Mark's Gospel emphasizes actions and deeds. Jesus is on the go—healing, casting out demons, performing miracles, hurrying from place to place, and teaching. In Mark everything happens "immediately" or "straightway." As soon as one episode ends, another begins. The rapid pace slows down when Jesus enters Jerusalem (11:1). Thereafter, events are marked by days, and His final day by hours.

Author: The Gospel of Mark is anonymous. Eusebius, the early church historian, writing in a.d. 326, preserved the words of Papias, an early church father. Papias quoted "the elder," probably John, as saying that Mark recorded Peter's preaching about the things Jesus said and did, but not in chronological order. Thus, Mark was considered the author of this Gospel even in the first century.

The Mark who wrote this Gospel was John Mark, the son of a widow named Mary, in whose house the church in Jerusalem sometimes gathered (Acts 12:12-17) and where Jesus possibly ate the Last Supper with His disciples. Mark was the cousin of Barnabas (Col. 4:10), and he accompanied Barnabas and Paul back to Antioch after their famine relief mission to Jerusalem (Acts 12:25). Mark next went with Barnabas and Paul on part of the first missionary journey as an assistant (Acts 13:5), but at Perga, Mark turned back (Acts 13:13).

When the apostle Peter wrote to the churches in Asia Minor shortly before his martyrdom, he sent greetings from Mark, whom he called "my son" (1 Pet. 5:13). Then shortly before his execution, Paul asked Timothy to "take Mark, and bring him with thee: for he is profitable to me for the ministry" (2 Tim. 4:11). After Paul's execution, Mark is said to have moved to Egypt, established churches, and served them in Alexandria (Eusebius, Eccl. Hist., 2:16). Some have suggested the young man in Mark 14:51-52 was Mark himself.

Background: According to the early church fathers, Mark wrote his Gospel in Rome just before or just after Peter's martyrdom. Further confirmation of the Roman origin of Mark's Gospel is found in Mark 15:21 where Mark noted that Simon, a Cyrenian who carried Jesus' cross, was the father of Alexander and Rufus, men apparently known to the believers in Rome.

Because Mark wrote primarily for Roman Gentiles, he explained Jewish customs, translated Aramaic words and phrases into Greek, used Latin terms rather than their Greek equivalents, and rarely quoted from the OT. Most Bible scholars are convinced that Mark was the earliest Gospel and served as one of the sources for Matthew and Luke.

Mark's Gospel is a narrative about Jesus. Mark identified his theme in the first verse: "the gospel of Jesus Christ, the Son of God." That Jesus is the divine Son of God is the major emphasis of his Gospel. God announced it at Jesus' baptism in 1:11. Demons and unclean spirits recognized and acknowledged it in 3:11 and 5:7. God reaffirmed it at the transfiguration in 9:7. Jesus taught it parabolically in 12:1-12, hinted at it in 13:32, and confessed it directly in 14:61-62. Finally, the Roman centurion confessed it openly and without qualification in 15:39. Thus Mark's purpose was to summon people to repent and respond in faith to the good news of Jesus Christ, the Messiah, the Son of God (1:1,15).

Many concepts of the Messiah existed in Jesus' day, and several individuals laid claim to the title. What Mark contributes is a clarification of the concept of Messiah and a redefining of the term. Peter's insightful confession at Caesarea Philippi in 8:29 became the turning point at which Jesus began to explain that the divine conception of the Messiah involved rejection, suffering, death, and then resurrection (8:31). Mark also shows us the human side of Jesus. In fact, more than the other Gospel writers, Mark emphasizes Jesus' human side and His emotions. Thus Mark gives us a strong picture of both the humanity and the divinity of Jesus.

Mark's Gospel begins with a Prologue (1:1-13), which is then followed by three major sections. The first (1:14-8:21) tells of Jesus' Galilean ministry. There Jesus healed and cast out demons and worked miracles. The second section (8:22-10:52) is transitional. Jesus began His journey that would take Him to Jerusalem. The final section (11:1-16:8) involves a week in Jerusalem. From the time Jesus entered the city He was at odds with the religious leaders, who quickly brought about His execution. A brief appendix (16:9-20) in which some of Jesus' appearances, His commissioning of His disciples, and His ascension are recorded is attached to the Gospel.

Outline

Can Naturalistic Theories Account for the Resurrection?

One of our first thoughts when we hear someone claim to have witnessed a miracle is that there must be some sort of natural explanation. After all, even if they do occur, miracles are not the norm in nature.

In the Gospels we are told there was a similar response relating to Christ's resurrection. When the Jewish priests were told the report of the empty tomb, they spread the tale that Jesus' disciples had stolen His body (Matt. 28:12-15).

Even believers reacted this way. When Mary Magdalene initially saw Jesus, she made a natural assumption, supposing He was the gardener (John 20:10-15). When the disciples heard the report of the women who had gone to Jesus' tomb, they thought the women were spreading rumors or false tales (Luke 24:11). Later, when they saw the risen Jesus, these same followers thought they were seeing a ghost or hallucination (Luke 24:36-43).

Throughout history many have had similar responses regarding Jesus' resurrection, attempting to come up with naturalistic theories to explain away the resurrection. These attempts were far more common in the nineteenth century than they are today. For the sake of argument, let's take only those facts in the Gospels that virtually every scholar, liberal and conservative, who has studied the subject, acknowledges. When trying to explain these commonly acknowledged facts with naturalistic theories, we find that none of them works.

For example, few critics have proposed that Jesus never died on the cross but instead "swooned"—fainted and only appeared dead. Dozens of medical studies have shown how death by crucifixion really kills and how this would be recognized by those present. Most of these reports argue that the chief cause of death in crucifixion was asphyxiation (death from being unable to breathe). It is even easy to ascertain when the victim was dead—he remained hanging in the down position without pushing up to breathe. Additionally, a death blow frequently ensured the victim's demise. The prevailing medical explanation of Jesus' chest wound is that the presence of blood and water indicates He was stabbed through the heart, thereby ensuring His death.

But many scholars think another serious problem dooms the swoon theory. If Jesus had not died on the cross, He would have been in exceptionally bad shape when His followers saw Him. Limping profusely, bleeding from His many wounds and probably even leaving a bloody trail, stoop shouldered and pale, He hardly would have been able to convince His disciples that He was their risen Lord—and in a transformed body at that! Many historical reasons and the near unanimity of scholarly opinion indicate that Jesus' disciples at least truly believed they had seen Him resurrected. On such grounds the swoon thesis is actually self-refuting. It presents a Jesus who would have contradicted the disciples' belief in His resurrection simply by appearing in the horrible physical shape that is demanded by this view!

But could the disciples have stolen His dead body? This approach has been almost ignored for more than 200 years because it would not explain the disciples' sincere belief that they had seen the risen Jesus—a belief for which they were clearly willing to die. Their transformations need an adequate explanation. Neither would the theft hypothesis explain the conversions from skepticism by James, the brother of Jesus, or Paul, occasioned by their own beliefs that they had also seen the risen Jesus. These facts are noted even by critical scholars.

Might someone else have stolen Jesus' body? This approach addresses nothing but the empty tomb. It provides no explanation for Jesus' appearances, which are the best evidence for the resurrection. Further, it fails to account for the conversions of James and Paul. Besides, many candidates for the body stealers would have had no motivation for taking the body. This alternative accounts for far too little of the known data. It is no wonder that critics virtually never opt for it.

There are myriads of problems with hallucination theories, too. We will mention just a few. Hallucinations are private experiences, whereas our earliest accounts report that Jesus appeared to groups as well as to individuals. Further, the dissimilar personalities witnessing the appearances clearly militate against everyone's inventing a mental image, often at the same time. So do the reactions of those disciples who responded to reports of the resurrection by doubting. The conversions of James and Paul are extremely problematic for this view, since unbelieving skeptics would hardly desire to hallucinate about the risen Jesus. And if hallucinations are the best explanation, then the tomb should not have been empty!

Could the resurrection accounts have developed later as mere stories that grew over time? A few of the potential responses should be adequate. Here again, the fact that the disciples truly believed they had seen the risen Jesus is highly problematic for this view, since it indicates the original accounts were derived from the eyewitnesses themselves, not from some later stories. Further, the fact that these appearances were reported extremely early, within just a few years of the crucifixion, attests that at least the core message was intact from the outset. Moreover, the empty tomb would be a constant physical reminder that this was not just some ungrounded tale. Both James and Paul again provide even more insurmountable problems for this view, for these skeptics were convinced that they had also seen the risen Jesus; tales developing years later fail to account for their conversions.

For reasons such as these, most critical scholars today reject the naturalistic theories as adequate accounts of Jesus' resurrection. They simply do not explain the known historical data. In fact, many liberal scholars even critique the alternatives that are periodically suggested!

Here we have a strong witness to the historical nature of Jesus' resurrection. Naturalistic theories have failed. Further, many historical evidences favor the resurrection. Taking all this together, we have strong reasons to believe that this event actually occurred in history. After all, the more thoroughly the alternative theories fail, the more we are left with the evidences themselves, and they are powerful indicators that Jesus rose from the dead.

Mark Study Notes

1:1 The name Jesus is the NT equivalent of the OT name Joshua, meaning "Jehovah is salvation." Jesus is identified as Christ or Messiah. Jesus is often identified as the Son of God in Mark: at His baptism (v. 11), by demons (3:11; 5:7), the transfiguration (9:7), His trial (14:61), and the centurion's confession (15:39).

1:2-3 As it is written is a formulaic expression indicating the authoritative character of the OT (7:6; 9:13; 11:17; 14:21,27). The phrase in the prophets introduces a mixed quotation from Exod. 23:20; Isa. 40:3; and Mal. 3:10. The messenger announces the coming of God Himself: in its original context, Lord refers to Jehovah.

1:4 Mark does not mention John's birth (Luke 1) but instead introduces him as baptizing in the wilderness, a place that recalled Israel's disobedience (Josh. 5:6) and God's redemption. Repentance means changing one's mind. It involves a deliberate turn from sins.

1:5 John's appeal extended to both country folk and urbanites.

1:6 John's dress was like Elijah's (2 Kings 1:8) and other prophets (Zech. 13:4). Mark's description suggests that John was the Elijah who was expected to return and call the nation to repent before the day of the Lord (Mal. 4:5-6).

1:7-8 John announced that the coming One was superior in nature (see note at Matt. 3:11) and in His work (Acts 11:16; see notes at Acts 1:5 and 1:8). John's baptism was symbolic; Jesus' baptism would introduce the reality. Only here and in Mark 3:29 and 13:11 does Mark mention the Holy Ghost.

1:10-11 Straightway or "immediately" (Gk euthus) occurs 40 times in Mark. My beloved Son indicates the Son's uniqueness and recalls Abraham's love for Isaac (Gen. 22:2,12,16). Only Israel (Exod. 4:23) and Israel's king (Ps. 2:7) were called God's son in the OT. The divine declaration in Mark 1:11 announced Jesus' eternal relationship to God. All three persons of the Trinity were represented at Jesus' baptism.

1:12-13 The same Spirit who descended on Jesus at His baptism now drove Him into the wilderness. "Drove" is a strong term used for the driving out of demons (v v. 34,39; 3:15,22,23; 6:13; 7:26; 9:18,28,38) and other forced expulsions (5:40; 9:47; 12:8). Forty days recalls Israel's testing for 40 years as well as Moses' (Deut. 9:18) and Elijah's (1 Kings 19:8) 40-day wilderness fasts. Ministered is in the imperfect tense. This may indicate that the angels served Jesus in unstated ways throughout His temptation, though He was not fed until the end (Matt. 4:11). Angels also ministered to Elijah during his 40-day wilderness fast (1 Kings 19:1-8).

1:14-15 There was an interval between Jesus' baptism and John's imprisonment, possibly as long as a year if this parallels John 4:3,43. Mark did not include Jesus' early Judaean ministry (John 3:22-36). Further details about John's arrest and execution appear in Mark 6:17-29. In the person of Jesus, the kingdom of God was so near that announcement of its arrival demanded immediate response—repent and believe.

1:16-20 Mark included two accounts of Jesus calling fishermen, two pairs of brothers, to become His disciples. These four formed the core of the group (v. 29; 3:16-18; 13:3; see notes at 5:37; 9:2; 14:33). Mark emphasized Jesus' authority to call people to leave all and follow Him. According to Luke 5:7-10, the two pairs of brothers were partners in the fishing business.

1:16-18 The sea of Galilee was a freshwater lake about 12 miles long and 7 miles wide that lay 700 feet below sea level. Also known as the lake of Gennesaret (Luke 5:1) and the sea of Tiberias (John 21:1), it hosted a thriving fishing industry. Brothers Simon and Andrew hailed from Bethsaida, across the northern end of the lake (John 1:44), but they now lived in Capernaum (Mark 1:29). Fishers of men expands on their former profession.

1:19-20 The phrase a little further links the call of the second pair of brothers—James and John—in time and place to the first pair. The fact that hired servants were present implies their fishing business was prosperous. Leaving this to follow Jesus meant leaving a nice living. Like the first pair of brothers in verse 18, these went after Jesus—a direct response to Jesus' command in verse 17.

1:21-22 Capernaum, on the northwestern shore of the sea of Galilee, became Jesus' home (2:1) and headquarters (Matt. 4:13). Mark did not record what Jesus taught in the synagogue, but he did say that the people were astonished. This was a regular reaction to Jesus' teachings (6:2; 7:37; 10:26; 11:18). What impressed listeners was the authority with which Jesus taught. His authority contrasted with that of the scribes who mastered the Torah and treasured traditional interpretations (oral traditions). In Mark the scribes were Jesus' fiercest opponents (2:6,16; 11:27) and were among the main instigators leading to His death (8:31; 10:33; 11:18; 14:1,43,53; 15:1,31).

1:23-24 Mark used unclean spirit to denote a demonic spirit. "Unclean" contrasts with the demons' identification of Jesus as the Holy One of God. The man's shout what have we to do with thee echoes Jephthah's words to the Ammonite king (Judg. 11:12) and those of the widow of Zarephath to Elijah (1 Kings 17:18).

1:25 On the basis of the authority of His word, Jesus rebuked and expelled the spirit.

1:27 The people were amazed to see an exorcism, especially given the authoritative manner in which Jesus accomplished it. Their statement that the unclean spirits . . . obey him indicates their belief that what He did to one spirit, He could do to all.

1:29-31 Forthwith connects verses 29-34 to the same sabbath day as verses 21-28. The house of Simon and Andrew was large enough to host Jesus and His followers. Archaeologists have identified such a house near the synagogue in Capernaum. Mention of Simon's mother-in-law indicates that Peter was married. First Corinthians 9:5 suggests Peter's wife was supportive of his ministry. Jesus did not speak any words to heal Peter's mother-in-law, He simply took her by the hand.

1:32-34 The sabbath prohibitions against work were over since the sabbath ended at sunset. The sick and possessed recall the two types of healings Jesus performed earlier that day (v v. 23-26 and 30-31). That there is a difference between disease and demon possession is affirmed by Mark's description of Jesus' actions: He healed the sick but cast out the devils (3:10-11; 6:13). That Jesus healed divers diseases points to the comprehensive nature of His healing powers.

1:35-39 Jesus did not rest much after the previous evening's activity. The early hour explains how He got out of town undetected. Jesus' found a solitary place, the same word used for the wilderness where John preached (v. 4) and where Jesus was tempted (v. 12). Simon and they that were with him refers to the four disciples Jesus called. This is the first time Mark depicted Peter as the leading disciple. Followed implies an intrusion. Apparently everyone expected more miracles, but Jesus intended to preach, thus returning the focus to the start of His ministry (v v. 14-15).

1:40-45 Legislation related to a leper appears in Lev. 13–14. This account (and parallels in Matt. 8:1-4 and Luke 5:12-16) and that of the 10 men (Luke 17:11-19) are the only stories of healing skin diseases in the NT. Came . . . to Him shows the sick man initiated the action and that he broke protocol in doing so. His words if thou wilt affirmed Jesus' ability while submitting to His willingness. That Jesus was moved with compassion is a detail only Mark recorded. To touch someone with a skin disease violated OT law and rendered a person unclean. Jesus touched him anyway, healing the man immediately. Jesus told him to follow the requirements of Lev. 13:47–14:54 for a testimony to the priests of his cure. We do not know whether he completed the prescribed rites, but he disobeyed Jesus' command to say nothing to any man about his healing.

2:1-3:6 This section contains five conflict stories relating to Jesus' authority. In each, Jesus was accused of blasphemy, challenged about His association with sinners, rebuked for neglecting religious customs, and accused of breaking sabbath laws.

2:1 This probably refers to Peter's house (see note at 1:29-31).

2:2 The word (Gk logos; see also 4:33) was later used to refer to Christian missionary preaching (Acts 6:4; 8:4; 17:11; Gal. 6:6; Col. 4:3). Here, it refers to the good news (Mark 1:14-15).

2:4 Most houses in Israel were single-story, flat-roofed structures with an outside staircase. The roof was used for work, drying laundry, sleeping, or prayer. Over the crossbeams small poles or branches were placed and covered with thatch and mud. Broken suggests debris must have fallen on the people below. This bed (v v. 4,9,11-12) was a poor person's pallet (6:55; John 5:8-11; Acts 5:15).

2:5 Their faith refers to those who carried the paralyzed man as well as the paralytic himself. Rather than a word of healing, Jesus spoke forgiveness over the paralytic after addressing him as son. Thy sins is plural and possibly specific. The Greek word "sin" refers to missing the mark. Only here did Jesus link sin and infirmity. Possibly there was a direct relationship between this man's sins and his paralysis.

2:7 Death by stoning was the prescribed penalty for blasphemy (Lev. 24:16; John 10:33), and it was the charge on which Jesus was eventually executed (Mark 14:64).

