MARK—NOTE ON 1:1–15 Introduction. Mark begins his account with the public ministry of John the Baptist, the forerunner of Jesus.
What is a “Gospel”? “Gospel” literally means “good news.” The “Gospel according to Mark,” along with the other three Gospels, reports the good news of salvation through the death and resurrection of Jesus Christ. This salvation is freely available to everyone who believes in Jesus Christ, everywhere in the world.
MARK—NOTE ON 1:1 Rather than beginning with the genealogy of Jesus (as do Matthew and Luke) or offering a theological background to the gospel (as does John), Mark focuses on the actual beginning of the gospel in the life and ministry of Jesus. The “gospel” is the good news of the fulfillment of God’s promises.
MARK—NOTE ON 1:2–3 Mark identifies John the Baptist as the predicted one who prepares the way of the Lord (see Isa. 40:3; Mal. 3:1). Isaiah the prophet is named because he was more prominent than Malachi, and more of the quoted material comes from him.
MARK—NOTE ON 1:4 John prepares the way for Jesus by calling people to repentance, which means turning to God for forgiveness of sins. Baptism was not the means by which sins were forgiven but rather was a sign indicating that one had truly repented. wilderness. See Isa. 40:3.
MARK—NOTE ON 1:5 all the country of Judea and all Jerusalem. John’s ministry fulfills the promise of a “new exodus” in which Israel is delivered from the wilderness and symbolically enters into the river Jordan again to receive God’s promises of end-time salvation.
MARK—NOTE ON 1:6 John’s clothing and food are like that of other preachers in the desert (see 1 Kings 17:4, 9). On locusts, see note on Matt. 3:4.
MARK—NOTE ON 1:7–8 The one for whom John is preparing the way (Isa. 40:3; Mal. 3:1) will baptize . . . with the Holy Spirit (Isa. 32:15; 44:3; Joel 2:28; see note on Matt. 3:11). Untying the straps of sandals could be the responsibility of a low servant, but it was something that a Jewish person was not supposed to do.
MARK—NOTE ON 1:9 was baptized. Jesus identifies with the sins of his people, even though he himself is free from sin (10:45). Galilee is the region west of the Jordan and the Sea of Galilee and north of Samaria. In the NT era Galilee was ruled by Herod the Great (see note on Matt. 2:1), then by his son Herod Antipas (Matt. 14:1; Mark 6:14), and then by Herod Antipas’s nephew Herod Agrippa I.
MARK—NOTE ON 1:10–11 Mark uses the word immediately 41 times in his Gospel. It suggests a sense of urgency and often introduces a new incident or a surprising turn of events. The Spirit of God descends upon Jesus at his baptism (see note on Luke 3:22). Jesus is thus commissioned for a unique service (see Isa. 11:2; 42:1; 61:1). Mark quotes from the OT to show that Jesus is the Son of God (Ps. 2:7) and the servant of God (Isa. 42:1). The heavenly voice confirms the eternal sonship of Jesus. All three persons of the Godhead—the Spirit, the Father, and the Son—are involved here.
MARK—NOTE ON 1:12–13 tempted by Satan. See note on Matt. 4:1. “Being tempted” indicates that the temptations happened over the 40-day period and were not limited to the three temptations mentioned by Matthew (Matt. 4:1–11) and Luke (Luke 4:1–13).
MARK—NOTE ON 1:14–15 The gospel is the “good news” that the kingdom of God is at hand. God’s rule over people’s hearts and lives is now being established, and people should repent and believe in the gospel. The kingdom will ultimately include the restoration of all creation (see Rev. 21:1), but that will come in stages.
MARK—NOTE ON 1:16–8:26 Demonstration of Jesus’ Authority. The first half of Mark’s Gospel shows that Jesus has authority over sickness, over the laws of nature, and over the demonic world. It also highlights Jesus’ unique and authoritative teaching, and his sending out of his disciples.
Jesus spent most of his life and ministry in the region of Galilee, a mountainous area in northern Palestine. Jesus grew up in the hill town of Nazareth, about 3.5 miles (5.6 km) south of the Gentile administrative center of Sepphoris. Soon after he began his public ministry, Jesus relocated to Capernaum on the Sea of Galilee. By Jesus’ time, a thriving fishing industry had developed around the Sea of Galilee, and several of Jesus’ disciples were fishermen.
