away 1 under guard.” 45 After coming, Judas immediately immed iately went to Him, saying, sayin g, a 46 “ Rabbi!” and kissed Him. They laid hands on Him and seized Him. 47 But one of those who stood by drew his sword, and struck the slave of the high priest and 1 cut off his ear. 48 And Jesus said to them, “Have you come out with swords and clubs to arrest Me, as you would against a robber? 49 Every day I was with you a in the temple teaching, and you did not seize Me; but this has taken taken place place to fulfill the Scriptures.” 50 And they all left Him and fled. 51 A young young man was foll followin owing g Him, Him, wearing nothing but a linen sheet over his naked body; and they *seized him. 52 But he 44
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44 1 Lit safely 45 a Mt 23:7 47 1 Lit took off 49 a Mk 12:35; Lk 19:47; 21:37
52 1 Lit left behind 53 a Mk 14:53-65: Mt 26:57-68; Jn 18:12f, 19-24 54 1 Or servants 2 Lit light a Mk 14:68 b Mt 26:3 c Mk 14:67; Jn 18:18 55 1 Or Sanhedrin a Mt 5:22
1 pulled
free of the linen sheet and escaped
naked.
The Sanhedrin Tries Jesus Mt 26:57-68; Lk 22:54, 55, 63-65; Jn 18:12, 18, 24 53 a They led Jesus away to the high priest; and all the chief priests and the elders and the scribes *gathered together. 54 Peter had followed Him at a distance, a right into b the courtyard of the high priest; and he was sitting with the 1 officers and c warming himself at the 2 fire. 55 Now the chief priests and the whole 1 a Council kept trying to obtain testimony against Jesus to put Him to death, and they were not finding any. 56 For many were giving false testimony against Him, but their testimony was not consistent. 57 Some stood up and began to give false testimony
those Jews who admired Jesus. The Sanhedrin likely had hurried to alized He would not resist arrest and that they also might be capPontius Pilate, the Roman governor, to ask immediate use of his sol- tured. diers; or perhaps acted on a prearranged agreement for troop use 14:51 A young man. This perhaps was Mark himself. If the mob on short notice. Whatever the case, the leaders procured the assis- under Judas’ guidance had first gone to Mark’s mother’s house in tance of the Roman military from Fort Antonia in Jerusalem. search of Jesus—possibly where the last Passover was observed by 14:44 kiss. In addition to being a special act of respect and affec- Jesus and the 12—Mark could have heard the noise, suspected tion, this kind of kiss was a sign of homage in Middle East culture. what was happening, and hurried to follow the multitude. a linen Out of the varieties of this kiss (on the feet, on the back of the hand, sheet. Either a loose-fitting linen sleeping garment or a sheet Mark on the palm, on the hem of the garment), Judas chose the embrace had hastily wrapped around himself after being roused from bed. and the kiss on the cheek—the one that showed the closest love 14:52 escaped naked. Mark escaped capture and ran, but in so and affection, normally reserved for one with whom a person had a doing his covering came off or was pulled off, and he left with nothclose, intimate relationship (such as a pupil for his teacher). Judas ing at all on, or nothing more than undergarments. could not have chosen a more despicable way to identify Jesus, be14:53–15:15 Mark’s account of Jesus’ trials, like that of all the cause he perverted its usual meaning so treacherously and hypocrit- gospels, makes it clear that Christ was tried in two general phases: ically. first, before the religious authorities (the Jewish Sanhedrin), and sec14:45 Rabbi! “My master” (see note on 9:5 ). kissed Him. “Kissed” ond, before the secular political authorities (Rome, represented by is an intensified form of the verb for “kiss” in v. 44, and it denotes a governor Pontius Pilate). Each of these phases had 3 parts: prelimifervent, continuous expression of affection (cf. Lk 7:38,45; 15:20; Ac nary interrogation, formal arraignment, and formal sentencing. 20:37). It was with intensity that Judas pretended to love Christ. The Mark, like the other gospel writers, did not include a comprehensive act was likely prolonged enough so the crowd had time to identify account of all the details and stages. A complete picture requires the Jesus. material from all 4 gospels being combined. 14:47 one of those who stood by. Simon Peter (Jn 18:10), one of 14:53 high priest. Caiaphas, the leader of the Sanhedrin (see the two disciples who brought a weapon (Lk 22:38). Mark and the notes on Mt 26:3,57 ; cf. Jn 18:24). He was the official High-Priest in other synoptic writers do not identify Peter explicitly, perhaps be- A.D. 18–36. chief pries priests ts . . . elders elders .. . scribe scribes. s. See note on v. 43. The 18–36. chief cause they wrote earlier than John, during the time when Peter entire Sanhedrin, the whole hierarchy, was out in force. would still have been in danger of Jewish revenge. the slave of the 14:54 courtyard of the high priest. A quadrangle in the center high priest. Malchus (Jn 18:10). He was neither a soldier nor temple of the High-Priest’s residence. policeman, but rather was a high-ranking personal slave of Ca14:55 Council. The Sanhedrin (see note on Mt 26:59). iaphas, the High-Priest, probably sent along to observe Judas and 14:56 Because Jesus was innocent, the Jewish leaders could not report on the events of the evening. convict Him except by relying on perjured testimony and perverted 14:48 14:48 as . . . agains againstt a robbe robber. r. Jesus expressed a righteous re- justi ce. The Jews were intent inte nt on doing doin g whatever whate ver was neces sary, sary , sentment toward the crowd’s actions and attitudes. “Robber” was even if they had to violate every biblical and rabbinical rule. many normally a highwayman or armed bandit who would resist arrest. were giving false testimony against Him. There was no lack of The setting which the crowd orchestrated was completely inconsis- people to come forward at the Sanhedrin’s invitation to consciously tent with His well known ministry as a religious teacher. present false, lying testimony. was not consistent. The testimonies 14:49 temple. See note on 11:11. This was the most public place were grossly inconsistent. The law, however, required exact agreein Jerusalem. to fulfill the Scriptures. Entirely apart from the ment between two witnesses (Dt 17:6; 19:15). crowd’s sinful intentions against Jesus, God was sovereignly using 14:57,58 false testimony. The witnesses maliciously garbled and them to fulfill prophecy (cf. Is 53:7-9,12) and accomplish His gra- misrepresented Jesus’ statements. Quite possibly they blended His cious purposes (see note on Mt 26:54). figurative statement regarding His death and resurrection in Jn 2:1914:50 left Him. The disciples found no comfort in Jesus’ refer- 22 with His prediction of a literal destruction of the temple in 13:2. ence to Scripture, but instead their faith in Him collapsed as they re- Their charge claimed He was disloyal to the present order of religion