2:8-11 The answer to Jesus' question which is easier is of course the unverifiable claim to have forgiven the paralytic's sins. After all, forgiveness of sins is a quality that cannot be checked against visible evidence, and so anyone can claim to forgive sins. Actually having the authority to do it is another thing altogether. To prove His right to forgive sins, Jesus undertook the more verifiable (yet still remarkable) task of healing the man. Son of man was Jesus' favorite self-designation. It derives from Dan. 7:13-14, where the messianic Son of man is given power (see note at 1:21-22).

2:12 This proved that Jesus could forgive sins. On immediately, see note at 1:9-11. They were all amazed recalls 1:27. The scribes accused Jesus of usurping God's prerogatives (2:7), but the crowd glorified God because of Jesus.

2:13-14 Sea refers to the sea of Galilee. Only Mark identified the tax collector as Levi the son of Alphaeus (cp. Matt. 9:9; Luke 5:27, from which we learn that Levi was another name for Matthew; Matt. 10:3). The receipt of custom was probably a local tax office. Publicans, or tax collectors, were regarded as no better than thieves or Gentiles. Follow me is the heart of NT discipleship. It involves adopting Jesus' values and lifestyle. Levi's response to Jesus' call was immediate.

2:15-17 Levi invited Jesus and His disciples to a banquet that included notorious figures—publicans and sinners (cp. Luke 5:29). "Sinners" refers to those who deliberately violate God's laws. By dining with such people, Jesus in some sense identified with them. Far from condoning their sins, Jesus dwelt among them because He had come to save sinners. On scribes, see note at 1:21-22. Most scribes were Pharisees ("separated ones"), who strictly observed the written and oral law, believed in angels and resurrection, opposed Greek influence, and were esteemed by the people. They were constantly in conflict with Jesus. The righteous whom Jesus says He came not to call is an ironical reference to the self-righteous Pharisees.

2:18 Fasting was only required on the day of atonement (Lev. 16:29-30, but see Esther 9:31 and Zech. 8:19 for fasts originating in the postexilic period). In NT times, the Pharisees fasted on Mondays and Thursdays (Luke 18:12) as an act of piety (Matt. 6:16-18).

2:19-20 A wedding typically lasted seven days. Children may refer to wedding guests or the groom's attendants. The bridegroom recalls John the Baptist's designation of Jesus (John 3:29). Taken away suggests forcible removal and shifts the focus to Jesus' coming death. Jesus stated that after He had been violently killed, as John the Baptist had been (1:14), His disciples would fast as John's disciples were doing now.

2:21-22 These are Jesus' first parables in Mark. Wine bottles were made from soft, pliable goatskins. Old wineskins that already had been used to ferment wine lost their elasticity, became brittle, and would burst if used again, resulting in the loss of the containers and the new wine. Both sayings indicate the impossibility of integrating Jesus' teachings (the new) with the religious structures and practices of traditional Judaism (the old).

2:23-24 That which is not lawful does not specify what regulations were broken. The controversy was that they did this on the sabbath, a day of rest on which no work was permitted (Exod. 20:8-11; Deut. 5:12-15). Harvesting and threshing grain on the sabbath was specifically forbidden (Exod. 34:21). The ripened grain places this narrative in late spring or early summer. On the Pharisees, see note at verses 15-17.

2:25-26 Jesus defended His disciples by appealing to David's flight from King Saul (1 Sam. 21:1-6). In the days of Abiathar the high priest is peculiar to Mark (cp. Matt. 12:3; Luke 6:3) and is debated because the event actually happened when Abiathar's father Ahimelech was high priest. However, Abiathar was the only high priest to escape Saul's slaughter of the priests (1 Sam. 22:19-20), and he was well-known throughout David's era. Thus Mark's reference is a fitting approximation. The shewbread refers to 12 loaves of unleavened bread placed in the temple's holy place to represent Israel's 12 tribes. These were replaced every sabbath, and only priests could eat them (Lev. 24:5-9). Which is not lawful is a repetition of the Pharisees' phrase in verse 24, allowing Jesus to declare that while David's actions were technically a violation of OT law they were not condemned.

2:27-28 Mark alone recorded Jesus' declaration about God's priorities regarding the sabbath and humans. On Son of man, see note at verses 8-11. Lord also of the sabbath turned the issue to Jesus' authority and affirmed His status.

3:1-2 The synagogue that Jesus entered again was probably the one in Capernaum. To accuse is a legal term for bringing a charge against someone (cp. 15:3-4). The Pharisees are almost certainly the ones who watched him (v. 6). They did not question Jesus' ability to heal. They only wanted to know whether He would dare to do so on the sabbath. Only life-saving medical treatment and preventive medical measures were regarded as legal on the sabbath.

3:4 Is it lawful recalls the previous exchange (2:24,26).

3:5 Mark alone mentioned Jesus' anger (Gk orge). The reason for Jesus' emotion was the hardness of their hearts, an expression describing willful rejection of God's truth. Mark used this phrase twice of the disciples (6:52; 8:17).

3:6 The Herodians are also mentioned in Mark 12:13 and Matt. 22:16, and possibly alluded to in Mark 8:15. They were Jewish supporters of Herod the Great and his family, here specifically Herod Antipas of Galilee. The Herodians are allied with the Pharisees in the NT, which is ironic because the Herodians supported Hellenism (Greek influence) while the Pharisees opposed it. The linking of these groups indicates that opposition to Jesus involved the unlikely unification of diverse political and religious factions.

3:7-8 Galilee and Judaea, including Jerusalem, were Jewish areas. Idumaea was the OT Edomite area south of Judaea in the Negev. Its population was mixed Jewish-Gentile. Beyond Jordan refers to the Jewish area of Perea, east of the Jordan river. Tyre and Sidon were in the old Phenician area north of Galilee and were largely Gentile, but they included a Jewish presence. The phrase great multitude emphasizes the large area over which Jesus' fame had spread.

3:11-12 On Thou art the Son of God, compare 1:1,11,24. To this point in Mark, only the Father and the unclean spirits fully understood Jesus' identity. Not make Him known recalls 1:25,34,44.

3:13-15 The mountain here is not identified. Jesus spent the night praying (Luke 6:12). He summoned more than just the 12 disciples (cp. Luke 6:13). The number twelve recalls the 12 tribes of Israel (cp. Matt. 19:28; Luke 22:30). Two purpose clauses identify the apostles' functions. They were to be with him and learn His message, then go out to preach.

3:16-17 The NT contains three other lists of the twelve (Matt. 10:2-4; Luke 6:14-16; Acts 1:13), and these contain variations in names and order. Peter is first in all lists. Only Mark says that Jesus nicknamed James and John the sons of thunder, possibly because of their temperament (Luke 9:54). Peter, James, and John made up Jesus' inner circle (Mark 5:37; 9:2; 14:33).

3:18-19 On Andrew, Peter's brother, see note at 1:16-18. Philip (lit "lover of horses") is not mentioned again in Mark. Bartholomew may be Nathaniel (John 1:45-46), otherwise he is not mentioned in the Gospels again. Matthew is mentioned only here in Mark, but he is the same person as Levi the tax collector (2:14; Matt. 9:9; 10:3). Thomas appears in John 11:16; 20:24. James the son of Alphaeus is not mentioned again. He is distinguished from James who was the son of Zebedee. Thaddaeus is not mentioned again in the NT and is not in Luke's lists (Luke 6:14-16; Acts 1:13). Possibly he is the same as "Judas the brother of James" (Luke 6:16; Acts 1:13). Simon the Canaanite is literally "Simon the Cananean," an Aramean rendering of "zealous" and not an indication that he was a Canaanite (cp. Luke 6:15). The term was used of religious and political zealots but here likely refers to Simon's piety (cp. Acts 21:20; 22:3; Gal. 1:14) and distinguishes him from Simon Peter. Nothing more is said about him in the NT. Judas Iscariot appears last in each list. "Judas" is the Greek form of "Judah." "Iscariot" probably indicates that he hailed from Kerioth and thus may identify him as the only Judaean among the group. The house was probably in Capernaum (1:29; 2:1).

3:20-21 Jesus' friends (lit "those from Him") probably included his family and neighbors from Nazareth. After this extended section they are mentioned only in 6:3. After introducing them in 3:21, Mark picks them up again in verses 31-35. To lay hold on him is the same verb used for arresting in 6:17; 12:12; 14:1,44. Mark hinted that Jesus' family tried to do what the Jewish authorities sought to do. Neither Matthew nor Luke mention that Jesus' family thought He was beside himself (cp. Ps. 69:8).

3:22 Between the introduction of Jesus' family (v. 21) and discussing their actions (v v. 31-35), Mark placed an incident with the scribes (v. 22) and two parabolic sayings (v v. 23-26,27-30). The scribes were an official delegation from Jerusalem (cp. 7:1). Said is an imperfect tense, indicating they were saying repeatedly that He hath Beelzebub (see notes at Matt. 12:24 and Luke 11:14-15) and by the prince of the devils casteth he out devils (see note at Matt. 9:34). The scribes and Pharisees did not deny Jesus' power; instead, they attributed His power to Satan (Mark 1:13; cp. Matt. 10:25; 12:24,27; Luke 11:15,18-19).

3:23-27 This is the first mention of parables in Mark, though Jesus had already used them (2:17,21-22). A parable is an analogy or comparison that includes proverbial sayings, allegories, or narrative. Jesus used parables to reject the scribes' logic of 3:22. Neither a kingdom nor a house is strengthened by internal divisions. Attacks on Satan's kingdom came not from within but from God's kingdom. In Jesus' reference to external attack on a strong man's house and tying him up, Satan was the strong man (v. 27; cp. Isa. 49:24-26; Rev. 20:1-3).

3:28-30 Verily I say unto you is a declaration of Jesus' authority to declare truth. This is the first time it appears in Mark (8:12; 9:1,41; 10:15,29; 11:23; 13:30; 14:25,30). All sins that people commit, including blasphemies (see note at 2:6-7), can be forgiven—except he that shall blaspheme against the Holy Ghost (see note at Matt. 12:31-32). Blasphemy against the Holy Spirit is attributing Jesus' works to Satan, claiming that Jesus was empowered by evil.

3:31-35 This completes the account begun in verses 20-21. Mark did not name Jesus' mother, His brethren, or His sisters (cp. 6:3). Possibly Joseph was dead by now. There was no direct contact between Jesus and His family, only messages exchanged. Whosoever signifies that being part of Jesus' most significant family, His spiritual family, is a possibility for all people.

4:1-20 Between the parable (v v. 3-9) and its interpretation (v v. 13-20), Mark placed Jesus' explanation for why He spoke in parables (v v. 10-12). For Mark, the parable of the seeds and soils was the key to understanding the rest of Jesus' parables (v. 13).

4:1 Again recalls 2:13 and 3:1. The sea is Galilee. He got into a boat to use it as a floating platform.

4:3 The imperative hearken calls for obedience to what is taught, not mere comprehension. The sower represents Jesus.

4:4-7 Three failures based on soil type and circumstances are pictured. The explanation of the parable is given in verses 14-20.

4:8 Jesus pointed to the productive nature of the good ground versus the unproductive or transitory yield of the others. He reinforced this by specifying a bountiful increase (cp. Gen. 26:12).

4:9 The call to hear recalls His initial admonition ("Hearken") in verse 3 and prepares His listeners for the important information in verses 10-12 (cp. v. 23; 7:14; 8:18).

4:10-12 These verses, among the most difficult in the NT, give Jesus' rationale for teaching in parables. Interpreters are divided as to their meaning. It may be that one of Jesus' purposes in using parables was to deliver judgment against hard-hearted listeners.

4:10 Verses 10-12 were not part of Jesus' lakeside teaching but were spoken when he was alone. They that were about him were not just the twelve (cp. 3:34).

4:11 Jesus distinguished two audiences: you (pl) to whom revelation is given (by God) and those outside. Outsiders only heard parables; insiders learned the mystery. In the NT, "mystery" (Gk musterion) refers not to esoteric knowledge or secret rites that are discoverable by human effort, but to truth that is hidden and can only be known if God reveals it (Dan. 2:18-19,27-30,47). The secret relates to the kingdom of God, which Jesus came to announce (1:15) and which He will begin to explain in 4:26-32.

4:12 That (Gk hina) can indicate purpose or result. Thus Jesus' quotation of Isa. 6:9-10 either offers the reason for His teaching in parables or describes the result. Matthew 13:13 reads "because" (Gk hoti), and thus states the result of the hearers' unwillingness, not its cause. Be converted is an active verb in the Greek and expresses repentance. Be forgiven is a divine passive, meaning "be forgiven by God."

4:13-20 Jesus responded to the question of verse 10 and interpreted His own parable.

4:13 For Mark this verse is key: Whoever does not understand this parable will not understand any of them.

4:14-20 In Jesus' explanation, the seed sown (cp. 1 Cor. 3:5-9) is the word (cp. 2:2); the birds become Satan; the sun and its scorching become affliction or persecution (i.e., religious persecution); withered becomes offended; the choking from the thorns is specified as various misplaced priorities (see Matt. 6:24-34); and the good ground is identified as those who hear and receive the word. Clearly Jesus' emphasis was on the word (Gk logos)—used eight times in these verses—and on hear—used four times. Those who hear the word, welcome it, and produce a crop are true disciples, even though they produce varying results (Matt. 25:14-30).

4:21-34 Mark concluded his section on Jesus teaching in parables with four epigrams (v v. 21-25), two parables about the kingdom of God (v v. 26-29,30-32), and a brief explanation of Jesus' parabolic teaching method (v v. 33-34).

4:21-23 Candle refers to a small clay lamp that was placed on a lampstand to maximize illumination. The lamp represents Jesus. A bushel refers to a grain container that would hold about two gallons. The rhetorical questions assume that light should not be hidden. The sayings in verse 22 are an example of synonymous parallelism which emphasizes that Jesus will only temporarily be secret (7:24).

4:24-25 Take heed what ye hear reinforces verses 9 and 23 and the emphasis on hearing in verses 13-20. Jesus' words to His disciples are almost the opposite of those given to outsiders in verse 12. Hearing is vital (Rom. 10:17), and God will grant more revelation and understanding to those who listen to and respond, but some others will neither hear nor benefit from revelation.

4:26-29 Like seed, God's kingdom contains within itself the power to grow. The only human role is planting. The sickle is a symbol of the final judgment (Joel 3:13; Rev. 14:15).

4:30-32 This parable contrasts a small beginning with disproportionate growth. The mustard seed was apparently the smallest seed used in Jesus' time and thus was metaphorical for very small things (Matt. 17:20; Luke 17:6). The mustard seed produces a bush up to six feet tall with large branches on which birds may lodge. The OT used this image for Gentiles finding a place among God's people (Ps. 104:12; Ezek. 17:22-23; 31:6; Dan. 4:9-21).

4:33-34 Mark concluded his section on Jesus' parabolic teaching with a final explanation. Spake is imperfect tense, denoting customary action. Mark (and the other Gospel writers) included only a selection of Jesus' parables (cp. v. 2). Parables were Jesus' regular method of public teaching, but in private He would explain everything to His disciples.

4:35 The same day, when the even was come is typical of Mark's dual references in which the second time marker is more specific than the first. The words indicate that Jesus had been teaching all day and they help build suspense for what follows since a storm on the water at night is more frightening. The other side refers to the eastern side of the sea of Galilee, which was Gentile territory.

4:37 The Greek term for "furious squall" is used here and in Luke 8:23 to describe the great storm of wind, whereas Matt. 8:24 used a phrase that means "sea-quake." The sea of Galilee lies almost 700 feet below sea level. It is surrounded by highlands. To the northeast is mount Hermon, which rises over 9,000 feet above sea level. When the cold air from mount Hermon meets the rising warm air from the sea, it often results in a storm. Because fishing boats of the day had low sides, the boat was already full of water.

4:38 The rear of the boat had a raised deck on which fishermen could sit or lay. The pillow was for the helmsman. For the only time recorded in the Gospels, Jesus was asleep. Exhausted from teaching, He entrusted Himself to God (cp. v. 27; Ps. 3:5; 4:8). Carest thou not that we perish was softened in Matt. 8:25 and Luke 8:24. The words recall Jon. 1:14.

4:39 Peace, be still recalls the exorcism of 1:25 in which Jesus rebuked and silenced the demon. The use of the perfect tense means "be still, and stay still." Nature responded immediately. With just a word from Jesus, the "great storm" (v. 37) became a great calm.

4:41 The great storm that Jesus turned into great calm now led to great fear. Their terror is understandable in light of the teaching that only God can make the wind and the sea obey him (cp. Ps. 65:7; 89:8-9).

5:1-20 The healing of the demoniac is recorded in Matt. 8:28-34 in shortened form and in Luke 8:26-39. Jesus brought calm to a raging man just as He brought calm to the raging sea.

5:1 On Gadarenes, see note on Gergesenes in Matt. 8:28.

5:2 On a man, see note at Luke 8:27. On unclean spirit, see note at 1:23-24.

5:3-5 Mark's description is the most detailed in the Gospels. Three times he mentioned the tombs where the demoniac lived. They were cut from rock or were natural mountain caves. Tombs, burial places, and items associated with the dead were unclean for Jews. Tame can refer to taming a wild animal (James 3:7). The man was a danger to himself and others.

5:6 Afar off does not indicate discrepancy between verses 2 and 6. Verse 6 resumes the story from verse 2 after Mark's description of the demon-possessed man.

5:7 What have I to do with thee virtually repeats the unclean spirit's words from 1:24. The demoniac's identification of Jesus as Son of the most high God answered the disciples' question from 4:41 and underscored that the spirits knew who Jesus was. Ironically the spirits asked Jesus not to torment them as they had tormented the possessed man.