MARK—NOTE ON 1:16–3:12 Jesus’ Early Galilean Ministry. The call of the disciples is intertwined with descriptions of Jesus’ authority over demons and sickness, as well as with authoritative teaching.
MARK—NOTE ON 1:20 they left their father . . . with the hired servants. Several of Jesus’ first disciples were not poor but were self-employed fishermen. As seen here, James and John were part of a family business. Levi (2:14) was a fairly well-to-do tax collector.
MARK—NOTE ON 1:22 The main purpose of Jesus’ earthly ministry was teaching rather than performing miracles or casting out demons, although these actions showed that God was with him. The scribes mentioned here may have been a local group of men who taught in the synagogues, rather than the scribes who “came down from Jerusalem” (3:22). Jesus taught with his own divine authority, not simply repeating the traditions of others.
MARK—NOTE ON 1:23–25 By naming Jesus as the Holy One of God, the demon may have been trying to exercise power over Jesus.
MARK—NOTE ON 1:26–28 they were all amazed. Casting out this demon confirms Jesus’ authority to teach. See note on Matt. 12:27.
MARK—NOTE ON 1:32–34 Sundown marks the end of the Sabbath (roughly 6:00 P.M. Saturday). People are now permitted to come to Jesus with their needs.
MARK—NOTE ON 1:40 A leper is ceremonially unclean (Lev. 13:45–46). As an outcast, he is financially and socially isolated, and is dependent on charity.
MARK—NOTE ON 1:41–42 touched him. Instead of the leper making Jesus unclean, Jesus’ touch actually makes the leper clean.
MARK—NOTE ON 1:44 say nothing. This is Mark’s first report of Jesus telling a healed person not to tell anyone of his being healed (see note on Matt. 8:4). Show yourself to the priest is commanded so that the healed person will be declared ceremonially clean (Lev. 14:2–31).
MARK—NOTE ON 1:45 The people often miss the true purpose of Jesus’ ministry by focusing too much on his miracles.
| Reference | Point of Conflict |
|---|---|
| 2:1–12 | forgiveness |
| 2:15–17 | eating with sinners |
| 2:18–22 | fasting |
| 2:23–28 | Sabbath |
| 3:1–6 | Sabbath, and the decision to kill Jesus |
MARK—NOTE ON 2:1 Jesus returns to Capernaum (c. 20 miles [32 km] northeast of Nazareth), which serves as the base for his Galilean ministry.
MARK—NOTE ON 2:2 no more room. The house probably held no more than 50 people.
MARK—NOTE ON 2:4 The flat roof consisted of branches or sticks combined with clay. It could be accessed from the outside (see note on Luke 5:19).
MARK—NOTE ON 2:5–7 Their faith probably refers to the faith of the friends who brought the paralytic to Jesus, but it may include the faith of the paralytic as well (see note on James 5:15). your sins are forgiven. Jesus claims to be able to forgive sins, as God alone can. Therefore his opponents think that he is guilty of blasphemy, which is punishable by death (Lev. 24:10–23; Num. 15:30–31; Mark 14:62–64).
MARK—NOTE ON 2:8 perceiving . . . that they thus questioned within themselves. See note on Matt. 24:36.
MARK—NOTE ON 2:9–11 Which is easier? The fact that Jesus can do the visible miracle (heal the paralytic) is evidence that he can also do the more difficult invisible miracle (forgive sins).
MARK—NOTE ON 2:10 The healing of the paralytic verifies that Jesus also has divine authority . . . to forgive sins. Son of Man is the way Jesus most frequently refers to himself in Mark’s Gospel. The term refers to both his human and his divine natures. See 8:38; 13:26; compare Dan. 7:13–14.
MARK—NOTE ON 2:14 Jesus continues to focus on “teaching” (v. 13; see note on 1:14–15). Levi (also called “Matthew”; 3:18; Matt. 9:9) collected taxes and thus was despised for collaborating with the Roman Empire. Most tax collectors kept some of the tax money for themselves. “Beside the sea” (Mark 2:13) suggests that the tax booth was by the Sea of Galilee and was used for taxing fishermen.