against Him, saying, 58 “We heard Him say, ‘a I will destroy this 1 temple made with hands, and in three days I will build another made without hands.’” 59 Not even in this respect was their testimony consistent. 60 The high priest stood up and came forward and questioned Jesus, saying, “Do You not answer? 1 What is it that these men are testifying against You?” 61 a But He kept silent and did not answer. b Again the high priest was questioning Him, and 1 saying to Him, “Are You 2 the Christ, the Son of One?” 62 And Jesus said, “I am; the Blessed One?” and you shall see a THE SON OF MAN SITTI SITTING NG AT THE THE RIGHT HAND OF POWER, and b COMING WIT H T HE HE C LO LOUDS OF H EA EAVEN.” 63 a Tearing his his clot clothe hes, s, the the high high prie priest st *sai *said, d, “Wha “Whatt furfur64 ther need do we have of witnesses? You have heard the a blasphemy; blasp hemy; how does it seem to you?” And they all condemned Him to be deserving of death. 65 Some began to a spit at Him, and 1 b to blindfold Him, and to beat Him with their fists, and to say to Him, “c Prophesy!” And the officers 2 received Him with 3 slaps in the face.
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58 1 Or sanctuary a Mt 26:61; Mk 15:29; Jn 2:19 60 1 Or what do these testify? 61 1 Lit says 2 I.e. the Messiah a Mt 26:63 b Mk 14:61-63: Mt 26:63ff; Lk 22:67-71 62 a Ps 110:1; Mk 13:26 b Da 7:13 63 a Nu 14:6; Mt 26:65; Ac 14:14 64 a Lv 24:16 65 1 Or cover over His face 2 Or treated 3 Or blows with rods a Mt 26:67; Mk 10:34 b Est 7:8 c Mt 26:68; Lk 22:64 66 a Mk 14:66-72: Mt 26:69-75; Lk 22:5662; Jn 18:16-18, 25 27 b Mk 14:54 67 a Mk 14:54 b Mk 1:24 68 1 Or forecourt, gateway 2 Later mss add and a rooster crowed a Mk 14:54 70 a Mk 14:68 b Mt 26:73; Lk 22:59
and worship (by replacing the current temple), and that He was blaspheming God (by saying He would so quickly rebuild the temple without hands). 14:58 I will destroy this temple made with hands. This refers to the material sanctuary in Jerusalem. Jesus boldly made this assertion in front of the temple the Jews revered, but His words were not fully understood (see notes on 14:57,58; Jn 2:19,20). 14:60 Caiaphas attempted to salvage the tense situation when the continued false charges were failing to establish a case or elicit a response from the Lord. The High-Priest could not understand how Jesus could remain silent and not offer any defense. 14:61 kept silent. The silence of innocence, integrity, and faith in God. An answer by Jesus would have given all the false testimonies and illegal proceedings an appearance of legitimacy. Christ. This term refers to Jesus’ claim to be the promised Messiah (see note on Mt 1:1). Son of the Blessed One. This refers to Jesus’ claim to deity. This is the only NT use of the expression, and it is an example of Jewish wording that avoided using God’s name (see note on Jn 8:58 ). Jesus’ acceptance of messiahship and deity (cf. Lk 4:18-21; Jn 4:25,26; 5:17,18; 8:58) had always brought vigorous opposition from the Jewish leaders (Jn 5:19-47; 8:16-19; 10:29-39). Clearly, the HighPriest was asking this question in hopes that Jesus would affirm it and open Himself to the formal charge of blasphemy. 14:62 I am. An explicit, unambiguous declaration that Jesus was and is both the Messiah and the Son of God. SON OF MAN. See notes on 2:10; Mt 8:20. Jesus used this commonly acknowledged messianic title of Himself more than 80 times in the gospels, here in a reference to Ps 110:1 and Da 7:13 (cf. Rev 1:13; 14:14). R IG IG HT HT H AN AN D O F POWER. Cf. 10:37; Ac 2:33; 7:55; Heb 2:9; Rev 12:5. Jesus’ glorified position is next to the throne of God (the “Power” is another reference to God). CLOUDS. See note on 13:26; cf. Mt 24:30; 26:64; Lk 21:27; Ac 1:9-11; Rev 1:7; 14:14. 14:63 Tearing his clothes. A ceremonial, and in this case contrived, display of grief and indignation over the presumed dishonoring of God’s name by Jesus (cf. Gen 37:29; Lv 10:6; Job 1:20; Ac furtherr need need . . . of witne witnesse sses. s. A 14:14; see note on Mt 26:65 ). furthe rhetorical question that expressed relief that the tense and embar-
MARK 14:72
Peter Denies Jesus Mt 26:69-75; Lk 22:55-62; Jn 18:15-18, 25-27 25-27 66 a As Pete Peterr was was belo below w in b the courtyard courtyard,, one one of the serv servaant-gi t-girrls of the high igh pri priest est a 67 *came, and and seei seeing ng Pete Peterr warmin warming g himhimself self,, she she look looked ed at him him and and *sai *said, d, “You “You also also 68 b wer were with with Jesu Jesuss the the Nazarene.” But he denied it, sayi saying ng,, “I neit neithe herr know know nor nor ununderstandwhatyouaretalkingabout.”Andhe a went went out out onto onto the the 1 porch. 2 69 The servan servanttgirl saw him, and began began once more more to say say to 70 the bystanders, “This is one of them!” But again a he denied it. And after a little while the bystanders were again saying to Peter, “Surely “Surely you are one of them them,, b for you are a Galilean Galilean too.” 71 But But he bega began n to 1 curse curse and swear,“Idonotknowthismanyouaretalkingabout!” 72 Immediatelyaroostercrowed a seco second nd time time.. And And Pete Peterr reme rememb mber ered ed how how Jesus had made the remark to him, “Before a a rooster crows twice, you will deny Me three three times.” times.” 1 And And he bega began n to weep weep.. Or put himself under a curse 72 1 Or Thinking of this, he began 71 1 Or put weeping or Rushing out, he began weeping a Mk 14:30, 68