5:9 My name is Legion indicated the strength of the demons. A Roman military legion consisted of about 6,000 soldiers (cp. the number of pigs in v. 13). The name "Legion" thus serves to indicate a large number (for we are many), explains the supernatural strength of the man, and magnifies the fact that Jesus was the "mightier" One (1:7) who could "enter into a strong man's house" and tie him up (3:27).

5:11 The great herd of swine reminds us that this event took place in a Gentile area (Lev. 11:7; Deut. 14:8).

5:13 Choked refers to the swine, not the spirits (cp. Matt. 12:43-44). None of the Gospel authors comment on the loss of animal life or its economic impact. The action of the demon-possessed pigs reemphasizes the self-destructive impulse caused by demon possession (Mark 5:5).

5:15 They were afraid echoes the reaction of the disciples in 4:41. Ironically, the people were more afraid of the One who cast out demons than they had been of the demoniac.

5:17-18 The spirits had begged Jesus for their existence (v v. 10,12), the people of the region begged Jesus to leave (v. 17), and now the healed man prayed to stay with Jesus.

5:19-20 Jesus told the man to tell his friends the great things the Lord had done for him. People changed by Jesus must tell the world about His miraculous works. The Decapolis (lit "Ten Cities") refers to a league of 10 Greek cities scattered south and east of the Sea of Galilee. They were predominantly Gentile and were largely independent from Rome.

5:21-43 The intertwined miracles involving Jairus's daughter and the bleeding woman occur in all three Synoptic Gospels (cp. Matt. 9:18-26; Luke 8:40-56). Both miracles involved uncleanness.

5:21 The other side refers to the western side of the sea of Galilee. Mark has already recorded key ministry events nigh unto the sea (1:16; 2:13; 4:1).

5:22-23 Rulers such as Jairus were respected laymen responsible for synagogue oversight and activities. He was desperate for his little daughter. Luke recorded that she was his only daughter (Luke 8:42). The ruler's request lay thy hands on her shows awareness of Jesus' method in other healings (1:31,41; 6:5; 7:32; 8:23,25). Jairus's word for be healed also means "be whole" or "be saved." The same word was used of the woman in verse 28 and in Jesus' proclamation in verse 34.

5:25-26 The constant vaginal bleeding made this woman unclean according to OT law (Lev. 15:19-33). The illness was beyond the help of current medicine.

5:27-29 The climax that has been building since verse 25 is finally reached with touched. The woman fulfilled her intent to reach out and touch Jesus. His garment is clarified in Matt. 9:20 ("hem") and Luke 8:44 ("border") as the tassel. Many Jews wore tassels on the corners of their outer garments (Num. 15:38-39; Deut. 22:12). On straightway, see note at 1:9-11.

5:30 Immediately is the same word as "straightway" (v. 29). As soon as the woman was healed, Jesus knew that virtue (Gk dunamis, "power") had gone out of him. This reaction is not reported in His other healings.

5:33 Fell down before him recalls the actions of Jairus (v. 22) and the demoniac (v. 6).

5:34 Only here did Jesus address someone as daughter. It reassured the trembling woman. Thy faith hath made thee whole recalls the healing of the paralytic in 2:5 and anticipates 10:52. Go in peace was the usual Hebrew blessing at dismissal (Exod. 4:18; Judg. 18:6; 1 Sam. 1:17; 25:35; 2 Kings 5:19; Luke 7:50; Acts 16:36; James 2:16). Jesus assured the woman that her cure was permanent.

5:35 This resumes Jairus's story (v v. 21-24).

5:36 Jesus' words to Jairus (only believe) are a present tense imperative, "Keep believing."

5:37 On other important occasions (9:2; 14:33), Peter, and James, and John accompanied Jesus while the other disciples waited behind (see note at 1:16-20).

5:38-40 The tumult and weeping and wailing were typical of Middle Eastern funerals. The mourners could have been friends or hired professionals. Before even seeing the girl, Jesus declared she was not dead, but sleepeth. This earned Him much derision. He meant that her sleep was not the sleep of final death. Those with him were Peter, James, and John (v. 37).

5:41 Touching the girl's body technically made Jesus unclean. Talitha cumi (lit "little lamb, arise!") is Aramaic. Her spirit returned at this command (Luke 8:55).

5:43 That Jesus called for food proves His practical concern for her.

6:1 Jesus' own country was Nazareth (see note at 1:9-11).

6:2 The words he began to teach assume Jesus was invited to do so. Unlike Luke (Luke 4:16-21), Mark did not focus on the content of Jesus' teaching. In Galilee Jesus regularly taught (Mark 1:21-22,39) or performed miracles (1:23-28,39; 3:1-6) in the synagogue. After His rejection at Nazareth, there is no record of Jesus entering a synagogue again. Synagogues are only mentioned again in Mark as places of hypocrisy and persecution (12:39; 13:9). As was true in Capernaum (1:22), people in Nazareth were astonished by Jesus' teaching. The people of Nazareth did not refer to Jesus by name but only as "this man" (v. 2), a sign of contempt.

6:3 This is the only place in the NT where Jesus is called a carpenter. The parallel in Matt. 13:55 reads, "Is not this the carpenter's son?" Luke 4:22 has, "Is not this Joseph's son?" A carpenter (Gk tekton) was a craftsman in wood and stone. Son of Mary may hint at Jesus' supposed illegitimacy or indicate that Joseph had died (no mention is made of him in Mark, but see John 6:42). Jesus' brother James later became leader of the Jerusalem church and was killed on orders from the high priest in a.d. 62 (Josephus, Ant., 20.9.1). He authored the book of James. Juda probably was the author of the book of Jude. Joses ("Joseph") and Simon are not named again in the NT (but see John 2:12; 7:5; Acts 1:14; 1 Cor. 9:5). Jesus' sisters are not named, but the plural indicates He had more than one.

6:4 Jesus used this self-applied proverb elsewhere (John 4:44). Jesus named three settings where a prophet is dishonored. Kin calls to mind 3:20-21,31-35.

6:5-6a Matthew does not make a statement about limitations of power but of fact ("he did not," Matt. 13:58). The reason was the people's unbelief. Previously they were astonished at Jesus (v. 2); in the end Jesus marvelled at them.

6:6b This is the third time Jesus went on a preaching circuit in Galilee (1:14,39).

6:7 Summoning the twelve recalls 3:13. Sending them recalls 3:14. Power over unclean spirits recalls 3:15. Two and two reflects common-sense wisdom (Eccl. 4:9-10) and was Jesus' usual practice (Mark 11:1; 14:13; Luke 10:1), which was followed in the early church (Acts 8:14; 9:38; 11:30; 12:25; 13:2; 15:39-40). The practice ensured companionship and mutual support, and it fulfilled the OT requirement of two witnesses (Deut. 17:6; 19:15; 2 Cor. 13:1). The twelve are called "apostles" after they returned (Mark 6:30).

6:8-9 According to Mark, the disciples were to take a staff, an empty purse . . . sandals, and one coat. These were the same items God told the Israelites to take on their departure from Egypt (Exod. 12:11). Matthew and Luke's accounts prohibited the walking stick (Luke 9:3; see note at Matt. 10:9-10) and Matthew also forbade sandals (Matt. 10:10; cp. Luke 10:4).

6:10-11 The disciples were to abide in one home until they left a given town and not look for better lodging. If they were not welcomed, they were to shake off the dust under their feet. Jesus elaborated more on this when He sent out the 70 (Luke 10:10-11), and it was the practice of the earliest missionaries (Acts 13:51; cp. Acts 18:6). For a testimony against them can be rendered "as a witness to them," signifying a call to repentance (cp. Mark 1:44; 13:9).

6:12-13 They preached repentance, modeling the messages of John the Baptist (1:4) and Jesus (1:15). Their ministry was preaching and teaching (6:30), exorcism, and healing. Anointing the sick with oil is mentioned only here, in a parable in Luke 10:34, and in James 5:14.

6:14-15 The story of Herod Antipas, Herodias, and John is similar to that of Ahab, Jezebel, and Elijah in 1 Kings 21. Herod Antipas (born 20 b.c.), a son of Herod the Great, ruled Galilee and Perea from 4 b.c. to a.d. 39. Jesus had become known because of His circuit preaching and the mission of the twelve. That Jesus was John the Baptist, Elijah, or a prophet are given again in 8:28 as reflections of popular opinion.

6:16-17 Herod's belief that Jesus was John the Baptist resurrected prompted him to reflect. Herodias was formerly married to Herod's half-brother, Herod Philip, and had a daughter with him named Salome. Herod Antipas convinced Herodias to leave Philip and marry him instead. To clear the way, Herod Antipas had to divorce his own wife.

6:19-20 Herodias held a grudge and wanted to kill John. Antipas, by contrast, was in awe of John and was protecting him, considering him just and holy.

6:21 It is ironic that wicked Herod's birthday became the death day for righteous John.

6:22 Mark did not name Salome, but the Jewish historian Josephus did (Josephus, Ant., 18.5.4). Damsel (v v. 22,28) is the same word Jesus used of the 12-year-old in 5:41. Danced and pleased do not necessarily carry a nuance of sensuousness, though it is possible.

6:23 Herod's oath recalls King Ahasuerus's words to Esther (Esther 5:3,6; 7:2). Since Antipas was only an underlord to Rome, the promise was a hyperbolic figure of speech, not a literal promise (cp. 1 Kings 13:8).

6:24-25 From this point the story moves quickly to conclusion. Note straightway (v v. 25,27) and with haste (v. 25). Salome was a pawn in her mother's hands.

6:26-28 Herod was exceeding sorry. The only other time Mark used this word was concerning Jesus in the garden of Gethsemane (14:34).

6:30-31 Mark referred to the twelve as the apostles only here and in 3:14 when they were appointed. They told Jesus about their mission of (v v. 7-13). A desert place recalls 1:3-5,12-13,35,45 and provides the ideal setting for the miracle that echoes the provision of bread in the wilderness. That they did not even have time to eat recalls 3:20 and prepares the way for the story that follows.

6:34 Jesus saw the people as leaderless and needy. In fulfillment of Isa. 40:11, Jesus cared for His flock.

6:35-44 The feeding of the 5,000 is the only miracle recorded in all four Gospels (Matt. 14:13-21; Luke 9:10-17; John 6:1-15).

6:35-36 This is a desert place marks the third mention of the remoteness of the place (v v. 31-32,35). After pointing out it was late, the disciples commanded Jesus to send them away.

6:37 Jesus responded with a command of His own. Ye is emphatic. Two hundred denarii would be about a year's salary. Feeding this many people was a big challenge. (Cp. Moses' wilderness situation in Exod. 16:1-35; Num. 11:13,22; and Elijah's in 2 Kings 4:42-44.)

6:38 The disciples focused on what they lacked, but Jesus focused on what they had—five loaves and two fishes. The loaves were probably small, round, flat barley biscuits; the fish were probably dried.

6:39 Sit down is literally "recline," the traditional position for dining. Matthew (14:19) and John (6:10) mentioned the grass, but only Mark said it was green, indicating springtime.

6:41 Looking up to heaven was a position of prayer (cp. 7:34). The Gospel writers did not record Jesus' prayer, but the traditional Jewish blessing over bread would have been appropriate: "Blessed art Thou, Lord our God, King of the world, who bringeth forth bread from the earth."

6:42 The word filled is used of fattening animals. Thus Jesus provided abundance, not just sustenance.

6:43 The twelve baskets matches the number of apostles and tribes of Israel. The word for "baskets" denotes large, heavy containers.

6:44 Mark's word for men (Gk andres) is gender specific. Matthew added "beside women and children" (Matt. 14:21), which means that considerably more than 5,000 people were fed.

6:45 The word straightway is characteristic of Mark's style (see note at 1:9-11). Mark did not say why Jesus rushed His disciples away, but John 6:14-15 indicates that the people wanted to make Him king.

6:46 For the second time in Mark, Jesus went off by Himself to pray.

6:48 The words toiling and the wind was contrary unto them do not picture the same situation as 4:35-41 when Jesus calmed wind and sea. The fourth watch reflects the Roman method of dividing the night into four watches. The fourth was from 3:00 a.m. to 6:00 a.m. Walking upon the sea is meant literally and is verbally parallel to "on the land" (v. 47).

6:49 The disciples thought Jesus was a spirit (Gk phantasma), which expresses the idea of illusion.

6:50 Jesus reassured the disciples with two commands: Be of good cheer and be not afraid. The words It is I are literally "I am" (Gk ego eimi), the divine name of God in Exod. 3:14 (cp. Isa. 41:4; 43:10-11; 48:12). Jesus did what God alone could do and used God's name to identify Himself.

6:51 In 4:35-41 the wind ceased when Jesus commanded it to stop; here it stopped when He got into the boat. Amazed was the usual reaction to Jesus' power (1:22,27; 2:12; 5:15,20,42).

6:52 Mark diagnosed a twofold problem: lack of reflection and hard hearts. Hard hearts (spiritual insensitivity) also characterized the Pharisees in Capernaum (3:5).

6:53-56 This is Mark's third summary of Jesus' ministry (cp. 1:35-39; 3:7-12).

6:53 Gennesaret was a fertile plain on the western shore of the sea of Galilee between Capernaum and Tiberius.

6:54 Straightway the people knew Jesus. This contrasts with the disciples, who had failed to recognize Him (v. 49).

6:56 Streets (Gk agora) were the busiest centers of local life. The statement that the sick . . . besought Jesus to heal them recalls the man with skin disease (1:40), the demoniac (5:10,12,17-18), and the synagogue ruler (5:23) where the same word is used. Their desire to touch just the border of his garment recalls the desire of the bleeding woman (5:28).

7:1-23 This is Jesus' longest conflict speech in the Gospel of Mark.

7:1 On the Pharisees and scribes, see notes at 1:21-22; 2:15-17; and 3:22.

7:2 As in 2:18,24, the dispute occurred over the actions of Jesus' disciples. Defiled . . . hands refers to ritual cleansing, not hygiene.

7:3-4 These verses are an explanatory parenthesis. This is Mark's only reference to the Jews as a group. Wash their hands oft (lit "wash their hands with the fist") could refer to washing with a fistful of water, or washing up to the wrist. The tradition of the elders (cp. v v. 5,8-9,13) refers to oral traditions which had grown up around the written law. Such traditions became the heart of rabbinic Judaism. Apparently when the Pharisees returned from the public market they did more than just ritually wash their hands; they thoroughly purified themselves.

7:5 Jesus replied in verse 8 that the tradition of the elders is merely "the tradition of men."

7:6-7 The word for hypocrites referred to an actor who hid behind a mask. Thus the word meant "pretender." Jesus' quotation from Isa. 29:13 clearly defined what a hypocrite was and focused on God's condemnation of those who taught the commandments of men as if they were God's instruction.

7:8-9 Jesus accused the scribes and Pharisees of making their oral traditions more important than God's law.

7:10 By quoting the fifth commandment (Exod. 20:12; Deut. 5:16) and Exod. 21:17 (cp. Lev. 20:9), Jesus introduced a specific example of what He charged in Mark 7:8-9.

7:11-13 Ye say is emphatic and pits the rabbis' teaching against the word of God. The rabbinic custom of Corban (modified from Lev. 27:28; Num. 18:14) allowed a person to devote all his material goods to the Lord. The rabbis shamefully allowed Corban to excuse sons from meeting the material needs of their aging parents. Many such like things emphasized that there were other hypocritical Pharisaic practices.

7:14-16 Jesus broadened His audience to all the people and expanded His topic to true defilement. Verse 15 is the heart of His teaching. A person is defiled by what comes out, not what goes in.

7:17-18 The disciples asked Jesus privately about the parable of verse 15. Jesus repeated what He had said and rebuked them for their lack of understanding.

7:19 What goes into a person's stomach doesn't defile because it is digested and eliminated. Purging all meats means that Jesus was "declaring all foods clean." Recall that Mark was written under Peter's influence and that Peter learned that all foods are clean (Acts 10:15). Thus this parenthetical statement indicates that Mark, Peter, and others looked back afresh on Jesus' saying and realized that He had pronounced all foods clean. They failed fully to grasp this when Jesus originally uttered it.

7:20-23 Jesus listed 13 moral problems to illustrate His point about internal defilement. The first seven are plural and indicate repeated acts. Fornications (Gk porneia) includes all illicit sexual practices outside marriage. Wickedness is a term for maliciousness. The last six evils are all singular, indicating attitudes. Lasciviousness is promiscuity. An evil eye is jealousy, envy, covetousness, and a grudging attitude. Blasphemy includes slander of others (cp. 2 Tim. 3:2). The word for pride refers to exalting oneself above others. Foolishness is lack of moral judgment.

7:24-8:10 These verses describe Jesus' ministry in the Gentile areas of Tyre, Sidon, and the Decapolis.

7:24 Tyre was on the Mediterranean coast northwest of Galilee. Jesus went to the borders of Tyre, which refers to the administrative district around Tyre and not to the city itself. Sidon was about 20 miles north of Tyre. Persons from these areas had earlier traveled to Galilee to hear Jesus (3:8).

7:25-26 This woman was not ethnically Greek. Rather, she was a Gentile who lived according to Greek culture. A Syrophenician (a Phenician from Syria) reflects Mark's use of double expression, with the second term being more specific. Fell at his feet recalls the actions of Jairus (5:23) and the Gadarene demoniac (5:6).

7:27 In Jesus' statement, the children refers to the Jews (cp. Matt. 15:24). On dogs, see note at Matt. 15:26-27.

7:28 Lord can be a divine title or just a polite address. The woman asserted that even though dogs did not eat with the children at the table, they did eat the crumbs that fell to the floor (cp. Luke 16:21). She accepted the priority of Jesus' mission to the Jews but pointed out that Israel's privileges did not exclude Gentiles from enjoying the overflow. God's blessing is so vast that the smallest fraction of it is satisfying.