MARK—NOTE ON 2:15–16 To recline at table indicates personal friendship. When dining formally in a home, guests reclined on a couch that stretched around three sides of a room. The guests’ heads were toward the tables and their feet toward the wall. tax collectors and sinners. According to the Pharisees (see note on John 1:24), Jesus should keep himself “clean” from such people (see Lev. 10:10).
Reclining at the table. During formal dinners in NT times, guests reclined on a couch that stretched around three sides of a room (2:15). The host took the central place surrounded by a U-shaped series of tables. The most honored guests reclined on either side of the host, with the guests’ heads toward the tables and their feet toward the wall.
MARK—NOTE ON 2:17 Jesus compares those who are well to those who are righteous, and those who are sick to sinners.
MARK—NOTE ON 2:18 fasting. See note on Matt. 6:16–18.
MARK—NOTE ON 2:19–20 Jesus refers to himself as the bridegroom. In the OT, God the Father was the bridegroom (see Isa. 62:5; Hos. 2:19–20). then they will fast. When Jesus is taken away from his disciples (when he dies), they will return to fasting in order to seek God’s presence. But they do not need to do that when he is still with them (see Isa. 53:8).
MARK—NOTE ON 2:21–22 unshrunk cloth . . . old garment. . . . new wine . . . old wineskins. The kingdom of God is not merely a patch over the Mosaic law and Jewish traditions. Jesus brings a new era, with new ways.
MARK—NOTE ON 2:23–24 Deuteronomy 23:25 implies that, if a person is hungry, he is permitted to eat heads of grain from any field he might pass by. However the Pharisees decreed that, since plucking the grain involves “work,” it could not be done on the Sabbath.
MARK—NOTE ON 2:25–26 The fact that David ate the bread of the Presence (1 Sam. 21:1–6) means that, if there is a serious need, actions are allowed on a Sabbath that otherwise might not be permitted.
MARK—NOTE ON 2:27–28 Son of Man. See note on Matt. 8:20. If the Sabbath is for the benefit of mankind, and if the Son of Man is Lord over all mankind, then the Son of Man is surely lord even of the Sabbath.
MARK—NOTE ON 3:2 The scribes believe that healing is a form of work and thus is not permitted on a Sabbath. Accuse is a technical term which means they are looking for legal evidence against Jesus.
Why does Mark say “immediately” so often? The Greek word translated “immediately” occurs in the Gospel of Mark more often than in the rest of the NT combined. The frequent use of the word stresses the importance of an event and helps to show that Christ’s ministry has a divine purpose and plan behind it.
MARK—NOTE ON 3:3–5 To do good on the Sabbath would not violate the OT law, but it would violate the opponents’ Pharisaic tradition. Their tradition misses the point of the Mosaic law: to love God and one’s neighbor (see 12:29–31). Stretch out your hand. See note on Luke 6:10.
MARK—NOTE ON 3:6 The Pharisees were quite different from the Herodians, who were friends and supporters of the Herodian family dynasty (see note on Matt. 22:16). However, these two groups held counsel together (see Ps. 2:2) in order to destroy Jesus, who was their common enemy (Mark 14:1–2).
MARK—NOTE ON 3:7–8 Idumea. The region south of Judea. beyond the Jordan. The region east of the Jordan River. Tyre and Sidon. The region north of Galilee. All of these regions had belonged to Israel during the time of the judges, and descendants of the 12 tribes had resettled in the area following the Babylonian exile.
MARK—NOTE ON 3:11–12 Jesus forbids unclean spirits to speak about him, so that they will not reveal his true identity before he wants to make himself known.
MARK—NOTE ON 3:13–6:6 Jesus’ Later Galilean Ministry. Jesus appoints his disciples to teach what he teaches and to do what he does. Parables, nature miracles, and healings expand the range of his authority, which is met with rejection in Nazareth.
MARK—NOTE ON 3:14–15 Jesus appointed the twelve, whom he called out of the larger crowd that had been following him (vv. 7–9). The Twelve have a specific task: (1) that they might be with him, and (2) that he might send them out (1:17; 9:37). This is why they were called apostles (which means “sent out”; see note on Rom. 1:1). They were to (1) preach about the kingdom of God (Mark 1:14, 39; 6:12), (2) cast out demons (1:34, 39), and (3) heal the sick (6:13). The fact that Jesus chose 12 apostles is probably related to the 12 tribes of Israel (Rev. 21:14).