rassing situation was finally over. Because Jesus had allegedly incriminated Himself in the eyes of the Sanhedrin, they would not need to summon any more lying witnesses. 14:64 blasphemy. See note on 2:7 ; cf. 3:29. Strictly speaking, Jesus’ words were not “blasphemy,” or defiant irreverence of God (Lv 24:10-23), but Caiaphas regarded them as such because Jesus claimed for Himself equal power and prerogative with God. 14:65 14:65 spit spit at Him . . . beat beat Him. Him. For the Jews, to “spit” in another’s face was the grossest, most hateful form of personal insult (cf. Nu 12:14; Dt 25:9). Their brutal cruelty reached a climax and revealed the great depravity of their hearts when they “beat Him,” or hit Him with clenched fists. Prophesy! They jeeringly and disrespectfully ordered Jesus to use the prophetic powers He claimed to have—even in the frivolous manner of telling them who struck Him (Mt 26:68). 14:66 below. The apartments around it were higher than the courtyard itself. one of the servant-girls. Female slave, or maid, in the household of the High-Priest. She might have been the same gatekeeper (cf. Jn 18:15,16) who admitted Peter, and who being curious and suspicious of him, wanted a closer look. 14:67 the Nazarene. Their reference to Jesus’ hometown communicates a feeling of contempt, in keeping with the views of the Jewish leaders and the poor reputation Nazareth generally had (cf. Jn 1:46). 14:68 the porch. Used only here in the NT, this term denotes “the forecourt,” or “entryway,” a covered archway of the courtyard, opening onto the street. 14:70 Galilean. Frequently used as a derisive label by people in Jerusalem toward their northern neighbors. It strongly suggested that natives of Galilee were deemed unsophisticated and uneducated (cf. Ac 4:13). 14:72 a rooster crowed. This reference brings to mind Jesus’ prediction in v. 30 ( see note there ) and Mt 26:34. Amid all the accusations being hurled at him, Peter either did not hear the rooster’s crowing, or failed to realize its significance. When the rooster crowed the second time, Jesus looked at Peter (Lk 22:61), triggering Peter’s memory and bringing conviction of his denials (cf. v. 72).
MARK 15:1
Pilate Tries Jesus Mt 27:1, 2, 11-23; 11-23; Lk 23:1-5, 13-23; Jn 18:28–19:15 a Early Early in the the morn morning ing the chief chief priests with the elders and scribes and the whole 1 b Council, immediately held a consultation; and binding Jesus, they led Him away and delivered Him to Pilate. 2 a Pilate questioned Him, “Are You the King of the Jews?” And He *answered him, “It is as you say.” say.” 3 The chief priests began to accuse Him 1 harshly. 4 Then Pilate questioned Him again, saying, “Do You not answer? See how many charges they bring against You!” 5 But Jesus a made no further answer; so Pilate was amazed. 6 a Now at the feast he used to release for them any one prisoner whom they requested. 7 The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection. 8 The crowd went up and began asking him to do as he had been accustomed to do for them. 9 Pilate answered them, saying, “Do you want me to release for you the King of the Jews?” 10 For he was aware that the chief priests had handed Him over because of envy. 11 But
15
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CHAPTER 15 1 1 Or Sanhedrin a Mt 27:1 b Mt 5:22 2 a Mk 15:2-5: Mt 27:11-14; Lk 23:2, 3; Jn 18:29-38 3 1 Or of many things 5 a Mt 27:12 6 a Mk 15:6-15: Mt 27:15-26; Lk 23:18 25; Jn 18:39-19:16
the chief priests stirred up the crowd a to ask him to release Barabbas for them instead. 12 Answering again, Pilate said to them, “Then what shall I do with Him whom you call the King of the Jews?” 13 They shouted 1 back, “Crucify “Cruci fy Him!” 14 But Pilate said to them, “Why, what evil has He done?” But they shouted all the more, “Crucify Him!” 15 Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus a scourged, he handed Him over to be crucified.
Jesus Is Beaten
11 a Ac 3:14 13 1 Or again 15 a Mt 27:26 16 1 Or court 2 Or battalion a Mk 15:1620: Mt 27:27-31 b Mt 26:3; 27:27 c Ac 10:1 19 1 Or staff (made of a reed) 21 a Mk 15:21: Mt 27:32; Lk 23:26
15:1 Early in the morning. At daybreak, probably between 5:00 and 6:00 a.m. Having illegally decided Jesus’ guilt during the night (14:53-65; Jn 18:13-24), the Sanhedrin formally convened after daybreak to pronounce a sentence. chief priests. See note on Mt 2:4. elders and scribes. See notes on 14:43; Mt 2:4. the whole Council. The entire Sanhedrin (see notes on 14:43,53; Mt 26:59). a consultation. This meeting is described in Lk 22:66-71. It amounted to little more than reiterating the charges earlier made against Jesus and affirming His guilty verdict. Pilate. Roman procurator (governor) of Judea from A.D. 26–36. His official residence was at Caesarea, but he was in Jerusalem for Passover. 15:2 Pilate questioned Him. John records (Jn 18:30) that the Jewish leaders demanded that Pilate simply agree to the death sentence they had already pronounced on Jesus (14:64). Pilate refused, and the Jewish leaders then presented their false charges against Jesus (Lk 23:2). Having heard those charges, Pilate then questioned Him. Are You the King of o f the Jews? The only charge Pilate took seriously was that Jesus claimed to be a king, thus making Him guilty of rebellion against Rome. Pilate’s question reveals that he had already been informed of this charge (Lk 23:2). It is as you say. Jesus’ answer acknowledged that He was the rightful king of Israel, but implied that Pilate’s concept of what that meant differed from His (cf. Jn 18:34-37). 15:4 Do You not answer? Pilate was amazed at Jesus’ silence, since accused prisoners predictably and vehemently denied the charges against them. Jesus may have remained silent in fulfillment of prophecy (Is 42:1,2; 53:7), because Pilate had already pronounced him innocent (Lk 23:4; Jn 18:38), or both. 15:6 at the feast. The Passover. used to. Ancient secular sources indicate that Roman governors occasionally granted amnesty at the request of their subjects. Assuming that the people would ask for their king (whom they had so acknowledged earlier in the week; 11:1-10) to be freed, Pilate undoubtedly saw this annual custom as the way out of his dilemma regarding Jesus.