7:29 The narrative returns to the exorcism, which was the occasion for the woman's coming to Jesus. The woman's saying demonstrated her faith (Matt. 15:28).

7:31-37 This account is likely part of a larger healing ministry in the Decapolis that Matthew summarized (Matt. 15:29-31). Jesus' reception this time contrasts with that of His first visit (cp. Mark 5:17) and possibly hints at the success of the Gadarene demoniac's proclamation (5:20).

7:31 Jesus traveled more than 20 miles farther north before turning southeast. The entire journey was more than 120 miles. On the Decapolis, see note at 5:19-20.

7:32 An impediment in his speech is also used in the Greek version of Isa. 35:5-6, a passage that Jesus fulfilled with this miracle.

7:33-34 Only here and in 8:22-26 did Jesus take the person He healed aside. Jesus probably spit into His hand and applied saliva to the man's tongue (cp. 8:23; John 9:6). Looking up to heaven is a sign of prayer (see note at 6:41). Sighed indicates Jesus' deep emotional involvement. Mark translates the Aramaic word Ephphatha parenthetically (cp. 5:41).

7:35 His tongue was loosed is literally "the chain of his tongue was broken." He spake plain indicates that, like many deaf people, he was previously able to make sounds but not form coherent words.

7:36 Publish is the word Mark used for telling others about Jesus (Gk kerysso). The people of the Decapolis now responded as the Gadarene demoniac had done (5:20).

7:37 While Jesus' other healing miracles brought astonishment and amazement (1:22,27; 2:12; 5:20,42; 6:2,6,51), this is the only time that beyond measure appears. He hath done all things well echoes the Septuagint wording of Gen. 1:31. Once again, Jesus had done what only God could do (Exod. 4:11).

8:1-10 The feeding of the 4,000 fulfilled the request of the Syrophenician woman in 7:28 for the Gentiles to eat the Jew's crumbs.

8:1 In those days refers to the time Jesus spent in the Decapolis (7:31).

8:7 The phrase a few small fishes can refer to sardines or fish scraps.

8:8 Seven baskets corresponds to the number of loaves (v. 5) or the number of completion. These baskets were different from those in 6:43. This term refers to a hamper large enough to hold a person (Acts 9:25).

8:9 The number four thousand only accounts for the men, as Matt. 15:38 makes clear.

8:10 The district of Dalmanutha is only mentioned here. Matthew identified the place as Magdala.

8:11 Back on the western side of the lake, Jesus was again accosted by the Pharisees (see note at 2:15-17). A sign from heaven could refer to "a sign from God" or "a cosmic phenomenon." The Pharisees demanded further divine confirmation. They were trying to discredit Him and His authority.

8:12 The word for sighed deeply points to despair rather than anger. In his spirit (cp. 2:8) refers to Jesus' inner being and the depth of His dismay.

8:13 He left them marks Jesus' break with the Pharisees. After verse 15 they are mentioned only in 10:2 and 12:13. On the other side was Bethsaida (see note at v. 22).

8:15 Jesus' double warning indicates strong admonition. Leaven permeates, spreads, and grows. It is a symbol for evil or corruption (1 Cor. 5:6-8; Gal. 5:9). In Matthew the leaven is identified as the teaching of the Pharisees (Matt. 16:6), while in Luke it is their hypocrisy (Luke 12:1). After this, nothing more is said about leaven or Pharisees.

8:16-20 Jesus used the disciples' discussion about bread to rebuke them. His reference to deafness recalled His healing of a deaf man (7:32-37); His reference to blindness anticipated His next miracle (8:22-26). He was disappointed that His disciples lacked spiritual perception.

8:21 This repeats the question of verse 17. The disciples still did not get it. This is Jesus' most severe rebuke of the disciples in the Gospel of Mark.

8:22-10:52 In this section, Jesus completed His ministry in Galilee and began His journey to Jerusalem. It was time to leave the crowds, limit His miracles, and teach the disciples about His impending death.

8:22 Bethsaida, on the northeastern shore of the sea of Galilee, was the hometown of Philip, Andrew, and Peter (John 1:44; 12:21). Mark did not record Jesus' previous visit to Bethsaida, but Luke associated it with the feeding of the 5,000 (Luke 9:10). They bring presumably refers to the blind man's friends (cp. 2:3-5; 7:32). This is Mark's first account about the healing of a blind man (cp. 10:46-52).

8:23 Jesus' taking the blind man out of the town and using spit recalls 7:33 (cp. John 9:6-7). Laying His hands upon him recalls 5:23; 6:2,5.

8:24 After Jesus' first action, the man's vision was only partially restored. This is the only miracle of Jesus in which healing did not occur immediately and completely. Jesus may have done it this way to illustrate the disciples' gradual enlightenment.

8:26 No reason is given for Jesus' command to avoid the town.

8:27-30 Peter's confession near Caesarea Philippi is the watershed of Mark's Gospel.

8:27-28 Caesarea Philippi was 25 miles north of Bethsaida in the foothills of mount Hermon. Caesar Augustus gave the city to Herod the Great. Herod's son Philip rebuilt and enlarged it and renamed it in honor of Caesar Augustus. The towns refers to surrounding settlements. Jesus' question and the disciples' response recall the opinions voiced to Antipas in 6:14-15.

8:29 The word ye is emphatic and calls for a deeper answer. Jesus asked His disciples to state their own belief. Peter responded, Thou art the Christ. This is the first time in Mark's Gospel that a human made this identification. To this point, only God (1:11) and demons (1:24,34; 3:11; 5:7) had testified to Jesus' true identity. The word "Christ" (Messiah) means "anointed one," and refers to God's appointed deliverer and King.

The disciples earlier asked each other who Jesus was (4:35-41). Later, in the vicinity of the Banias waterfall near Caesarea Philippi, Jesus asked His disciples this question (8:27-30).

8:30 Charged is the same Greek verb Jesus used (1:25; 3:12) to silence unclean spirits. His command to tell no man was a response to the popular misunderstanding that the Messiah would be a military conqueror. Jesus had to teach His disciples that the Messiah would actually suffer and die (v. 31).

8:31 This is the first of three times in Mark that Jesus predicted His death (see notes at 9:31; 10:33-34). On Son of man, see note at 2:8-11. Jesus will now use this title often, including in His death predictions. Must suffer points to the necessity of His suffering and death. The elders, the chief priests, and the scribes were the three power groups of the Sanhedrin, the ruling Jewish council. Jesus would be killed, not by a lawless mob but by Israel's religious leaders.

8:32 Peter could not accept a suffering Messiah. He took Jesus aside in a bid to convince Him to stop speaking of His death.

8:33 Get thee behind me, Satan includes the same words Jesus spoke to the devil during the wilderness temptation (Matt. 4:10).

8:34 The kind of Messiah Jesus was had implications for whosoever wanted to follow Him. An incorrect understanding of Jesus' messiahship leads to an incorrect understanding of discipleship. Deny himself is found only here and in the parallels (Matt. 16:24; Luke 9:23). It refers to a denial of self-centered interests. To take up a cross referred literally to the fact that crucifixion victims were made to carry the crossbeam to the site of their execution.

8:35-37 The words save and lose show that Jesus was speaking not merely of physical life but of the essence of humanity: the soul. The sure way to save the soul is to lose it (entrust it to Jesus). There is no exchange rate high enough for the soul; money cannot buy it. Jesus' words echo Ps. 49:7-9.

8:38 My words are the gospel. This adulterous and sinful generation is used only here in the NT (cp. Matt. 12:39; 16:4) and is based on the language of OT prophets (Isa. 1:4; 57:3-13; Ezek. 16:32-41; Hos. 2:2-6). Jesus' present rejection contrasts with His future glory. His coming with the holy angels is spelled out in 13:26-27.

9:1 Jesus previously used this solemn introductory formula (Verily I say unto you) in 3:28 and 8:12. Those who will not die until they see the kingdom of God come with power is fulfilled by the three apostles who witnessed Jesus' transfiguration in verses 2-13. This saying precedes the transfiguration in all three Synoptic Gospels (Matt. 16:28; Luke 9:27).

9:2 Six days appears to refer to the time between Peter's confession and Jesus' transfiguration. It may also tie Jesus' experience to Moses' (Exod. 24:15-17). On Peter, and James, and John as Jesus' inner circle, see note at 1:16-20. The high mountain is often identified as mount Tabor, but mount Hermon or mount Meron may be better candidates. Transfigured is from the Greek verb from which our word metamorphosis comes (Matt. 17:2; Rom. 12:2; 2 Cor. 3:18). Jesus' nature was not changed but unveiled.

9:3 Shining connotes extreme whiteness that is beyond natural explanation. Matthew (17:2; cp. Luke 9:29) added that Jesus' face glowed like the sun (cp. Exod. 34:35).

9:4 Mark probably intended to indicate Moses as the greater OT figure by saying Elijah appeared with Moses. Luke said they were talking about Jesus' departure (Luke 9:31, lit "exodus").

9:5 The three tabernacles Peter mentioned relate to the Jewish custom of building booth-like shelters during the Feast of Tabernacles (Lev. 23:39-43). Perhaps Peter wished to prolong this experience, but his words wrongly implied equality among the three persons.

9:6 Peter proves that when you don't know what to say, it's best to keep quiet. But he was not alone in his uncertainty; all three disciples were terrified.

9:7 A cloud is often a symbol of God's presence in the OT (Exod. 40:34-38). Them probably refers to all six persons on the mountain. The voice from within echoes Exod. 24:15-18. The divine announcement recalls the divine words at Jesus' baptism (see note at Mark 1:9-11). This time Jesus' Sonship is confirmed to others, not just to Jesus, and the hearers are told to hear him (cp. Deut. 18:15). God's words affirmed Jesus' teaching in Mark 8:31-38 about His suffering and the requirements for discipleship.

9:8 The spotlight was on Jesus only. Not even Moses or Elijah can compare with Him.

9:9 Nine times in Mark's Gospel Jesus enjoined people to be quiet about His messiahship. This is the only time when He put a time limit on the injunction. Jesus' prohibition indicated that His glory and mission could not be understood fully until after His death and resurrection.

9:10 This verse indicates continued lack of understanding among Jesus' inner circle (cp. 8:31).

9:11 On the scribes, see note at 1:21-22. The question here was based on Mal. 4:5-6.

9:12-13 Jesus affirmed the scribal teaching about Elijah and his role, but Elijah's coming did not change the fact that the Son of man . . . must suffer many things (cp. 8:31). Jesus then made two startling statements: Elijah had come already, and he suffered because the people did whatever they wanted to him. Jesus was identifying Elijah with John the Baptist. The treatment John received (6:16-29) foreshadowed the way Jesus would be treated.

9:14-29 These verses reveal what the other disciples were doing while Jesus and His inner circle were on the mount of Transfiguration. Mark's account is twice as long as the parallels (Matt. 17:14-20; Luke 9:37-43).

9:14 The scribes, again showing hostility toward the disciples (cp. 2:6,16; 3:22; 7:1), have no further role in Mark's account after this.

9:15 Only Mark in the entire NT used the verb for greatly amazed (cp. 14:33; 16:5-6). It refers to intense emotion.

9:17-18 That the disciples couldn't cast . . . out this demon is surprising because Jesus had commissioned them to do so (3:15; 6:7) and they had previously succeeded (6:13). The symptoms were similar to epilepsy, but Mark said this particular case was the result of an unclean spirit (9:17,20,25).

9:19 O faithless generation recalls 8:38.

9:20 The reaction of the spirit when it saw Jesus was similar to that of other demonic spirits (see notes at 1:25-26 and 5:7).

9:22 To destroy him shows the evil intention of demons. The father asked for help based on Jesus' compassion (see notes at 1:40-45 and 6:34). If thou canst was an appropriate qualifier, considering the disciples' failure to cast out the demon.

9:23 At issue was not Jesus' ability but the father's faith (cp. 5:36; 10:27).

9:24 Both faith and unbelief resided in the father's heart. The father begged for Jesus' help to eliminate the latter. Mark previously used unbelief when describing the people of Nazareth (see note at 6:5-6a).

9:25 The demonic spirit rendered the boy mute (v. 17). When Jesus issued the charge to come out of him, He used a word that emphasized His authority. The demon was able to resist the disciples, but not the Lord. Jesus' command to enter no more into him is unique in all the exorcisms in the Gospels.

9:26 The unclean spirit responded like one that Jesus had cast out earlier (see note at 1:25-26).

9:28-29 To the disciples' question why, Jesus told them this kind (apparently a very resistant and powerful evil being) required spiritual preparation on the part of the exorcist, specifically prayer and fasting.

9:30 This is the last reference in Mark to Galilee until after Jesus' resurrection (see 14:28; 16:7 and notes there).

9:31 Jesus' second death prediction is the briefest of the three (see notes at 8:31; 10:33-34), and has much in common with the others. The new element in this prediction is that He would be delivered (betrayed). The words taught and said are imperfect tenses, indicating repeated instruction.

9:32 Luke explained the disciples understood not because "it was hid from them" (Luke 9:45).

9:33 This is the last time Jesus returned to Capernaum. The house may have been Peter's (see note at 1:29-31).

9:34 They held their peace like the shameful people in the Capernaum synagogue (3:4).

9:35 Sitting down was the posture assumed by a teacher (4:1-2; Matt. 5:1). Jesus' teaching reversed human thinking. In His value system, being first did not come through aggressiveness and privilege but through humility (Matt. 18:4) and by being servant of all.

9:36-37 Jesus used a child as an object lesson. He did not here command His disciples to become like children (cp. Matt. 18:3) but to receive those who are like children. A child is an example of a person with no status and no rights.

9:38 It is ironic that the disciples told this man to stop casting out devils when they had failed at the same task (v v. 14-29). Apparently they thought they were the only ones authorized to do this (3:14-15; 6:7,13). The episode recalls Num. 11:26-29.

9:39-41 Jesus gave three reasons not to stop the man. First, anyone who performed a miracle in Jesus' name wouldn't turn and speak evil of Him. Second, there is no middle ground; a person is either against or for Jesus. Third, anyone who extended a kind gesture to the disciples because they belonged to Jesus would never lose his reward. Except for two objective uses in 12:35 and 13:21, this is the only time in Mark's Gospel that Jesus used the name Christ of Himself.

9:42 The word offend refers to hindering discipleship or causing someone to sin. Little ones are immature disciples. A millstone was the one donkeys turned to grind wheat. As terrible as drowning was, Jesus said it would be better than suffering the punishments of verses 43-48.

9:43-48 The body parts and admonitions are figures of speech that warn disciples to guard their sight and actions against participation in evil, for recklessness here can lead to spiritual downfall (cp. Job 31:1,5,7). This is the only place where Mark used the word for hell (Gk gehenna). The imagery for hell developed from the Hinnom valley southwest of Jerusalem. This valley was used for pagan human sacrifice (2 Kings 16:3; 21:6; Jer. 7:31) and as a garbage dump, hence the association with unquenchable fire and perpetual rot (their worm dieth not).

9:49-50 Jesus' puzzling statement in verse 49 probably drew on the association of fire and salt in the sacrificial context of Lev. 2:13. The first salt saying of Mark 9:50 occurs elsewhere (Matt. 5:13; Luke 14:34) and focuses on the good uses of salt, which disciples must reflect on (Matt. 5:13). Salt from deposits around the Dead sea could lose its characteristic flavor since it was not pure sodium chloride. Disciples who lose their characteristic faith are no longer effective witnesses. The second "salt saying" of Mark 9:50 draws on the OT custom of using salt in making covenants of peace (Lev. 2:13; Num. 18:19; 2 Chron. 13:5; cp. Col. 4:6).

10:1 The words from thence probably refer to Capernaum (9:33). Judaea was south; farther side of Jordan refers to Perea or Transjordan. The latter area was under the jurisdiction of Antipas and may explain the reason for the question in verse 2.

10:2 Two major rabbinical schools differed on the justifications for divorce. Shammai's school was strict, Hillel's liberal. The Pharisees' motive was to test Jesus (8:11; 12:15). Perhaps they hoped Jesus would answer as John the Baptist had done and suffer the same fate (see note at 6:16-17).

10:4 The Pharisees cited Deut. 24:1-4, but this passage did not command divorce. It only acknowledged it, protected the woman's rights, and prohibited a husband from remarrying his original wife if he married another woman in between. Once again the Pharisees were misusing Scripture.

10:5 Hardness of heart refers to closing one's heart to God's truths. Moses allowed divorce as a concession to spiritual intractability.

10:6-8 Jesus moved from Moses' concession to God's intention from the beginning. By quoting Gen. 1:27 Jesus established that marriage is between male and female.

10:9 Jesus emphasized that marriage is a divinely established institution. His final statement, let not man put asunder, refers to the husband, not a judicial court (cp. v. 11). Thus Jesus answered the question of verse 2 and ruled out divorce.

10:10 Jesus' disciples were stunned by His teaching and asked what He meant.

10:11-12 Though Jesus appeared to associate remarriage with adultery, He did not rule out all remarriage but emphasized that if a divorce is not grounded in biblically valid reasons, subsequent marriage is adulterous. Mark did not include the exception clauses of Matt. 5:32 and 19:9. This is a reminder that this passage does not contain all of Jesus' teaching on divorce and remarriage.

10:13 Young children was clarified by Luke as "infants" (Luke 18:15). Touch them is clarified in verse 16 as "blessed them."

10:14 This is the only place in the Gospels where Jesus was much displeased (cp. 3:5). The phrase indicates strong anger. Jesus allowed the children to come to Him, but the real point related to of such. This saying pertains to the kind of people to whom God's kingdom belongs.