Mt 27:26-34; Lk 23:24-32; Jn 19:16-22 16 a The soldiers took Him away into b the 1 palace (that is, the Praetorium), and they *called together the whole Roman 2 c cohort. 17 They *dressed Him up in purple, and after twisting a crown of thorns, they put p ut it 18 on Him; and they began to acclaim Him, “Hail, King of the Jews!” 19 They kept beating His head with a 1 reed, and spitting on Him, and kneeling and bowing before Him. 20 After they had mocked Him, they took the purple robe off Him and put His own garments on Him. And they *led Him out to crucify Him. 21 a They They *press *pressed ed into into servic servicee a passer passer-by -by
15:7 Barabbas. A robber (Jn 18:40) and murderer (Lk 23:18,19) in some way involved as an anti-Roman insurrectionist. Whether his involvement was motivated by political conviction or personal greed is not known. It is impossible to identify the specific insurrection in question, but such uprisings were common in Jesus’ day and were precursors of the wholesale revolt of A.D. 66–7 66–70. 0. 15:10 because of envy. Pilate realized that the Jewish authorities had not handed Jesus over to him out of loyalty to Rome. He saw through their deceit to the underlying reason—their jealousy over Jesus’ popularity with the people. 15:13 Crucify. See note on v. 15. 15:15 scourged. With a whip (known as a flagellum) consisting of a wooden handle to which metal-tipped leather thongs were attached. Being scourged with a flagellum was a fearful ordeal, ripping the flesh down to the bone, causing severe bleeding. It was a beating from which prisoners often died. crucified. See note on Mt 27:31. Crucifixion, the common Roman method of execution for slaves and foreigners, was described by the Roman writer Cicero as “the cruelest and most hideous punishment possible.” 15:16 Praetorium. The governor’s official residence in Jerusalem, probably located in the Fortress Antonia complex. whole Roman cohort. The Roman cohort, consisting of 600 men, was stationed in Jerusalem. All the soldiers who were not on duty at that time gathered to mock Jesus. 15:17 dresse dressed d Him up up in purple purple . . . crown crown of thorns. thorns. “Purple ” was the color traditionally worn by royalty; the “crown of thorns” was in mockery of a royal crown. The callous soldiers decided to hold a mock coronation of Jesus as king of the Jews. 15:18 Hail, King of the Jews! Jews! The greeting was a parody of that given to Caesar. 15:19 a reed. An imitation of a royal scepter. 15:21 Condemned prisoners were required to carry the heavy crossbeam of their cross to the execution site. Exhausted from a sleep-
coming from the country, country, Simon of Cyrene (the father of Alexander and b Rufus), to bear His cross.
Jesus Is Crucified Mt 27:35-56; Lk 23:33-49; Jn 19:18, 23-30 22 a Then they *brought Him to the place b Golgotha, which is translated, Place of a Skull. 23 They tried to give Him a wine mixed with myrrh; but He did not take it. 24 And they *crucified Him, and * a divided up His garments among themselves, casting 1 lots for them to decide 2 what each man should take. 25 It was the 1 a third hour 2 when they crucified Him. 26 The inscription of the charge against Him 1 read, “a THE KING OF THE JEWS.” 27 They They *cru *cruci cifie fied d two two robbe robbers rs with with Him, Him, o ne o n His right and o ne o n His left. 28 [1 And And the the Scri Script ptur uree was was fulf fulfil ille led d whic which h says says,, “An “And He was was numb number ered ed with with tran transs 2 9 1 gressors.”] Those Those passi passing ng by were were hurla ing abuse at Him, wagg waggin ing g thei theirr head heads, s, b are goin goingg to deand and sayi saying ng,, “Ha! “Ha! You who who are
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21 b Ro 16:13 22 a Mk 15:22-32: Mt 27:33-44; Lk 23:3343; Jn 19:17-24 b Lk 23:33; Jn 19:17 23 a Mt 27:34 24 1 Lit a lot upon 2 Lit who should take what a Ps 22:18; Jn 19:24 25 1 I.e. 9 a.m. 2 Lit and a Mk 15:33 26 1 Lit had been inscribed a Mt 27:37 28 1 Early mss do not contain this v 29 1 Or blaspheming a Ps 22:7; 109:25; Mt 27:39 b Mk 14:58; Jn 2:19 31 1 Or can He not save Himself? a Mt 27:42; Lk 23:35 32 a Mt 27:42; Mk 15:26 b Mt 27:44; Mk 15:27; Lk 23:39-43 33 1 I.e. noon 2 Or occurred 3 I.e. 3 p.m. a Mk 15:33-41: Mt 27:45-56; Lk 23:44-49 b Mt 27:45f; Mk 15:25; Lk 23:44
less night and severely wounded and weakened by His scourging, Jesus was unable to continue. The Roman guards conscripted, Simon, apparently at random, to carry Jesus’ crossbeam the rest of the way. Simon, from the North African city of Cyrene, was on his way into Jerusalem. The identification of him as “the father of Alexander and Rufus” (cf. Ro 16:13) is evidence of Mark’s connection with the church at Rome (see Introduction: Background and Setting). 15:22 Golgotha Golgotha . . . Place of a Skull. “Golgotha” is an Aram. word meaning “skull,” which Mark translated for his readers (see Introduction: Background and Setting). Although the exact site is unknown, today two locations in Jerusalem are considered as possibilities: 1) Gordon’s Calvary (named for the man who discovered it in modern times) to the N; and 2) the traditional site to the W at the Church of the Holy Sepulchre, a tradition dating to the fourth century. 15:23 wine mixed with myrrh. To temporarily deaden the pain (see note on Mt 27:34 ), the Romans allowed this drink to be administered to victims of crucifixion, probably not out of compassion, but to keep them from struggling while being crucified. 15:24 crucified. See note on v. 15. None of the gospel accounts give a detailed description of the actual crucifixion process. divided up His garments. This was in fulfillment of Ps 22:18. The executioners customarily divided the victim’s clothes among themselves. 15:25 third hour. The crucifixion occurred at 9:00 a.m. based on the Jewish method of reckoning time. John notes that it was “about the sixth hour” when Pilate sentenced Jesus to be crucified (Jn 19:14). John apparently used the Roman method of reckoning time, which counted the hours from midnight. Thus John’s “sixth hour” would have been about 6:00 a.m. 15:26 inscription of the charge. The crime for which a condemned man was executed was written on a wooden board, which was fastened to the cross above his head. Jesus’ inscription was written in Lat., Heb., and Gr. (Jn 19:20). See note on Mt 27:37. THE KING OF THE JEWS. Since Pilate had repeatedly declared Jesus to be innocent of any crime (Lk 23:4,14,15,22), he ordered this inscription written for Him. While Pilate’s intent was probably neither to mock nor to honor Jesus, he certainly intended it as an affront to the Jewish authorities, who had given him so much trouble. When the outraged Jewish leaders demanded the wording be changed, Pilate
MARK 15:36
stroy stroy the the temple temple and and rebui rebuild ld it in three three days, days, 30 save save Yours oursel elf, f, and come come down down from from the the cross!” 31 In the the same same way way the the chie chieff prie priest stss also also,, alon along g with with the the scri scribe bes, s, wer were mock mockin ing g a Him amon among g them themse selv lves es and and sayi saying ng,, “ He 1 save saved d othe others rs;; He cannot save save Himsel self. 32 Let this Christ, a the Kin King of Isra Israeel, now come come down down from from the the cros cross, s, so that that we may may b see see and and beli believ eve! e!”” Thos Thosee who who wer were cruc cruciified fied with with Him Him wer were also also insu insult ltin ing g Him. Him. 33 a When the 1 b sixth hour came, darkness 2 fell over the whole land until the 3 b ninth hour. 34 At the a ninth hour Jesus cried out with a loud voice, “ b ELOI, ELOI, LAMA LAMA SABACH SABACHTHA THANI NI?” which is translated, WHY HAVE HAVE YOU FOR“M Y GOD, MY GOD, WHY 35 SAKEN ME?” When some of the bystanders heard it, they began saying, “Behold, He is calling for Elijah.” 36 Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a drink, saying, “1 Let us see whether Elijah will come 34 a Mt 27:45f; Mk 15:25; Lk 23:44 b Ps 22:1; Mt 27:46 36 1 Lit Permit that we see; or Hold off, let us see
bluntly refused (see note on Jn 19:22 ). A comparison of all 4 gospel accounts reveals that the full inscription read THIS IS JESUS OF NAZARETH, THE KING OF THE JEWS. See note on Lk 23:38. 15:27 two robbers. They were probably involved with Barabbas in the rebellion (see note on v. 7 ),), since robbery itself was not a capital offense under Roman law. 15:28 By placing Jesus’ cross between the two robbers (v. 27), Pilate may have intended to further insult the Jews, implying that their king was nothing but a common criminal. God intended it, however, as a fulfillment of prophecy (cf. Is 53:12). 15:29 wagging their heads. A gesture of contempt and derision (cf. 2Ki 19:21; Pss 22:7; 44:14; 109:25; Jer 18:16; La 2:15). You who are going to destroy the temple and rebuild it in three days. The passersby repeated the false charge made during Jesus’ trial before Caiaphas (14:58). The charge was a misunderstanding of Jesus’ words in Jn 2:19-21. 15:32 Christ. See note on 1:1. come down from the cross. A final demand for a miracle by the unbelieving Jewish authorities (cf. 8:11). Their claim that they would then see and believe was false, since they later refused to believe the even greater miracle of Christ’s resurrection. Those who were crucified with Him. The two robbers joined in the reviling of Jesus, though one later repented (Lk 23:40-43). 15:33 sixth hour. Noon, by Jewish reckoning, at the half-way point of Jesus’ 6 hours on the cross ( see note on v. 25 ). darkness. A mark of divine judgment (cf. Is 5:30; 13:10,11; Joel 2:1,2; Am 5:20; Zep 1:14,15; Mt 8:12; 22:13; 25:30). The geographical extent of the darkness is not known, although the writings of the church fathers hint that it extended beyond Palestine. ninth hour. I.e., 3:00 p.m. 15:34 ELOI . . . SABACHTHANI? The Aram. words of Ps 22:1. Matthew, HAVE who also recorded this cry, gave the Heb. words (Mt 27:46). WHY HAVE O U FORSAK FORSAKEN EN ME? Jesus felt keenly His abandonment by the Father, Y OU resulting from God’s wrath being poured out on Him as the substitute for sinners (see notes on 2Co 5:21). 15:35 Elijah. Further mockery which in effect meant, “Let the forerunner come and save this so-called Messiah” (see note on Lk 1:17 ).). 15:36 sour wine. Cheap wine commonly consumed by soldiers and workers. It may have been an act of mercy, or merely intended to prolong His suffering. a reed. A hyssop branch (Jn 19:29).