10:15 A little child accepts what is given as a gift without asserting his rights or claims (cp. Matt. 18:3). To enter God's kingdom a person must accept it as a gracious gift.

10:16 Jesus not only received the children, He also blessed them.

10:17 The way language continues, reminding readers that Jesus was on His final sweep toward Jerusalem (v. 1; 8:27; 9:2,30,33). Matthew (Matt. 19:22) stated that this man who approached Jesus was "young," and Luke (Luke 18:18) that he was "a ruler." Mark indicated that he was wealthy (Mark 10:22). Hence the man is referred to as "the rich young ruler." His actions—came . . . running, and kneeled—suggest earnestness and respect. He knew he was not entitled to life after death. Verse 23 shows that eternal life and "the kingdom of God" are synonymous.

10:18 Jesus' rebuff directed the man to God. In asserting that only God is good, Jesus did not deny His own deity. He only indicated that human judgment cannot serve as ultimate judge of good and bad.

10:19 The commandments were from the second tablet of the law, those that focused on behavior and relationships (Exod. 20:12-16; Deut. 5:16-20).

10:20 The young man again addressed Jesus as Master, but this time he did not add "good." He claimed perfect obedience.

10:21 Beholding him is an intensified form of the verb, indicating close scrutiny. Only Mark stated that Jesus loved him. Jesus did not need to dispute his claim to perfect obedience to the law. That he still lacked one thing shows that perfect obedience does not merit eternal life. The "one thing" involved divesting himself of his possessions and becoming a disciple (1:17; 2:14). In exchange for earthly possessions, he would have treasure in heaven.

10:22 Sad is used only here in Mark. It means "shocked" or "appalled" ("lowring" in Matt. 16:3). Rather than following Jesus (v. 21), he went away, choosing his great possessions over Jesus. He is an example of 4:19 (see note at 4:14-20).

10:23 Hardly refers to extreme difficulty. Rather than an advantage, possessions are a hindrance to entering God's kingdom.

10:24 On were astonished, see note at 1:21-22. Perhaps the disciples understood wealth as a sign of God's blessing (Deut. 28:1-14).

10:25 Jesus used a common proverb for impossibility. The camel was the largest animal in the Levant.

10:26 The astonishment of Jesus' disciples increased from "astonished" (Gk thambein) in verse 24 to astonished out of measure (Gk perissos ekplessesthai) in verse 26. Be saved (Gk sozo) is equivalent to "enter the kingdom of God" (v v. 23-25), "eternal life" (v v. 17,30), "heaven" (v. 21), and "the world to come" (v. 30).

10:27 The phrase looking upon connotes great intensity. It recalls how Jesus looked at the young man (v. 21).

10:28 As usual, Peter served as spokesman for the disciples (8:29,32; 9:5; 11:21). In his judgment, he and the disciples had done what Jesus commanded the rich man to do (10:21).

10:29 Verily I say unto you was Jesus' solemn oath formula. He placed equal importance on Himself and the gospel.

10:30 The promised generous compensation covered this time (see 3:34-35) and the world to come. Following Jesus provides no protection against suffering, but the reward includes eternal life. The rich ruler sought this (v. 17) but walked away from it (v. 22).

10:31 Jesus emphasized the reversal of values that is so prominent in Christian discipleship (cp. Matt. 19:30; 20:16; Luke 13:30).

10:32 The road trip continues (v v. 1,17; 8:27; 9:2,30,33-34). The eastern approach to Jerusalem goes up because of the city's elevation. Jesus was walking before them, showing He was not afraid of what awaited Him.

10:33 Jesus' use of we must have frightened the disciples even further. In this final prediction, Jesus declared that the chief priests and the scribes would condemn Him to death (see notes at 14:53 and 14:64) and hand Him over to the Gentiles since the Jews lacked authority to carry out the sentence (15:1-2).

10:35-45 James and John failed to realize the implications of Jesus' suffering and death.

10:35-36 This is the only time in Mark that James and John acted on their own apart from the other disciples, and they did so selfishly. Most likely they asked Jesus to grant their request even before they spelled it out because they knew they were being selfish.

10:37 The right side was the highest position of honor, the left the second. James and John caught a glimpse of Jesus' glory in the transfiguration (9:2-13), now they wanted more. It was their mother who suggested they make this request (Matt. 20:20-21).

10:38 The cup and baptism refer to Jesus' suffering and death (14:36).

10:39-40 Ye shall may predict James's martyrdom (Acts 12:2) and John's exile (Rev. 1:9). It shall be given is a divine passive, indicating that God would decide.

10:41 The other disciples became much displeased, the same verb used of Jesus in verse 14.

10:42 That Jesus instructed all His apostles in this lesson shows that all of them struggled with the same greed that led James and John to seek places of honor.

10:43-44 Becoming great in Christian leadership means becoming a minister. The Greek word diakonos refers to a servant who waits on tables. But even more is required of a disciple: he must be a servant of all. This kind of "servant" (Gk doulos) is a slave; he is lower than a minister-servant, has no rights, and does only his master's bidding.

10:45 The greatest example of servant leadership is the Son of man. Giving is the essence of servanthood, and Jesus gave his life as a ransom for many (cp. Isa. 53:10-12). "Ransom" refers to the price paid to release a slave.

10:46-52 Mark concluded the "on the road" section just as he began it—with the story of a blind man (8:22-26). This account contrasted what the blind man could see with what the disciples could not (10:35-45).

10:46 Jericho lay 17 miles east and 3,500 feet below Jerusalem. The crowd was made up of Passover pilgrims.

10:47-48 This is the second time Mark identified Jesus as being from Nazareth (1:24), and the only time in Mark that someone addressed Jesus as Son of David, a messianic designation based on 2 Sam. 7:11-14 (cp. Mark 11:10; 12:35-37).

10:52 In contrast to His healing of the blind man in 8:22-25, Jesus simply announced Bartimaeus's healing. Made . . . whole is the Greek word sozo. It can refer to physical healing and spiritual salvation. Bartimaeus experienced both.

11:1-11 Jesus' royal procession into Jerusalem took place on what is now called "Palm Sunday."

11:1 This is Jesus' first recorded visit to Jerusalem in Mark. (Luke 2:41-52 records Jesus' visit as a boy and John's Gospel indicates several visits.) Bethphage (lit "house of unripe figs") was located on the slope of the mount of Olives, a large hill east of Jerusalem. Bethany was two miles east of Jerusalem.

11:2 The village over against you was probably Bethphage.

11:4 Without indicates the colt was outside in plain sight.

11:6 This verse may indicate that Jesus arranged in advance to borrow the donkey.

11:7 The two unnamed disciples put their garments on the donkey to create a makeshift saddle. Even though Mark did not quote Zech. 9:9 in this account (as did Matt. 21:5; John 12:15), the messianic symbolism of Jesus' action is clear.

11:8 Garments and branches were traditionally strewn across the road to receive a king (cp. 2 Kings 9:13).

11:9 The throng may be fellow pilgrims traveling with Jesus (10:46) and those who came out of Jerusalem to meet them (John 12:9; cp. Matt. 21:10-11). The crowd's shouts were recitations from Ps. 118:25-26, the last of the Hallel psalms sung at Passover. Hosanna is Hebrew for "save us."

11:10 Only Mark recorded this shout from the crowd. The words echo Bartimaeus's cry (10:47-48).

11:11 The temple complex included several buildings and courtyards. Herod's temple was being reconstructed, a project that had been going on for more than 45 years (13:1; John 2:20). Bethany, two miles east of Jerusalem, was where Jesus apparently lodged during Passover.

11:12-26 Matthew recorded the temple clearing (Matt. 21:12-17) and the cursing of the fig tree (Matt. 21:18-20) as distinct events. Mark divided the cursing of the fig tree (Mark 11:12-14) from its withering (v v. 20-21) and placed the clearing of the temple in between (v v. 15-19). Thus he meant for readers to see the connection between the barren fig tree (symbolic for Israel) and the barren temple. Jesus' cursing of the fig tree was an acted-out parable of God's judgment on Jerusalem and the temple.

11:12 The morrow was Monday of Holy Week.

11:13 Jesus spotted a fig tree that bore nothing but leaves. Even though it was not the time of figs, the leafy tree should have been covered with edible buds (Gk paggim).

11:14 Jesus' words express a curse (v. 21). This is the last of Jesus' miracles recorded in Mark and the only miracle of destruction in the Gospels. In the OT, the fig tree was a symbol of Israel (Jer. 24:1-10; Hos. 9:10; cp. Luke 13:6-9). The episode recalls Jer. 8:13; Hos. 2:12; and Mic. 7:1.

11:15-18 Scripture prophesied the Messiah would purify the temple (Ezek. 37:26-28; Mal. 3:1-4). Jesus' temple cleansing is clearly messianic. John recorded a cleansing at the beginning of his Gospel (John 2:13-17).

11:15 Having noted all that went on in the temple complex the day before, Jesus now returned, probably to the Court of the Gentiles, where most buying and selling occurred. People who traveled from afar needed to purchase pure, unblemished animals once they arrived for Passover. Moneychangers exchanged idol-engraved Greek and Roman coinage for imageless Tyrian or Jewish temple coins that could be used to buy sacrificial items or pay the temple tax (Exod. 30:11-16). Doves were offered by women after childbirth (Lev. 12:6-8; Luke 2:22-24), by cleansed lepers (Lev. 14:22), by those healed of bodily discharges (Lev. 15:14,29), and by those who could not afford more expensive sacrifices (Lev. 5:7,11). Sheep and cattle were sold also (John 2:14). The Court of the Gentiles had become a virtual stockyard.

11:16 Jesus also condemned as inappropriate the use of the temple as a thoroughfare or shortcut.

11:17 Only Mark added of all nations. The den of thieves quotation is from Jer. 7:11, part of Jeremiah's sermon in which he condemned temple goers for their attitudes and behaviors and predicted the temple's destruction (Jer. 7:12-15). Jesus' last word, "thieves" (Gk lestes), involved foreshadowing since within three days He would be arrested as if He were a thief (Mark 14:48) and within four days would be crucified between two thieves (15:27).

11:18 The scribes and chief priests seeking to destroy him recalls the plot in 3:6 by the Pharisees and Herodians.

11:19-20 The destruction of the fig tree echoes Hos. 9:10,16.

11:21 This is the second time Mark recorded Peter addressing Jesus as Master (9:5). Peter served as spokesman for the disciples (8:29,32; 9:5; 10:28).

11:22 The proper object of faith is God, not the temple.

11:23 Jesus' saying on faith and impossibilities (cp. 1 Cor. 13:2) began with His solemn formula, verily I say unto you (cp. 3:28; 8:12; 9:1,41; 10:15,29). He gave a negative condition (no doubt) and a positive condition (believe) for fulfillment of this promise (cp. James 1:6).

11:24 For more about the role of faith in prayer, see 1 John 5:14-15 and note there.

11:25-26 A second condition to petitions being granted is to forgive others. Standing while praying was the usual Jewish posture for public prayers (cp. Luke 18:9-14). If ye have ought against any recalls Matt. 5:23-24 (cp. Matt. 18:21-35).

11:27–12:44 In this section Mark recorded a series of stories about conflict with the religious leaders.

11:27 The chief priests, the scribes, and the elders made up the Sanhedrin, the 70-member governing council of the Jews. Representatives came, not the whole body. In His first death prediction, Jesus named these groups as those who would put Him to death (see note at 8:31).

11:28 The questions focused on the nature and source of Jesus' authority (Gk exousia). Jesus' authority had been at issue since the beginning (1:22,27; 2:10). These things probably refer to His temple clearing and His royal entry into the city.

11:30-33 John's baptism encapsulates his entire ministry. From heaven means "from God." Jesus' question turned the tables on the Pharisees. If they admitted that John was sent by God, they would have to admit the same about Jesus. A genuine prophet has authority from heaven. If John was a prophet from God, Jesus was even more so. Unwilling to admit this, the authorities refused to answer Jesus.

12:1 In the song of Isa. 5:1-7 Israel is symbolized by a vineyard. Husbandmen stand for Israel's leaders.

12:2-5 The first season for a new vineyard might be as late as the fifth year after the vines were planted (Lev. 19:23-25). The mistreated servants stand for the prophets.

12:6 The beloved only son in this parable is Jesus.

12:8 After killing the son, they cast him out without giving him a proper burial—an additional insult.

12:9 The man who planted the vineyard (v. 1) and sent his servants and son is identified as the lord (Gk kyrios), which is also a title for God. Give the vineyard unto others alludes to the upcoming gospel mission to the Gentiles.

12:10-11 Jesus concluded by quoting Ps. 118:22-23, the first verse of which is also quoted elsewhere (Luke 20:17; Acts 4:11; Rom. 9:33; 1 Pet. 2:6-8). Only Mark and Matthew (Matt. 21:42) included Ps. 118:23, which adds a strong providential element. The head of the corner may refer to a foundation cornerstone, the capstone on a column, or the keystone in an arch.

This Roman denarius bears the image of Tiberius Caesar who reigned a.d. 14–37.

12:12 The fact that the Jewish leaders feared the people put them in the same category as the morally weak King Saul (1 Sam. 15:24).

12:13 This was an approved delegation of Pharisees (see note at 2:15-17) and Herodians (see note at 3:6). The same groups are united in 3:6 in the plot against Jesus in Galilee.

12:14 The specific tribute the Pharisees and Herodians had in mind was the Roman poll tax imposed when Judaea became a Roman province in a.d. 6. This tax represented Jewish subjugation to Rome.

12:15 If Jesus answered "yes," He would be seen as pro-Roman and would alienate the crowds. If He said "no," the Pharisees and Herodians would denounce Him as a revolutionary (Luke 20:20). Jesus was not fooled. He saw their hypocrisy and realized they were testing Him. The word translated penny was a denarius, the equivalent of a day's wages (Matt. 20:9-10).

12:16-17 The denarius bore an image of Tiberius Caesar (reigned a.d. 14–37) with a superscription professing his divinity. Since Jesus was asked about giving (v v. 14-15), He replied with a lesson about ownership. Render has the nuance of obligation. The coin had Caesar's image, so it belonged to Caesar. Jesus supported the legitimacy of human government, but He raised the issue to a higher level. He did not identify the things that are God's, but since humans bear God's image (Gen. 1:27), we have an obligation to give to God that which bears His image—ourselves.

12:18 The Sadducees arose in the second century b.c. during the Maccabean revolt. They were closely associated with aristocratic and priestly classes; accepted only the books of Moses (the Pentateuch) as Scripture; denied bodily resurrection, future judgment, the existence of angels, demons, and spirits; and affirmed human free will (v. 18; Acts 23:6-8; Josephus, Ant.,18.1.4).

12:19-23 The Sadducees approached Jesus with a situation based on the books of Moses. Specifically, the case involved the levirate (or brother-in-law) marriage law (Deut. 25:5-6). This law obligated a male sibling to marry his deceased brother's widow in order to preserve the family name and inheritance. Based on this, the Sadducees presented a scenario designed to make the doctrine of resurrection look absurd. Their question assumed that the future life will be like the temporal life.

12:24-27 Jesus declared that the afterlife will be different from life on earth, specifically regarding marriage. By going to the book of Moses, specifically Exod. 3 and the passage about the burning bush, Jesus used the part of the OT that the Sadducees recognized as Scripture. The point of the OT quotation is that Abraham . . . Isaac, and Jacob were long dead by the time God spoke to Moses, but God declared, "I am their God." Since God is the God of the living, they must still be alive in the afterlife.

12:28-40 This section describes three encounters with the scribes. The scribes were allies of the chief priests and elders (see note at 11:27).

12:28 The phrase one of the scribes may indicate that others were standing by ready to challenge Jesus (cp. Matt. 22:34-35). This is the first time an individual scribe approached Jesus. The rabbis had counted 613 commandments in the books of Moses. They classified 365 as prohibitions and 248 as commands. They further divided the commandments into weightier and lesser ("least" in Matt. 5:19).

12:29-30 Jesus quoted the Shema (Deut. 6:4-5), a Scripture passage that pious Jews recited every morning and evening. The words affirmed monotheistic orthodoxy (the Lord . . . is one); identified the primary affection with which people were to relate to God (love); and emphasized the necessity to do so with one's total being: heart (affections), soul (spirit), mind (intelligence), and strength (will).

12:31 The scribe asked Jesus for one commandment, but Jesus gave him two. Love for neighbors is rooted in love for God. No one before Jesus had combined these commandments (Lev. 19:18; Deut. 6:5), but it became standard for His followers (Rom. 13:8-10; Gal. 5:14; James 2:8-11; 1 John 4:11,19-20).

12:32-34 Only Mark recorded the scribe's response and Jesus' praise. He saw that the love Jesus spoke of was worth more than all the offerings and sacrifices. Jesus told the scribe that he had answered discreetly, a word meaning "wisely." Ironically the scene ended with Jesus judging the scribe rather than vice versa. Having foiled all questioners, Jesus then posed His own question (v. 35).

12:35 Jesus' question related to the scribes and their understanding of Christ (1:1; 8:29) as Son of David (see note at 10:47-48). This identification was based on God's promise in 2 Sam. 7:12-16.

12:36-37 Jesus quoted Ps. 110:1, the OT text quoted and alluded to most frequently in the NT (33 times). Jesus affirmed the psalm's Davidic authorship and inspiration by the Holy Ghost (cp. 2 Sam. 23:2; Acts 1:16). The scribes identified the Messiah as David's son (v v. 35-36), but David identified the Messiah as his Lord. Therefore, the Messiah was not just a descendant of David. He was David's Lord.

12:38-39 Mark's summary in verses 38-40 is only a brief part of the extensive condemnations of the scribes and Pharisees (cp. Matt. 23, Luke 11:37-54). Jesus first condemned them for showmanship. Their long clothing (Gk stole) were festive garments that were unreasonable for everyday wear. Salutations refers to the fact that people were expected to rise in the presence of scribes. The chief seats faced the congregation, identifying those seated as teachers and distinguished persons. The uppermost rooms literally reads "the first (or best) couches." See Jesus' comments on this in Luke 14:7-11.

12:40 Jesus condemned the scribes for dishonesty and hypocrisy. Widows were among the most vulnerable people. To defraud them was despicable (Isa. 1:17,23; 10:2; Jer. 7:6; Ezek. 22:7; Zech. 7:10). The greater damnation will come in God's eschatological judgment (cp. 9:42-48).

12:41 Previously Jesus was in the Court of the Gentiles. The temple treasury was in the Court of the Women, so named because that was as close as women could come to the sanctuary. The treasury consisted of 13 trumpet-shaped chests into which worshippers deposited their freewill offerings. Apparently the trumpet shape of the collection boxes amplified the sound of coins when they were dropped in, making it obvious when rich people deposited much.

12:42-44 The two mites are lepta—copper coins of little value. The widow's gift meant more than the larger gifts of rich people because she gave in spite of her poverty. She would not have enough for her next meal.

13:1-37 This chapter is often called Jesus' Olivet Discourse (cp. Matt. 24-25; Luke 21). The themes of the destruction of Jerusalem and the temple by the Romans in a.d. 70 seem to be interwoven with the final tribulation and Jesus' return. Some interpreters assign all of Mark 13 to the destruction of Jerusalem and the temple. Most believe Jesus used the earlier destruction to foreshadow the end times. Some who hold this latter view assign verses 1-13 to the first-century events and verses 14-37 to earth's last days. Others assign verses 1-31 to the first century and verses 32-37 to the end times. Still others find an A1–B1–A2–B2 pattern and assign verses 1-13 and 28-31 to the first century and verses 14-27 and 32-37 to the end times.

13:1 The massive stones and buildings of the temple complex were truly impressive. Herod's temple had been under construction for almost 50 years, and the Jewish historian Josephus said some of the stones were 60 feet long. Archaeologists have found stones 42 feet long, 11 feet high, and 14 feet deep, weighing over a million pounds.

13:2 Jesus prophesied (announced, not merely predicted) the destruction of the great buildings. Symbolically in the withering of the fig tree (11:12-14,20-21) Jesus had already prophesied their end. Some question the accuracy of there not being one stone upon another because some stones remain today in the Western Wall, but this was not part of the temple itself but the foundation that supported the platform on which the temple stood.

13:3 The mount of Olives rose 300 feet above Jerusalem, across the Kidron valley. It provided a panoramic view of the temple complex and Jerusalem.

13:4 These things and all these things refer to Jesus' comment in verse 2 and the temple's destruction. Their first question was about when the destruction would occur; their second asked what sign would precede it.

13:5-13 Jesus began His discourse by warning that His followers would experience persecution for His sake.

13:5 It is the responsibility of disciples to pay attention and not be deceived.

13:6 False claimants and false teachers can be popular. The phrase in my name may mean these imposters would claim to teach in Jesus' name or that they would claim to be the Christ (cp. Matt. 24:5).

13:7 Wars and rumours of wars are not signs of the end but characterize the entire age. Jesus said they must needs be, meaning they are part of God's plan.

13:8 Natural disasters are not signs of the end, only the beginnings of birth pains. Though troubling, these pains are harbingers of hope and new life.

13:9 Deliver you up refers to betrayal. Councils (cp. Matt. 10:17) and synagogues were local Jewish authorities, not the Sanhedrin council in Jerusalem that conducted Jesus' trial (14:53-65). On being beaten, see 2 Cor. 11:24-25. Rulers and kings referred to Roman political authorities.

13:10 Persecution is the context in which universal proclamation of the good news will take place.

13:11 Jesus admonished His disciples against anxiety that would distract them from their witness under persecution. God would give the appropriate response through His Holy Ghost. This is the last reference to the Spirit in Mark (1:8,10,12; 3:29; 12:36) and the only one that pictures His role with believers. On the Holy Spirit as Counselor, see John 14:16,26; 15:26; 16:7; 1 John 2:1.

13:12 Some Christians will experience betrayal by family members, even to the point of death (cp. Matt. 10:34-36).

13:13 Ye shall be hated indicates the animosity unbelievers often feel toward Christians because of the name of Jesus (cp. 1 Pet. 4:16). Jesus did not warn His followers so they could seek safety but so they would endure faithfully.

13:14 The abomination of desolation is drawn from Dan. 9:27; 11:31; 12:11 (cp. Matt. 24:15) and was used to describe the desecration of the temple by Antiochus Epiphanes in 167 b.c. (see the Apocryphal book, 1 Macc. 1:54). Jesus' reference may be to some event prior to a.d. 70 or to the "man of sin" (2 Thess. 2:3-10; Rev. 13:1-10,14-15). Mark did not identify the location for standing where it ought not, but Matthew (Matt. 24:15) said "in the holy place," meaning the temple's sanctuary (cp. 2 Thess. 2:4).

13:15 On housetop, see note at 2:4.

13:17 Woe is not a condemnation as in Matt. 23:13-32 but a cry of pity for pregnant women and nursing mothers unable to move quickly.

13:18 Winter weather along with unfordable swollen streams would add to the difficulty of their flight (cp. Matt. 24:20).

13:19 This verse is drawn from Dan. 12:1. The intensity of these days of affliction (cp. Rev. 7:14) will exceed what was experienced in the destruction of Jerusalem in a.d. 70.

13:20 The Lord will curtail the tribulation for the sake of the elect, emphasizing God's sovereign choice.

13:24-25 Just as Jesus warned of earthly signs occurring before the tribulation, He also spoke of cosmic upheavals occurring after that tribulation (cp. Heb. 12:26-29). His language is drawn from Isa. 13:9-10; Joel 2:10-11,30-31; 3:14-16.

13:26 Jesus drew the wording for this verse from Dan. 7:13. They refers to those living when these events occur. The clouds are a reference to God's presence (9:7; 14:62; Exod. 19:9; 1 Kings 8:10-11; Ps. 97:2; Dan. 7:13). The phrase with great power and glory contrasts with the Son of man's first coming in weakness and humility.

13:27 The angels are regularly pictured as accompanying Christ on His return (8:38; Matt. 13:39-41; 16:27; 25:31).

13:28 For Jesus' previous use of a fig tree, see notes at 11:13 and 11:19-20. The fig tree usually sprouts leaves in March or April, around Passover.

13:29 Just as Jesus' followers knew how to read the signs of the coming summer, so also when they saw these things they were to know that a cataclysmic event was near. It is unclear whether Jesus was referring to Jerusalem's fall or His return in the end time.

13:30 Verily I say unto you was Jesus' standard indication of a solemn pronouncement. Either Jesus' contemporary generation would live to see the destruction of Jerusalem and the temple (cp. 8:12,38; 9:19), or the eschatological generation who are alive when the end begins will live to see its consummation.

13:31 Heaven and earth shall pass away because they are temporal by nature. Jesus' words, however, will not pass away. Only God can make this claim (Isa. 40:8; 51:6). Jesus' words are as sure and permanent as God's Word (Matt. 5:18; Luke 16:17).

13:32 That day and that hour indicates Jesus was speaking of the eschatological future. When the end will come is unknown to angels or even the Son. Only the Father knows (Acts 1:7).

13:33 Take ye heed expresses the idea of staying awake and watchful.

13:34-37 Jesus' followers are to be like the doorkeeper: always on the alert for the master's return.

14:1 After two days points to the start of the Jewish passover and the Feast of unleavened bread. This means the Sanhedrin plotted Jesus' death sometime between sunset on Tuesday and sunset on Wednesday.

14:2 The Sanhedrin hesitated to act because of Jesus' popularity among the people who had flooded into town for Passover.

14:3 On Bethany, see notes at 11:1 and 11:11. An alabaster box was a long-necked perfume vase that was considered a luxury item. A woman (Mary of Bethany, according to John 12:2-3) poured expensive ointment of spikenard on Jesus' head.

14:4-5 Some people expressed indignation at the waste of expensive perfume. The value, 300 denarii, was about a year's wages.

14:6 Jesus rebuked the critics of this woman. What they considered wasteful was actually a good work. Her act was good because she did it for the Son of God, who is worthy of great sacrifices.

14:7 Christ's followers could always minister to the poor, but they would not always have the chance to serve Jesus in person. On concern for the poor, see Deut. 15:1-11.

14:8 The phrase she hath done what she could is almost identical to what Jesus said about the poor widow's donation (see note at 12:42-44). The widow gave almost nothing of monetary value; this woman gave a wealthy gift, but Jesus commended both equally. Jesus interpreted the perfume as a makeshift anointing oil for His coming burial.

14:9 Jesus anticipated that this gospel would be preached in the whole world (cp. 13:10). When this happened, this woman's act would be told (cp. Matt. 26:13). Your reading of this verse fulfills this promise.

14:10 Mark mentions Judas Iscariot here, in the account of Jesus' arrest (v v. 43-45), and in the listing of the twelve (3:19). The initiative for Jesus' betrayal was clearly on Judas; he wasn't recruited by the authorities. Betray (or "deliver") is used of John the Baptist (1:14), of Jesus (9:31; 10:33; 14:10-11,18,21,41-42,44; 15:1,10,15), and of Jesus' disciples after Him (13:9,11-12).

14:11 Only Matthew (Matt. 26:15) indicated how much money Judas was given. The phrase conveniently recalls the Sanhedrin's hope to arrest Jesus "in the absence of the multitude" (Luke 22:6) so they would not cause a riot (Mark 14:1-2).

14:13-14 Luke 22:8 identifies the disciples as Peter and John. Go ye into the city indicates they were outside Jerusalem, probably at Bethany. A man bearing a pitcher was unusual. Normally women carried water in earthenware jugs whereas men used animal skins. Meet could mean either "encounter" or that the man was looking for them. He apparently knew Jesus since the disciples identified Jesus cryptically as The Master.

14:15 The "guestchamber" (v. 14) was a large upper room, probably the spacious roof chamber of a wealthy man. The room was prepared to accommodate a large group.

14:17 The evening marked the start of a new day by Jewish reckoning. According to Exod. 12:8, the Passover meal had to be eaten at night and be finished by midnight.

14:18 Jesus had said earlier that He would be betrayed (9:31; 10:33). Now He added that the betrayer would be one of His disciples. The words One of you which eateth with me did not immediately identify the betrayer since all of the disciples were dining together.

14:19 No one attempted to refute Jesus or make accusations. Apparently Judas was above suspicion at this point. The disciples' question Is it I? expected both a negative response and a word of reassurance from Jesus.

14:20 That the betrayer was dipping bread with Jesus meant he was seated nearby (Matt. 26:25; John 13:23-30).

14:21 On Son of man, see note at 2:8-11. Jesus had stated His betrayal was predicted by Scripture (9:12). This verse unites God's prophesied plan (as it is written) with human actions and responsibility.

14:22 Mark did not specify at what point in the traditional course of the Passover meal Jesus instituted the Last Supper. This is my body is metaphorical.

14:23 "Eucharist" derives from the word for giving thanks. They all drank from one cup.

14:24 This is my blood is metaphorical. The new testament or "new covenant" of Jesus' blood recalls the institution of the Mosaic covenant at Sinai when the Israelites were sprinkled with blood (Exod. 24:1-8; cp. Heb. 9:19-20; 10:28-30). Shed for many recalls Jesus' words in 10:45 and Isaiah's words (Isa. 53:11-12) about the Messiah dying on behalf of others.

14:25 Jesus' solemn formula Verily I say unto you focused the group's attention on the eschatological future. Even though Jesus had explained His death and its meaning, it would not be the end for Him. The day (cp. 13:17,19-20,24,32) would come when He would drink with them in the kingdom of God (cp. 15:43-46).

14:26 The Passover meal traditionally ended with singing the Hallel psalms (Ps. 113–118).

14:27 The Greek word skandalizein, translated offended, means literally "to stumble." It is written grounds Jesus' prediction in OT Scripture, specifically Zech. 13:7.

14:28 Jesus referred to His resurrection and added that He would gather His disciples again in Galilee for a new mission (cp. 16:7).

14:29-31 Quick-tongued Peter declared his steadfastness, but Jesus infallibly foreknew that Peter would cower in the face of opposition.

14:32 Gethsemane means "olive press." Located across the Kidron valley on the western slope of the mount of Olives, it was Jesus' regular meeting place with His disciples (John 18:2).

14:33 Peter and James and John were the inner circle of Jesus' disciples (5:37; 9:2; 13:3). Each had pledged his willingness to die with Jesus (10:38-39; 14:29,31). Mark used two rare Greek words to describe Jesus' emotions. Sore amazed occurs only in Mark (v. 33; 9:15; 16:5-6) and has the nuance of "greatly alarmed." The word for very heavy expresses extreme anxiety, and it occurs elsewhere in Matt. 26:37 and Php. 2:26.

14:34 The phrase unto death indicates the depth of Jesus' distress (cp. Jon. 4:9).

14:35 Fell on the ground pictures Jesus collapsing under His burden (Matt. 26:39; cp. Luke 22:41). The hour refers to Jesus' divinely appointed death (John 7:30; 8:20; 12:23,27; 13:1; 17:1). If it were possible was a request for God to change His divine plan.

14:36 Abba is Aramaic for "father." Jesus' words all things are possible unto thee affirmed God's power and recalled His teaching (10:27). This cup refers to personal suffering and death (cp. 10:38-39) but also to God's judgment on sin (14:24; cp. Jer. 25:15-16; 2 Cor. 5:21; 1 Pet. 2:24). Not what I will, but what thou wilt recalls Jesus' Model Prayer (Matt. 6:10). Not His personal desire but the Father's will defined Jesus' life (John 5:30; 6:38).

Located across the Kidron Valley on the western slope of the Mount of Olives, Gethsemane was Jesus' regular meeting place with His disciples (John 18:2). It means "olive press" (Mark 14:32).

14:37 Peter was singled out for his failure to stay awake because of his bold claims earlier in the evening (v v. 29-31).

14:38 Jesus' acknowledgment that the flesh is weak may have applied to Himself also that night, given His suffering. Natural human weaknesses (hunger, fatigue, etc.) can pose great spiritual danger.

14:40 The stupefied disciples did not know what to say to Him. This recalls Peter's experience on the mount of Transfiguration (9:6) and the disciples' silence in 9:34.

14:41-42 Sleep on now was either a statement of reproach or a question: Are you still sleeping? Enough was a cry of exasperation and served to awaken the sleepers. Jesus had prayed "that, if it were possible, the hour might pass from him" (v. 35), but God did not grant that request and the hour had come. Rise up, let us go was a call to meet the mob head-on, not an encouragement to flee (cp. John 14:31).

14:43 In fulfillment of Jesus' prediction in 8:31, the mob was made up of chief priests . . . scribes, and elders—the three parties of the Sanhedrin. This was an officially sanctioned arrest party.

14:44 Token refers to a sign agreed on in advance. The specific signal was a kiss (probably on the cheek). While a kiss was a common greeting (Luke 7:45; Acts 20:37; Rom. 16:16), this is the only time a disciple is recorded as greeting Jesus this way (cp. 2 Sam. 20:9-10).

14:45 Master means "my great one." It was an address of honor to one's teacher.

14:47 The attack on the high priest's servant is recorded in all four Gospels (Matt. 26:51-52; Luke 22:49-51; John 18:10-11). John identifies the attacker as Peter and the slave as Malchus (John 18:10). Apparently Jesus' disciples asked if they should defend Him with swords (Luke 22:49), but Peter didn't wait for a reply. On Jesus' disciples carrying swords, see note at Luke 22:35-38. Jesus restored Malchus's ear (Luke 22:51).

14:48-50 The scriptures that must be fulfilled are not identified, but verse 50 points to Zech. 13:7 as one of them. They all refers to the disciples.

14:51-52 The young man is unidentified, but many have suggested he was John Mark, the author of this Gospel.

14:53-65 No single Gospel comprehensively records Jesus' trials, and each emphasizes different perspectives and events. It is clear, however, that both Roman political authorities and Jewish religious leaders were involved in handing down Jesus' death sentence.

14:53 They refers to those who arrested Jesus (v v. 43,46). The high priest was Caiaphas, who served from a.d. 18–36 (Matt. 26:57). That all three parties assembled indicates this was a meeting of the Sanhedrin council (14:43,55).

14:54 Peter ended up in the high priest's courtyard.

14:55-56 The entire Sanhedrin, especially the chief priests, had already decided to put Jesus to death, so they went looking for evidence to justify their plan. Many witnesses gave false testimony that did not agree under cross-examination. The OT required the agreement of two witnesses in a capital case (Num. 35:30; Deut. 17:6; 19:15).

14:57-58 Some who gave false testimony claimed firsthand experience. Apparently they distorted Jesus' remark in 13:2 where the same word for destroy was used. The Jews took threats against the temple seriously (cp. Jer. 26:7-24). This charge was issued against Jesus again while He hung on the cross (Mark 15:29).

14:59 Only Mark noted that the accusers did not agree even on this (cp. Matt. 26:60).

14:60 Frustrated with the ineptitude of the proceedings, Caiaphas stood up and questioned Jesus himself.

14:61-62 Throughout Mark's Gospel Jesus had shied away from the title Christ to avoid misunderstanding, but here He embraced it. I am (cp. Matt. 26:64; Luke 22:67) echoes the divine name (Exod. 3:14). Jesus then switched to His favorite self-designation Son of man and quoted from Ps. 110:1 and Dan. 7:13. To be seated on the right hand was an honor (cp. 10:37,40). Coming in the clouds of heaven is often understood as a reference to the second coming, but ye shall see leads some interpreters to understand that Jesus was referring to His post-ascension enthronement in heaven.