MARK 15:37
to take Him down.” 37 a And Jesus uttered a loud cry, and breathed His last. 38 a And the veil of the temple was torn in two from top to bottom. 39 a When the centurion, who was standing 1 right in front of Him, saw 2 the way He breathed His last, he said, “Truly “Truly this man was 3 the Son of God!” 40 a There were also some women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of 1 James b the 2 Less and Joses, and c Salome. 41 When He was in Galilee, they used to follow Him and 1 a minister to Him; and there were many other women who came up with Him to Jerusalem.
Jesus Is Buried Mt 27:57-61; Lk 23:50-55; Jn 19:38-42 42 a When evening had already come, because it was b the preparation day, that is, the day before the Sabbath, 43 Joseph Jose ph of a Arimathea came, a prominent member of the Council, who himself was b waiting for
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37 a Mt 27:50; Lk 23:46; Jn 19:30 38 a Ex 26:31-33; Mt 27:51; Lk 23:45 39 1 Or opposite Him 2 Lit that He thus 3 Or a son of God or son of a god a Mt 27:54; Mk 15:45; Lk 23:47 40 1 Or Jacob Or Jacob 2 Lit little (either in stature or age) a Mk 15:40, 41: Mt 27:55f; Lk 23:49; Jn 19:25 b Lk 19:3 c Mk 16:1 41 1 Or wait on a Mt 27:55f 42 a Mk 15:42-47: Mt 27:57-61; Lk 23:5056; Jn 19:38-42 b Mt 27:62 43 a Mt 27:57; Lk 23:50, 51; Ac 13:50; 17:12 b Mt 27:57; Lk 2:25, 38; 23:51; Jn 19:38 c Jn 19:38
45 a Mk 15:39 47 a Mt 27:56; Mk 15:40; 16:1
15:37 uttered a loud cry. Demonstrating amazing strength in light of the intense suffering He had endured, His shout reveals that His life did not slowly ebb away, but that He voluntarily gave it up (Jn 10:17,18). For the words of Christ’s cry, see Lk 23:46. 15:38 the veil of the temple was torn in two. The massive curtain separating the Holy of Holies from the rest of the sanctuary (Ex 26:31-33; 40:20,21; Lv 16:2; Heb 9:3). This rending signified that the way into God’s presence was open by the death of His Son. 15:39 centurion. The Roman officer in charge of the crucifixion. Centurions, considered the backbone of the Roman army, commanded 100 soldiers. saw the way He breathed His last. The centurion had seen many crucified victims die, but none like Jesus. The strength He possessed at His death, as evidenced by His loud cry (v. 37), was unheard of for a victim of crucifixion. That, coupled with the earthquake that coincided with Christ’s death (Mt 27:51-54) convinced the centurion that Jesus “was the Son of God.” According to tradition, this man actually became a believer (see note on Mt 27:54 ). 15:40 Some of these women had earlier been at the foot of the cross (Jn 19:25-27). By then, unable to watch Jesus’ suffering at such close range, they were “looking on from a distance.” Their sympathetic loyalty was in sharp contrast to the disciples who, except for John, were nowhere to be found. Mary Magdalene. She was from the village of Magdala, on the W shore of the Sea of Galilee, hence her name. Luke notes that Jesus had cast 7 demons out of her (Lk 8:2). She is usually named first when the women who followed Jesus are listed, which may suggest that she was their leader. Mary the mother of James the Less and Joses. She is distinguished from the other Marys by the name of her sons. “James the Less” (called “James the son of Alphaeus” in Mt 10:3) was one of the 12. Salome. The wife of Zebedee (Mt 27:56), and the mother of James and John (see note on 10:35). 15:41 many other women. They had been with Jesus since the days of His Galilean ministry, traveling with Him and the disciples, caring for their needs (cf. Lk 8:2,3). 15:42 preparation day. Friday, the day before the Sabbath (Saturday). 15:43 Joseph of Arimathea. “Arimathea,” known in the OT as Ramah, or Ramathaim-zophim (the birthplace of Samuel, 1Sa 1:1,19; 2:11), was located about 15-20 mi. NW of Jerusalem. Joseph was a
the kingdom of God; and he c gathered up courage and went in before Pilate, and asked for the body of Jesus. 44 Pilate wondered if He was dead by this time, and summoning the centurion, he questioned him as to whether He was already dead. 45 And ascertaining this from a the centurion, he granted the body to Joseph. 46 Joseph Josep h bought bough t a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb. 47 a Mary Magdalene and Mary the mother of Joses were looking on to see where He was laid.