14:63 Tearing one's clothes symbolized grief (Gen. 37:34; Josh. 7:6; 2 Sam. 1:11-12; 2 Kings 2:12) or horror at blasphemy (2 Kings 18:37; 19:1). Witnesses were no longer needed since Jesus had incriminated Himself by claiming He was the Messiah.

14:64 The penalty for blasphemy was death by stoning (Lev. 24:10-16).

14:65 To spit in a person's face (Matt. 26:67) was the ultimate insult (Num. 12:14; Deut. 25:9; Job 30:9-10). Jesus predicted this would happen (Mark 10:34; cp. 15:19). Isaiah described this as one of the sufferings of the Servant of the Lord (Isa. 50:6).

14:66 This picks up from verse 54. Jesus' hearing was held in the hall above the courtyard of the high priest's house.

14:67 To say that Jesus was "of Nazareth" was contemptuous—likewise "of Galilee" (Matt. 26:69).

14:68 This first time the cock crew apparently escaped Peter's notice.

14:69 A maid called the attention of them that stood by to Peter's identity.

14:70 The tense of the word denied suggests Peter repeatedly denied knowing Jesus. Peter's accent identified him as a Galilaean (Matt. 26:73).

14:71 Peter's denials escalated. To curse (Gk anathematize) means to call down God's curse on oneself (cp. Acts 23:12,14,21). To swear refers to taking an oath in God's name. Peter's cursing and swearing backed his strongest denial—I know not this man.

14:72 The rooster crowed the second time, Jesus turned and looked at Peter (Luke 22:61), and then Peter remembered Jesus' prediction and his own vow of steadfastness (Mark 14:26-31).

15:1 This verse is often seen as a third Jewish trial in which the whole council legalized their verdict in the morning (cp. Luke 22:66-71). Decisions reached at night were not binding. Being delivered (Gk paradidomi) is repeatedly emphasized in this chapter (v v. 1,10,15) and throughout Mark. Pilate was a Roman official among the Jews from a.d. 26–36.

15:2 Pilate focused on whether Jesus claimed to be King of the Jews. This is the first use of this title in Mark's Gospel, but Pilate used it several times (v v. 2,9,12,26; cp. v. 32).

15:3-5 Pilate was amazed at Jesus' silence because he could free Him if His answers were satisfactory.

15:6 Mark is silent about Pilate's attempt to extricate himself from the situation by sending Jesus to Herod Antipas (cp. Luke 23:5-12), the same Herod as in Mark 6:14-29. Here, in 15:6-15, Pilate tried another maneuver involving a custom to release one prisoner. This custom was apparently done only at the Passover feast (John 18:39; see note at Matt. 27:15).

15:7 Mark gave no other details about the insurrection, which may indicate that his readers were familiar with it.

15:8-9 The crowd, coached by Jesus' enemies, asked Pilate to follow his custom of releasing a prisoner. Pilate instinctively offered them the King of the Jews (v v. 2,9,12,26). Thus Pilate unknowingly confessed Jesus' true status.

15:11 Again the chief priests (v v. 1,3,10) manipulated the course of events. Moved suggests they incited the crowd to riot. Ironically, the people chose Barabbas ("son of the father") over Jesus, the true Son of the Father.

15:13 This is Mark's first reference to crucifixion. Mark did not include Jesus' death predictions that mentioned crucifixion, though there was a hint at 8:34.

15:15 Willing to content the people at the cost of justice, Pilate delivered Jesus.

15:16 Band reflects the Greek equivalent of the Latin "cohort," which totaled 600 soldiers. Mark did not use "band" in this technical sense, but he meant to indicate that a large group of soldiers mocked Jesus.

15:17 The soldiers used makeshift substitutes for the robe, crown, and scepter of a king. Purple was a royal color.

15:18 This was a mocking corruption of "Hail, Caesar."

15:19 The verbs in this verse are in the imperfect tense, indicating repeated action. They beat the King of the Jews on the head with his own scepter (reed) to indicate, as they believed, the weakness of His reign.

15:20 The centurion and the execution squad led him out, not to the band of soldiers.

15:21 Roman soldiers had the right to press citizens of subject nations into compulsory service (Matt. 5:41), so they forced Simon to carry Jesus' cross. Simon was a Jewish Cyrenian from the north coast of Africa. He was the father of Alexander and Rufus, indicating that readers in Rome probably knew these men (Rom. 16:13). Simon apparently became a Christian due to this experience.

15:22 Golgotha is Aramaic. The traditional site of the crucifixion is the Church of the Holy Sepulchre, located outside the city walls (Lev. 24:14; Num. 15:35-36; Heb. 13:12).

15:23 Wine mingled with myrrh was a primitive narcotic. The offer fulfilled Ps. 69:21.

15:24 When they had crucified him is all Mark wrote about the main event of the gospel. The crucifixion took place on Friday, now known as Good Friday. That the four soldiers of the execution squad parted his garments and cast lots for them fulfilled Ps. 22:18 (cp. John 19:23-24).

15:25 The third hour is nine in the morning. Jews reckoned time of the daylight from sunrise.

15:26 The accusation on which a person was condemned was often written on a placard and hung around his neck, then nailed to his cross (John 19:19). The four Gospels record the words differently (cp. Matt. 27:37; Luke 23:38; John 19:19), possibly because the superscription was trilingual (John 19:20). THE KING OF THE JEWS ironically proclaimed the truth about Jesus.

15:27 Thieves is the word used to describe Barabbas in John 18:40 (cp. Mark 14:48). Jesus' crucifixion in the midst of "thieves" was meant as a parody of His kingship (as if He had attendants on either side), but by God's design the whole event really was His royal enthronement. The phrase the one on his right hand, and the other on his left recalls the request of James and John (10:37,40).

15:29 Railed means "blasphemies." They that passed by were thus guilty of the very thing for which the Sanhedrin had condemned Jesus (14:64). Their actions fulfilled Ps. 22:7 and Lam. 2:15.

15:31 Once again the chief priests led the mockery of Jesus. Their derision along with that of the scribes went to the heart of Jesus' mission: In order to save others, Jesus refused to save himself (10:45).

15:32 On Christ, see note at 8:29. The religious leaders' mockery recalls the second charge Jesus faced before the Sanhedrin (14:61). Mark reported that the two crucified with Jesus also taunted Him. One of them repented (Luke 23:39-43).

15:33 The sixth hour was noon, and the ninth hour was three in the afternoon. The darkness was supernatural and represented God's judgment (Exod. 10:21-23; Amos 8:9-10).

15:34 At 3:00 p.m. Jesus cried out with a loud voice the Aramaic phrase, Eloi, Eloi, lama sabachthani. As usual, Mark provided a translation. Even when Jesus felt most forsaken by God, He affirmed His relationship with His Father—My God, my God, quoting the opening words of Ps. 22:1. Jesus endured God's wrath as the sin-bearer.

15:35-36 Perhaps bystanders mistook Eloi for Elijah (Aram Eli) since there was a tradition in Judaism that Elijah would return (9:11-13; Mal. 4:5). Vinegar, mixed with water, was a drink of the soldiers, not the wine of verse 23. This action fulfilled Ps. 69:21 (see note at John 19:28-29).

15:37 The content of Jesus' loud cry (reported by all three Synoptic Gospels) is specified in John 19:30—"It is finished." Luke recorded Jesus' final words (Luke 23:46).

15:38 The veil of the temple hung before the holy of holies. Its tearing symbolizes unhindered access to God, made possible because of Jesus' atonement for sin on the cross (Heb. 6:19-20; 9:3; 10:19-22).

15:39 The Gentile centurion who presided over the execution was the first in Mark's Gospel to confess Jesus as the Son of God (cp. 1:11,24; 3:11; 5:9; 9:7). His confession matched Mark's opening statement (1:1).

15:40 This is the first reference to Mary Magdalene in Mark. Jesus expelled seven demons from her (16:9; Luke 8:2). She came from Magdala on the western side of the sea of Galilee. Mary the mother of James the less and of Joses is called "the other Mary" in Matt. 27:61. Possibly she was the mother of James the son of Alphaeus (Mark 3:18). Salome is named only in Mark (v. 40; 16:1). She was the mother of James and John, the sons of Zebedee (Matt. 20:20; 27:56).

15:41 In Mark, only women (v. 41; 1:31) and angels (1:13) minister to (Gk diakoneo) Jesus. The many other women who made the pilgrimage to Jerusalem did so for Passover.

15:42-47 Jesus' burial was an important element in early Christian proclamation (1 Cor. 15:3-4).

15:42 Jesus' burial was hastily performed because it was already evening on Friday. The sabbath was soon to begin, a time when burial labors were not permitted. Preparation day was when pious Jews prepared whatever they needed for the sabbath.

15:43 Joseph of Arimathaea was a secret follower of Jesus (Matt. 27:57; John 19:38). An honourable counseller meant he was a member of the Sanhedrin. That he opposed the council's verdict (Luke 23:51) shows that this group was not unanimous in its decision to execute Jesus (cp. Mark 14:55,64; 15:1). Joseph went boldly to Pilate to ask for Jesus' body. This contrasts with his formerly secret discipleship (John 19:38). The Romans often let criminals rot on their crosses, but the Jews objected to leaving the dead hanging overnight (Deut. 21:22-23).

15:44 Crucifixion victims often survived for days before dying. Jesus died in about six hours. Thus He surprised Pilate a second time (v. 5).

15:45 Pilate gave Joseph Jesus' body without demanding the bribe that families sometimes had to pay to retrieve the bodies of their loved ones.

15:46 To seal the tomb and prevent looting, they rolled a stone against the entrance. The large, circular, flat stone rolled in a track cut into the rock at the tomb entrance.

15:47 The women who witnessed Jesus' death also witnessed His burial.

16:1-8 Women were the first to know that Jesus was risen (Matt. 28:1-8; Luke 24:1-8; John 20:1-2). Mary Magdalene's name heads the list in all four Gospels. The role of women in this account is astonishing since Judaism did not accept the testimony of women as legally valid.

16:1 The sabbath was past at about 6:00 p.m. on Saturday. This allowed the women to buy more spices that evening. All three women had witnessed Jesus' crucifixion (15:40), and two of them had witnessed His burial (15:47). On Mary the mother of James, see note at 15:40. The Jews anointed bodies to cover the stench of decay.

16:2 The first day of the week was Sunday. Very early in the morning probably indicates when the women left for the tomb, whereas sunrise indicates when they arrived.

16:3 That the women wondered who would roll . . . away the stone reveals that they did not know that the tomb was sealed or guarded (Matt. 27:62-66).

16:5 The stone was not moved to let Jesus out but to let witnesses enter. That the women entered the tomb confirms it was a large family tomb. The young man in a white garment (Matt. 28:3; Acts 1:10; 10:30) was an angel (Matt. 28:5; Luke 24:4).

16:6 The words of reassurance are a standard feature in angelic manifestations (Dan. 10:12,19; Matt. 28:5; Luke 1:13,30; 2:10; Acts 27:24).

16:7 Go and tell are the two things that all followers of Jesus are to do. Peter is given special mention as an encouragement following his denials of Jesus (14:66-72). The message for the disciples to meet Jesus in Galilee recalls Jesus' prophecy in 14:28.

16:8 Their speechlessness at this point does not imply that they forever kept silent but that they initially refused to speak about their bewildering experience (Matt. 28:8; Luke 24:9-10).

16:9-20 These verses do not appear in the oldest manuscripts of Mark's Gospel. Therefore, one should be cautious about building a doctrine based only upon these verses and not supported by other Scripture.

16:10 Them that had been with him recalls 3:14.

16:11 Believed not recalls Luke 24:11.

16:12-13 These verses are a synopsis of Jesus' appearance to the two disciples on the road to Emmaus (Luke 24:13-35). In another form explains why they did not recognize Jesus (Luke 24:16). The rest still did not believe (cp. Luke 24:33-41).

16:14 The reason for Jesus' rebuke was unbelief (cp. v v. 11,13). They rejected the eyewitness testimonies of Mary Magdalene and the Emmaus travelers.

16:15 This verse echoes the Great Commission (Matt. 28:19; Luke 24:47). All the world and every creature are universal and inclusive. Preach is an imperative, indicating a binding responsibility.

16:16 Believeth points to the acceptance of the gospel by faith. Baptized points to the outward testimony of one's conversion. These elements were closely related in apostolic preaching (Acts 2:38; 8:36-38; 16:30-33).

16:17-18 Jesus named five signs that would accompany those who believe, not just those who preach. In my name stands emphatically at the head of the list before any signs are enumerated. This emphasizes that the power to do these things comes from the risen Lord.

16:19 Jesus' ascension recalls Luke 24:50-51 and Acts 1:9-11. Sat on the right hand of God draws from Ps. 110:1. His exaltation and enthronement are also noted in Matt. 26:64; Acts 2:33-35; 7:56; Heb. 1:3; 8:1; 10:12; 12:2.

16:20 Preached every where is the fulfillment of verse 15. The Lord working with them fulfills "in my Name" of verse 17 and Jesus' promise in Matt. 28:20. The word is the gospel. The signs that accompanied their ministry (v v. 17-18) were for the purpose of confirming the word, or authenticating the message. Testimony to this is found in Acts 14:3 and Heb. 2:4.

Mark Cross-References

a 1:1 Matt. 14:33; Luke 1:35; John 1:34

b 1:2 Mal. 3:1; Matt. 11:10; Luke 7:27

c 1:3 Isa. 40:3; Matt. 3:3; Luke 3:4; John 1:15

d 1:4 Matt. 3:1; Luke 3:3; John 3:23

e 1:5 Matt. 3:5

f 1:6 Matt. 3:4

gLev. 11:22

h 1:7 Matt. 3:11; John 1:27; Acts 13:25

i 1:8 Acts 1:5; 11:16; 19:4

jIsa. 44:3; Joel 2:28; Acts 2:4; 10:45; 11:15-16; 1 Cor. 12:13

k 1:9 Matt. 3:13; Luke 3:21

l 1:10 Matt. 3:16; John 1:32

a 1:11 ch. 9:7; Ps. 2:7; Matt. 3:17

b 1:12 Matt. 4:1; Luke 4:1

c 1:13 Matt. 4:11

d 1:14 Matt. 4:12

eMatt. 4:23

f 1:15 Dan. 9:25; Gal. 4:4; Eph. 1:10

gMatt. 3:2; 4:17

h 1:16 Matt. 4:18; Luke 5:4

i 1:18 Matt. 19:27; Luke 5:11

j 1:19 Matt. 4:21

k 1:21 Matt. 4:13; Luke 4:31

l 1:22 Matt. 7:28

m 1:23 Luke 4:33

n 1:24 Matt. 8:29

o 1:25 ver. 34

p 1:26 ch. 9:20

a 1:29 Matt. 8:14; Luke 4:38

b 1:32 Matt. 8:16; Luke 4:40

c 1:34 ch. 3:12; Luke 4:41; See Acts 16:17-18

d 1:35 Luke 4:42

e 1:38 Luke 4:43

fIsa. 61:1; John 16:28; 17:4

g 1:39 Matt. 4:23; Luke 4:44

h 1:40 Matt. 8:2; Luke 5:12

i 1:44 Lev. 14:3-4,10; Luke 5:14

j 1:45 Luke 5:15

kch. 2:13

l 2:1 Matt. 9:1; Luke 5:18

a 2:7 Job 14:4; Isa. 43:25

b 2:8 Matt. 9:4

c 2:9 Matt. 9:5

d 2:13 Matt. 9:9

e 2:14 Matt. 9:9; Luke 5:27

f 2:15 Matt. 9:10

g 2:17 Matt. 9:12-13; 18:11; Luke 5:31-32; 19:10; 1 Tim. 1:15

h 2:18 Matt. 9:14; Luke 5:33

a 2:23 Matt. 12:1; Luke 6:1

bDeut. 23:25

c 2:25 1 Sam. 21:6

d 2:26 Exod. 29:32-33; Lev. 24:9

e 2:28 Matt. 12:8

f 3:1 Matt. 12:9; Luke 6:6

g 3:6 Matt. 12:14

hMatt. 22:16

a 3:7 Luke 6:17

b 3:11 ch. 1:23-24; Luke 4:41

cch. 1:1; Matt. 14:33

d 3:12 ch. 1:25,34; Matt. 12:16

e 3:13 Matt. 10:1; Luke 6:12; 9:1

f 3:16 John 1:42

g 3:20 ch. 6:31

h 3:21 John 7:5; 10:20

i 3:22 Matt. 9:34; 10:25; Luke 11:15; John 7:20; 8:48,52; 10:22

a 3:23 Matt. 12:25

b 3:27 Isa. 49:24; Matt. 12:29

c 3:28 Matt. 12:31; Luke 12:10; 1 John 5:16

d 3:31 Matt. 12:46; Luke 8:19

e 4:1 Matt. 13:1; Luke 8:4

f 4:2 ch. 12:38

g 4:8 John 15:5; Col. 1:6

a 4:10 Matt. 13:10; Luke 8:9, etc.