The Resurrection of Jesus Mt 28:1-8; Lk 24:1-9 a When the Sabbath was over, over, b Mary Magdalene, and Mary the mother of 1 James, and and Salome, Salome, c bought spices, spices, so that
16
CHAPTER 16 Or Jacob a Mk 16:1-8: Mt 28:1-8; Lk 24:1-10; Jn 20:1-8 b Mk 15:47 1 1 Or Jacob c Lk 23:56; Jn 19:39f
prominent member of the “council” (or the Sanhedrin, see note on 14:43), who had opposed Jesus’ condemnation (Lk 23:51). kingdom of God. See note on 1:15. gathered up courage. Pilate would not likely have been pleased to see a member of the Sanhedrin, after that group had forced him to crucify an innocent man. Further, Joseph’s public identification with Jesus would enrage the other members of the Sanhedrin. asked for the body of Jesus. Though prisoners sentenced to death forfeited the right to burial under Roman law, their bodies were usually granted to relatives who asked for them, but Jesus’ mother was emotionally exhausted from the ordeal. There is no evidence that His brothers and sisters were in Jerusalem, and His closest friends, the disciples, had fled (except for John, who had Mary to take care of; Jn 19:26,27). In the absence of those closest to Jesus, Joseph courageously asked Pilate for Jesus’ body. 15:44 Pilate wondered. Victims of crucifixion often lingered for days, hence Pilate’s surprise that Jesus was dead after only 6 hours. Before granting Jesus’ body to Joseph, Pilate checked with the “centurion” in charge of the crucifixion (see note on v. 39) to verify that Jesus was really dead. 15:45 he granted the body to Joseph. Having received confirmation from the centurion that Jesus was dead, Pilate granted Jesus’ body to Joseph. By that act, the Romans officially pronounced Jesus dead. 15:46 wrapped Him in the linen cloth. The Jews did not embalm corpses, but wrapped them in perfumed burial cloths ( see note on 16:1). Nicodemus, another prominent member of the Sanhedrin (cf. Jn 7:50), assisted Joseph in caring for the body of Jesus (Jn 19:39,40). These men, who had kept their allegiance to Jesus secret during His lifetime, then came forward publicly to bury Him, while the disciples, who had openly followed Jesus, hid (Jn 20:19). tomb . . . hewn out in the rock. rock. This “tomb” was located near Golgotha (Jn 19:42). Matthew adds that it was Joseph’s own (Mt 27:60), while Luke and John note that no one as yet had been buried in it (Lk 23:53; Jn 19:41). 16:1 Sabbath was over. The Sabbath officially ended at sundown on Saturday, after which the women were able to purchase spices. Mary Magdalene, Magdalene, and Mary the mother of James, James, and Salome. Salome. See note on Mt 27:56. Luke mentions that Joanna and other women
they might come and anoint Him. 2 Very early on the first day of the week, they *came to the tomb when the sun had risen. 3 They were saying to one another, “Who will roll away a the stone for us from the entrance of the tomb?” 4 Looking up, they *saw that the stone had been rolled away, 1 although it was extremely large. 5 a Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they b were amazed. amazed. 6 And And he *sai *said d to them them,, “a Do not be amazed; you are looking for Jesus the b Nazarene, who has been crucified. c He has risen; He is not here; behold, here is the place where they laid Him. 7 But go, tell His disciples and Peter, ‘a He is going ahead of you to Galilee; there you will see Him, just as He told you.’” 8 They went out and fled
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3 a Mt 27:60; Mk 15:46; 16:4 4 1 Lit for 5 a Jn 20:11, 12 b Mk 9:15 6 a Mk 9:15 b Mk 1:24 c Mt 28:6; Lk 24:6 7 a Mt 26:32; Mk 14:28
9 1 Later mss add vv 920 a Mt 27:56; Jn 20:14 10 a Jn 20:18 11 a Mt 28:17; Mk 16:13, 14; Lk 24:11, 41; Jn 20:25 12 a Mk 16:14; Jn 21:1, 14 b Lk 24:13-35
were also there (Lk 24:10; cf. 15:41). spices. The women bought more spices in addition to those prepared earlier (cf. Lk 23:56; Jn 19:39,40). anoint. Unlike the Egyptians, the Jewish people did not embalm their dead. Anointing was an act of love, to offset the stench of a decaying body. That the women came to anoint Jesus’ body on the third day after His burial showed that they, like the disciples, were not expecting Him to rise from the dead (cf. 8:31; 9:31; 10:34). 16:2 when the sun had risen. John 20:1 says that Mary Magdalene arrived at the tomb while it was still dark. She may have gone on ahead of the other women, or the whole party may have set out together while it was still dark and arrived at the tomb after sunrise. 16:3 Who Who will will roll roll away away the the stone stone . . . ? Only Mark records this discussion on the way to the tomb. The women realized they had no men with them to move the heavy stone (v. 4) away from the entrance to the tomb. Since they had last visited the tomb on Friday evening, they did not know it had been sealed and a guard posted, which took place on Saturday (Mt 27:62-66). 16:4 the stone had been rolled away. This was not to let Jesus out, but to let the witnesses in. The earthquake when the angel rolled away the stone (Mt 28:2) may have affected only the area around the tomb, since the women apparently did not feel it. 16:5 Entering the tomb. The outer chamber, separated from the burial chamber by a small doorway. young young man . . . weari wearing ng a white robe. The angel, having rolled away the stone (Mt 28:2), had then entered the burial chamber. Luke records that there were two angels in the tomb; Matthew and Mark focus on the one who spoke (for similar instances, see note on 10:46). 16:6 Jesus the Nazarene, Nazarene, who has been crucified. crucified. See note on Mt 2:23. The inspired account leaves no doubt about who had been in the tomb. The idea of some unbelievers that the women went to the wrong tomb is ludicrous. He has risen. Christ’s resurrection is one of the central truths of the Christian faith (1Co 15:4) and the only plausible explanation for the empty tomb. Even the Jewish leaders did not deny the reality of the empty tomb, but concocted the story that the disciples had stolen Jesus’ body (Mt 28:11-15). The idea that the fearful (Jn 20:19), doubting (vv. 11,13; Lk 24:10,11) disciples somehow overpowered the Roman guard detachment and stole Jesus’ body is absurd. That they did it while the guards were asleep is even more preposterous. Surely, in moving the heavy stone from the mouth of the tomb, the disciples would have awakened at least one of the soldiers. And in any case, how could the guards have known what happened while they were asleep? Many other theories have been sinfully invented over the centuries to explain away the empty tomb, all of them equally futile.
MARK 16:12
from the tomb, for trembling and astonishment had gripped them; and they said nothing to anyone, for they were afraid.
The Appearances of Jesus Lk 24:13-48; Jn 20:1-10 9 [1 Now after He had risen early on the first day of the week, He first appeared to a Mary Magdalene, from whom He had cast out seven demons. 10 a She went and reported to those who had been with Him, while they were mourning and weeping. 11 When they heard that He was alive and had been seen by her, a they refused to believe it. 12 After that, a He appeared in a different form b to two of them while they were walking along on their way to the country.