b 4:11 1 Cor. 5:12; Col. 4:5; 1 Thess. 4:12; 1 Tim. 3:7

c 4:12 Isa. 6:9; Matt. 13:14; Luke 8:10; John 12:40; Acts 28:26; Rom. 11:8

d 4:14 Matt. 13:19

e 4:19 1 Tim. 6:9,17

f 4:21 Matt. 5:15; Luke 8:16; 11:33

g 4:22 Matt. 10:26; Luke 12:2

h 4:23 ver. 9; Matt. 11:15

i 4:24 Matt. 7:2; Luke 6:38

j 4:25 Matt. 13:12; 25:29; Luke 8:18; 19:26

k 4:26 Matt. 13:24

a 4:29 Rev. 14:15

b 4:30 Matt. 13:31; Luke 13:18; Acts 2:41; 4:4; 5:14; 19:20

c 4:33 Matt. 13:34; John 16:12

d 4:35 Matt. 8:18,23; Luke 8:22

e 5:1 Matt. 8:28; Luke 8:26

a 5:17 Matt. 8:34; Acts 16:39

b 5:18 Luke 8:38

c 5:21 Matt. 9:1; Luke 8:40

d 5:22 Matt. 9:18; Luke 8:41

a 5:25 Lev. 15:25; Matt. 9:20

b 5:30 Luke 6:19; 8:46

c 5:34 ch. 10:52; Matt. 9:22; Acts 14:9

d 5:35 Luke 8:49

e 5:39 John 11:11

f 5:40 Acts 9:40

g 5:43 ch. 3:12; Matt. 8:4; 9:30; 12:16; 17:9; Luke 5:14

h 6:1 Matt. 13:54; Luke 4:16

i 6:2 John 6:42

a 6:3 See Matt. 12:46; Gal. 1:19

bMatt. 11:6

c 6:4 Matt. 13:57; John 4:44

d 6:5 ch. 9:23; See Gen. 19:22; 32:25; Matt. 13:58

e 6:6 Isa. 59:16

fMatt. 9:35; Luke 13:22

g 6:7 ch. 3:13-14; Matt. 10:1; Luke 9:1

h 6:9 Acts 12:8

i 6:10 Matt. 10:11; Luke 9:4; 10:7-8

j 6:11 Matt. 10:14; Luke 10:10

kActs 13:51; 18:6

l 6:13 James 5:14

m 6:14 Matt. 14:1; Luke 9:7

n 6:15 ch. 8:28; Matt. 16:14

a 6:16 Matt. 14:2; Luke 3:19

b 6:18 Lev. 18:16; 20:21

c 6:20 Matt. 14:5; 21:6

d 6:21 Matt. 14:6

eGen. 40:20

f 6:23 Esther 5:3,6; 7:2

g 6:26 Matt. 14:9

h 6:30 Luke 9:10

i 6:31 Matt. 14:13

jch. 3:20

k 6:32 Matt. 14:13

l 6:34 Matt. 9:36; 14:14

mLuke 9:11

n 6:35 Matt. 14:15; Luke 9:12

a 6:37 Num. 11:13,22; 2 Kings 4:43

b 6:38 ch. 8:5; Matt. 14:17; Luke 9:13; John 6:9; See Matt. 15:34

c 6:41 1 Sam. 9:13; Matt. 26:26

d 6:45 Matt. 14:22; John 6:17

e 6:47 Matt. 14:23; John 6:16-17

f 6:48 See Luke 24:28

g 6:52 ch. 8:17-18

hch. 3:5; 16:14

i 6:53 Matt. 14:34

a 6:56 ch. 5:27-28; Matt. 9:20; Acts 19:12

b 7:1 Matt. 15:1

c 7:5 Matt. 15:2

d 7:6 Isa. 29:13; Matt. 15:8

e 7:10 Exod. 20:12; Deut. 5:16; Matt. 15:4

fExod. 21:17; Lev. 20:9; Prov. 20:20

g 7:11 Matt. 15:5; 23:18

h 7:14 Matt. 15:10

a 7:16 Matt. 11:15

b 7:17 Matt. 15:15

c 7:21 Gen. 6:5; 8:21; Matt. 15:19

d 7:24 Matt. 15:21

e 7:31 Matt. 15:29

f 7:32 Matt. 9:32; Luke 11:14

a 7:33 ch. 8:23; John 9:6

b 7:34 ch. 6:41; John 11:41; 17:1

cJohn 11:33,38

d 7:35 Isa. 35:5-6; Matt. 11:5

e 7:36 ch. 5:43

f 8:1 Matt. 15:32

g 8:5 Matt. 15:34; See ch. 6:38

h 8:7 ch. 6:41; Matt. 14:19

i 8:10 Matt. 15:39

j 8:11 Matt. 12:38; 16:1; John 6:30

k 8:14 Matt. 16:5

l 8:15 Matt. 16:6; Luke 12:1

a 8:16 Matt. 16:7

b 8:17 ch. 6:52

c 8:19 ch. 6:43; Matt. 14:20; Luke 9:17; John 6:13

d 8:20 ver. 8; Matt. 15:37

e 8:21 ver. 17; ch. 6:52

f 8:23 ch. 7:33

g 8:26 ch. 5:43; Matt. 8:4

h 8:27 Matt. 16:13; Luke 9:18

i 8:28 Matt. 14:2

j 8:29 Matt. 16:6; John 6:69; 11:27

a 8:30 Matt. 16:20

b 8:31 Matt. 16:21; 17:22; Luke 9:22

c 8:34 Matt. 10:38; 16:24; Luke 9:23; 14:27

d 8:35 John 12:25

e 8:38 Matt. 10:33; Luke 9:26; 12:9

fSee Rom. 1:16; 2 Tim. 1:8; 2:12

g 9:1 Matt. 16:28; Luke 9:27

hMatt. 24:30; 25:31; Luke 22:18

i 9:2 Matt. 17:1; Luke 9:28

j 9:3 Dan. 7:9; Matt. 28:3

a 9:9 Matt. 17:9

b 9:11 Mal. 4:5; Matt. 17:10

c 9:12 Ps. 22:6; Isa. 53:2, etc.; Dan. 9:26

dLuke 23:11; Php. 2:7

e 9:13 Matt. 11:14; 17:12; Luke 1:17

f 9:14 Matt. 17:14; Luke 9:37

g 9:17 Matt. 17:14; Luke 9:38

h 9:20 ch. 1:26; Luke 9:42

a 9:23 ch. 11:23; Matt. 17:20; Luke 17:6; John 11:40

b 9:28 Matt. 17:19

c 9:31 Matt. 17:22; Luke 9:44

d 9:33 Matt. 18:1; Luke 9:46; 22:24

e 9:35 ch. 10:43; Matt. 20:26-27

f 9:36 ch. 10:16; Matt. 18:2

g 9:37 Matt. 10:40; Luke 9:48

h 9:38 Num. 11:28; Luke 9:49

i 9:39 1 Cor. 12:3

j 9:40 See Matt. 12:30

k 9:41 Matt. 10:42

a 9:42 Matt. 18:6; Luke 17:1

b 9:43 Deut. 13:6; Matt. 5:29; 18:8

c 9:44 Isa. 66:24

d 9:49 Lev. 2:13; Ezek. 43:24

e 9:50 Matt. 5:13; Luke 14:34

fEph. 4:29; Col. 4:6

gRom. 12:18; 14:19; 2 Cor. 13:11; Heb. 12:14

h 10:1 Matt. 19:1; John 10:40; 11:7

i 10:2 Matt. 19:3

j 10:4 Deut. 24:1; Matt. 5:31; 19:7

k 10:6 Gen. 1:27; 5:2

l 10:7 Gen. 2:24; 1 Cor. 6:16; Eph. 5:31

m 10:11 Matt. 5:32; 19:9; Luke 16:18; Rom. 7:3; 1 Cor. 7:10-11

a 10:13 Matt 19:13; Luke 18:15

b 10:14 1 Cor. 14:20; 1 Pet. 2:2

c 10:15 Matt. 18:3

d 10:17 Matt. 19:16; Luke 18:18

e 10:19 Exod. 20; Rom. 13:9

f 10:21 Matt. 6:19-20; 19:21; Luke 12:33; 16:9

g 10:23 Matt. 19:23; Luke 18:24

h 10:24 Job 31:24; Ps. 52:7; 62:10; 1 Tim. 6:17

a 10:27 Jer. 32:17; Matt. 19:26; Luke 1:37

b 10:28 Matt. 19:27; Luke 18:28

c 10:30 2 Chron. 25:9; Luke 18:30

d 10:31 Matt. 19:30; 20:14; Luke 13:30

e 10:32 Matt. 20:17; Luke 18:31

fch. 8:31; 9:31; Luke 9:22; 18:31

g 10:35 Matt. 20:20

h 10:41 Matt. 20:24

i 10:42 Luke 22:25

a 10:43 ch. 9:35; Matt. 20:26,28; Luke 9:48

b 10:45 John 13:14; Php. 2:7

cMatt. 20:28; 1 Tim. 2:6; Titus 2:14

d 10:46 Matt. 20:29; Luke 18:35

e 10:52 ch. 5:34; Matt. 9:22

f 11:1 Matt. 21:1; Luke 19:29; John 12:14

g 11:8 Matt. 21:8

h 11:9 Ps. 118:26

a 11:10 Ps. 148:1

b 11:11 Matt. 21:12

c 11:12 Matt. 21:18

d 11:13 Matt. 21:19

e 11:15 Matt. 21:12; Luke 19:45; John 2:14

f 11:17 Isa. 56:7

gJer. 7:11

h 11:18 Matt. 21:45-46; Luke 19:47

ich. 1:22; Matt. 7:28; Luke 4:32

j 11:20 Matt. 21:19

k 11:23 Matt. 17:20; 21:21; Luke 17:6

l 11:24 Matt. 7:7; Luke 11:9; John 14:13; 15:7; 16:24; James 1:5-6

a 11:25 Matt. 6:14; Col. 3:13

b 11:26 Matt. 18:35

c 11:27 Matt. 21:23; Luke 20:1

d 11:32 ch. 6:20; Matt. 3:5; 14:5

e 12:1 Matt. 21:33; Luke 20:9

f 12:10 Ps. 118:22

a 12:12 ch. 11:18; Matt. 21:45-46; John 7:25,30,44

b 12:13 Matt. 22:15; Luke 20:20

c 12:18 Matt. 22:23; Luke 20:27

dActs 23:8

e 12:19 Deut. 25:5

f 12:25 1 Cor. 15:42,49,52

g 12:26 Exod. 3:6

a 12:28 Matt. 22:35

b 12:29 Deut. 6:4; Luke 10:27

c 12:31 Lev. 19:18; Matt. 22:39; Rom. 13:9; Gal. 5:14; James 2:8

d 12:32 Deut. 4:39; Isa. 45:6, 14; 46:9

e 12:33 1 Sam. 15:22; Hos. 6:6; Mic. 6:6-8

f 12:34 Matt. 22:46

g 12:35 Matt. 22:41; Luke 20:41

h 12:36 2 Sam. 23:2

iPs. 110:1

j 12:38 ch. 4:2

kMatt. 23:1, etc.; Luke 20:46

lLuke 11:43

m 12:40 Matt. 23:14

n 12:41 Luke 21:1

o2 Kings 12:9

a 12:43 2 Cor. 8:12

b 12:44 Deut. 24:6; 1 John 3:17

c 13:1 Matt. 24:1; Luke 21:5

d 13:2 Luke 19:44

e 13:4 Matt. 24:3; Luke 21:7

f 13:5 Jer. 29:8; Eph. 5:6; 1 Thess. 2:3

g 13:8 Matt. 24:8

h 13:9 Matt. 10:17-18; 24:9; Rev. 2:10

i 13:10 Matt. 24:14

j 13:11 Matt. 10:19; Luke 12:11; 21:14

kActs. 2:4; 4:8,31

l 13:12 Mic. 7:6; Matt. 10:21; 24:10; Luke 21:16

a 13:13 Matt. 24:9; Luke 21:17

bDan. 12:12; Matt. 10:22; 24:13; Rev. 2:10

c 13:14 Matt. 24:15

dDan. 9:27

eLuke 21:21

f 13:17 Luke 21:23; 23:29

g 13:19 Dan. 9:26; 12:1; Joel 2:2; Matt. 24:21

h 13:21 Matt. 24:23; Luke 17:23; 21:8

i 13:23 2 Pet. 3:17

j 13:24 Dan. 7:10; Zeph. 1:15; Matt. 24:29, etc.; Luke 21:25

k 13:26 ch. 14:62; Dan. 7:13-14; Matt. 16:27; 24:30; Acts 1:11; 1 Thess. 4:16; 2 Thess. 1:7,10; Rev. 1:7

l 13:28 Matt. 24:32; Luke 21:29, etc.

a 13:31 Isa. 40:8

b 13:33 Matt. 24:42; 25:13; Luke 12:40; 21:34; Rom. 13:11; 1 Thess. 5:6

c 13:34 Matt. 24:45; 25:14

d 13:35 Matt. 24:42,44

e 14:1 Matt. 26:2; Luke 22:1; John 11:55; 13:1

f 14:3 Matt. 26:6; John 12:1,3; See Luke 7:37

g 14:7 Deut. 15:11

h 14:10 Matt. 26:14; Luke 22:2-4

a 14:12 Matt. 26:17; Luke 22:7

b 14:17 Matt. 26:20, etc.

c 14:21 Matt. 26:24; Luke 22:22

d 14:22 Matt. 26:26; Luke 22:19; 1 Cor. 11:23

e 14:26 Matt. 26:30

f 14:27 Matt. 26:31

gZech. 13:7

h 14:28 ch. 16:7

a 14:29 Matt. 26:33-34; Luke 22:33-34; John 13:37-38

b 14:32 Matt. 26:36; Luke 22:39; John 18:1

c 14:34 John 12:27

d 14:36 Rom. 8:15; Gal. 4:6

eHeb. 5:7

fJohn 5:30; 6:38

a 14:38 Rom. 7:23; Gal. 5:17

b 14:41 John 13:1

c 14:42 Matt. 26:46; John 18:1-2

d 14:43 Matt. 26:47; Luke 22:47; John 18:3

e 14:48 Matt. 26:55; Luke 22:52

f 14:49 Ps. 22:6; Isa. 53:7, etc.; Luke 22:37; 24:44

g 14:50 ver. 27; Ps. 88:8

h 14:53 Matt. 26:57; Luke 22:54; John 18:13

i 14:55 Matt. 26:59

a 14:58 ch. 15:29; John 2:19

b 14:60 Matt. 26:62

c 14:61 Isa. 53:7

dMatt. 26:63

e 14:62 Matt. 24:30; 26:64; Luke 22:69

f 14:66 Matt. 26:58,69; Luke 22:55; John 18:16

g 14:69 Matt. 26:71; Luke 22:58; John 18:25

h 14:70 Matt. 26:73; Luke 22:59; John 18:26

iActs. 2:7

j 14:72 Matt. 26:75

k 15:1 Ps. 2:2; Matt. 27:1; Luke 22:66; 23:1; John 18:28; Acts 3:13; 4:26

l 15:2 Matt. 27:11

a 15:4 Matt. 27:13

b 15:5 Isa. 53:7; John 19:9

c 15:6 Matt. 27:15; Luke 23:17; John 18:39

d 15:11 Matt. 27:20; Acts 3:14

e 15:15 Matt. 27:26; John 19:1,16

f 15:16 Matt. 27:27

g 15:21 Matt. 27:32; Luke 23:26

h 15:22 Matt. 27:33; Luke 23:33; John 19:17

i 15:23 Matt. 27:34

j 15:24 Ps. 22:18; Luke 23:34; John 19:23

a 15:25 See Matt. 27:45; Luke 23:44; John 19:14

b 15:26 Matt. 27:37; John 19:19

c 15:27 Matt. 27:38

d 15:28 Isa. 53:12; Luke 22:37

e 15:29 Ps. 22:7

fch. 14:58; John 2:19

g 15:32 Matt. 27:44; Luke 23:39

h 15:33 Matt. 27:45; Luke 23:44

i 15:34 Ps. 21:1; Matt. 27:46

j 15:36 Matt. 27:48; John 19:29

kPs. 69:21

l 15:37 Matt. 27:50; Luke 23:45; John 19:30

m 15:38 Matt. 27:51; Luke 23:45

n 15:39 Matt. 27:54; Luke 23:46

o 15:40 Matt. 27:55; Luke 23:49

pPs. 38:11

q 15:41 Luke 8:2-3

a 15:42 Matt. 27:57; Luke 23:50; John 19:38

b 15:43 Luke 2:25,38

c 15:46 Matt. 27:59-60; Luke 24:1; John 20:1

d 16:1 Matt 28:1; Luke 24:1; John 20:1

eLuke 23:56

f 16:2 Luke 24:1; John 20:1

g 16:5 Luke 24:4; John 20:11,12

h 16:6 Matt. 28:5-7

i 16:7 ch. 14:28; Matt. 26:32

j 16:8 See Matt. 28:8; Luke 24:9

a 16:9 John 20:14

bLuke 8:2

c 16:10 Luke 24:10; John 20:18

d 16:11 Luke 24:11

e 16:12 Luke 24:13

f 16:14 Luke 24:36; John 20:19; 1 Cor. 15:5

g 16:15 Matt. 28:19; John 15:16

hCol. 1:23

i 16:16 John 3:18,36; Acts 2:38; 16:30-32; Rom. 10:9; 1 Pet. 3:21

jJohn 12:48

k 16:17 Luke 10:17; Acts 5:16; 8:7; 16:18; 19:12

lActs 2:4; 10:46; 19:6; 1 Cor. 12:10,28

m 16:18 Luke 10:19; Acts 28:5

nActs 5:15-16; 9:17; 28:8; James 5:14-15

o 16:19 Acts 1:2-3

pLuke 24:51

qPs. 110:1; Acts 7:55

r 16:20 Acts 5:12; 14:3; 1 Cor. 2:4-5; Heb. 2:4

The Gospel According to
Mark

Timeline of Mark

Outline

Can Naturalistic Theories Account for the Resurrection?

Mark Study Notes

Mark Cross-References

The Gospel According to Mark

Timeline of Mark

Outline

Can Naturalistic Theories Account for the Resurrection?

Mark Study Notes

Mark Cross-References

The Gospel According to
Mark