16:7 and Peter. Peter was not singled out as the leader of the disciples, but to be reassured that, despite his denials of Christ, he going ahead ahead of you to Galilee Galilee . . . as was still one of them. He is going He told you. See note on 14:28. The disciples’ lack of faith made them slow to act on these words; they did not leave for Galilee (Mt 28:7,16) until after Jesus repeatedly appeared to them in Jerusalem (cf. Lk 24:13-32; Jn 20:19-31). 16:8 afraid. They were overwhelmed by the frightening appearance of the angel and the awesome mystery of the Resurrection. 16:9-20 The external evidence strongly suggests these verses were not originally part of Mark’s gospel. While the majority of Gr. manuscripts contain these verses, the earliest and most reliable do not. A shorter ending also existed, but it is not included in the text. Further, some that include the passage note that it was missing from older Gr. manuscripts, while others have scribal marks indicating the passage was considered spurious. The fourth-century church fathers Eusebius and Jerome noted that almost all Gr. manuscripts available to them lacked vv. 9-20. The internal evidence from this passage also weighs heavily against Mark’s authorship. The transition between vv. 8 and 9 is abrupt and awkward. The Gr. particle translated “now” that begins v. 9 implies continuity with the preceding narrative. What follows, however, does not continue the story of the women referred to in v. 8, but describes Christ’s appearance to Mary Magdalene (cf. Jn 20:11-18). The masculine participle in v. 9 expects “he” as its antecedent, yet the subject of v. 8 is the women. Although she had just been mentioned 3 times (v. 1; 15:40,47), v. 9 introduces Mary Magdalene as if for the first time. Further, if Mark wrote v. 9, it is strange that he would only now note that Jesus had cast 7 demons out of her. The angel spoke of Jesus’ appearing to His followers in Galilee, yet the appearances described in vv. 9-20 are all in the Jerusalem area. Finally, the presence in these verses of a significant number of Gr. words used nowhere else in Mark argues that Mark did not write them. Verses 9-20 represent an early (they were known to the second-century fathers Irenaeus, Tatian, and, possibly, Justin Martyr) attempt to complete Mark’s gospel. While for the most part summarizing truths taught elsewhere in Scripture, vv. 920 should always be compared with the rest of Scripture, and no doctrines should be formulated based solely on them. Since, in spite of all these considerations of the likely unreliability of this section, it is possible to be wrong on the issue, and thus, it is good to consider the meaning of this passage and leave it in the text, just as with Jn 7:53–8:11. 16:9 He had risen early on the first day of the week. That is, early Sunday morning. Mary Magdalene. See note on 15:40. 16:12,13 This incident is related in Lk 24:13-32.
MARK 16:13
They went away and reported it to the others, but they a did not believe them either. 14 Afterward a He ap peared b to the elev eleven en them themse selv lves es as they they wer were recli eclini ning ng at the table; and He reproa proacched them for c their unbe unbeli lief ef and and har hardnes dnesss of hear heart, t, bebecaus causee they they had had not not beli believ eved ed thos thosee who who had had 15 s e e n H i m af t e r H e ha d r i s e n . A n d H e said to them, “a Go into all the world and preach the gospel to all creation. 16 a He who has believed and has been baptized shal shalll be save saved; d; but but he who who has has disb disbel elie ieve ved d 17 1 shal shalll be cond condem emne ned. d. These sign signss will will acco accomp mpan any y thos thosee who who have have beli believ eved ed:: a in My name they will cast out out dem demons ons, they b 18 will spea speak k with with new new tong tongue ues; s; they they will will a p i c k u p s e r p e n t s , a n d i f t he y d r i n k a n y deadly poison, it will not hurt them; they will b lay hands on the sick, and they will recover.” 13
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13 a Mt 28:17; Mk 16:11, 14; Lk 24:11, 41; Jn 20:25 14 a Mk 16:12; Jn 21:1, 14 b Lk 24:36; Jn 20:19, 26; 1Co 15:5 c Mt 28:17; Mk 16:11, 13; Lk 24:11, 41; Jn 20:25 15 a Mt 28:19; Ac 1:8 16 a Jn 3:18, 36; Ac 16:31 17 1 Or attesting miracles a Mk 9:38; Lk 10:17; Ac 5:16; 8:7; 16:18; 19:12 b Ac 2:4; 10:46; 19:6; 1Co 12:10, 28, 30; 13:1; 14:2 18 a Lk 10:19; Ac 28:3-5 b Mk 5:23
19 a Ac 1:3 b Lk 9:51; 24:51; Jn 6:62; 20:17; Ac 1:2, 9-11; 1Ti 3:16
The Ascension of Jesus Lk 24:49-53; Ac 1:9 19 So then, when the Lord Jesus had a spoken to them, He b was received up into heaven and c sat down at the right hand of God. 20 And they went out and preached everywhere, while the Lord worked with them, and confirmed the word by the 1 signs that followed.] [2 And they promptly reported all these instructions to Peter and his companions. And after that, Jesus Himself sent out through them from east to west the sacred and imperishable proclamation of eternal salvation.] salvation. ]
c Ps 110:1; Lk 22:69; Ac 7:55f; Ro 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2; 1Pe 3:22 20 1 Or attesting miracles 2 A few late mss and versions contain this paragraph, usually after v 8; a few have it at the end of ch
16:14 the eleven. The 12 minus Judas, who had committed sui16:17,18 These signs were promised to the apostolic community cide (Mt 27:3-10). unbelief and hardness of heart. In not believing (Mt 10:1; 2Co 12:12), not all believers in all ages (cf. 1Co 12:29,30). the witnesses of the resurrection (vv. 12,13; cf. Lk 24:10, 11). All (with the exception of drinking poison) were experienced by 16:15,16 Similar to Matthew’s account of the Great Commission, some in the apostolic church and reported in Scripture (e.g., Ac with the added contrast of those who have been baptized (believ- 28:5), but not afterward (cf. v. 20). 16:19 right hand of God. The place of honor Jesus assumed after ers) with those who refuse to believe and are condemned. Even if v. His ascension (see note on Ac 2:33). 16 is a genuine part of Mark’s gospel, it does not teach that baptism saves, since the lost are condemned for unbelief, not for not being 16:20 confirmed the word by the signs. See notes on Ac 2:22; baptized (see note on Ac 2:38). 2Co 12:12; Heb 2:4.