MARK—NOTE ON 3:16–17 The core group of three disciples (see 5:37; 9:2; 14:33) is mentioned first: (Simon) Peter, James, and John. See note on Matt. 10:2.
MARK—NOTE ON 3:19 Judas Iscariot, who betrayed him is mentioned last.
MARK—NOTE ON 3:20 Jesus returns home, that is, to the place where he stayed in Capernaum (see note on 2:1).
MARK—NOTE ON 3:21 The members of Jesus’ earthly family believe he is out of his mind (see John 7:5) because of all that has happened. (Some of Jesus’ brothers did later believe in him; see note on 1 Cor. 9:4–5.)
MARK—NOTE ON 3:22 Beelzebul. See note on Matt. 10:25. by the prince of demons he casts out the demons. See note on Matt. 9:34.
MARK—NOTE ON 3:29 blasphemes against the Holy Spirit. Looking forward to the substitutionary atonement of Jesus, v. 28 emphasized that “all sins will be forgiven.” However, if a person persistently gives credit to Satan for what is actually done by the power of God—that is, if a person is convinced that the Holy Spirit’s testimony about Jesus is satanic—then such a person never has forgiveness. (See note on Luke 12:10.)
MARK—NOTE ON 3:35 Those who follow Jesus are the true family of God: whoever does the will of God (see John 7:17; Rom. 12:2), he is my brother and sister and mother (see Heb. 2:11–12).
MARK—NOTE ON 4:1–34 Mark provides several examples of Jesus teaching in parables. To the hard-hearted, parables are a warning; to those who are open-hearted, they illustrate principles of the messianic rule of God. A parable consists of a story and its corresponding intended message.
MARK—NOTE ON 4:3–7 a sower went out to sow. Farmers in Bible times sowed their seed without first plowing the ground. Thus the seed fell on various kinds of ground.
MARK—NOTE ON 4:8 thirtyfold and sixtyfold and a hundredfold. A tenfold return would have been considered a good crop. However, see Gen. 26:12.
MARK—NOTE ON 4:9 Having ears to hear involves giving up one’s pride and submitting to God. See Isa. 43:8.
MARK—NOTE ON 4:11 The secret of the kingdom of God means the nature of God’s rule over individuals and over the community of his people (see note on Matt. 13:10–11). Those who do not (yet) participate in the messianic community are outside.
MARK—NOTE ON 4:12 By quoting Isa. 6:9–10, Jesus is warning that some of those who hear his parables will hear but not understand, just like the ancient Israelites.
MARK—NOTE ON 4:13 How then will you understand? Jesus hints that even the disciples may suffer from hard hearts (see 8:17–18).
MARK—NOTE ON 4:21–22 The proclamation of the kingdom of God is like bringing an oil lamp into a room (see Matt. 5:15). It reveals hidden things such as hard hearts.
What did people use for lamp fuel? In OT times, people used animal fat as fuel for their lamps. By NT times, this had been replaced with olive oil. Olives were usually pressed two or three times. Oil from the first pressing was used for food. Oil from the second and third pressing was used as fuel for lamps.
MARK—NOTE ON 4:23 ears to hear. See note on v. 9.
MARK—NOTE ON 4:24–25 If a hearer accepts Jesus’ message of the kingdom, then God will give an increased measure of understanding and blessing.
MARK—NOTE ON 4:26–29 The people of Jesus’ day expected God’s kingdom to come suddenly, but Jesus tells them it will begin in a small way (first the blade, then the ear) and then will grow slowly but steadily amid adversity. It will reach its full growth and glory only at the second coming of Jesus. See note on vv. 30–32.
MARK—NOTE ON 4:29 Sickle and harvest are symbolic language for the last judgment (see Joel 3:13).
MARK—NOTE ON 4:30–32 A third parable teaches that the kingdom of God begins in a small and unnoticed way, which is not what the people expected (see note on vv. 26–29). A mustard seed (see note on Matt. 13:31–32) could produce a bush as large as 3 by 12 feet (0.9 by 3.7 m). The nesting of birds in the shadow of the grown bush is a picture of divine blessing (see Ps. 91:1–2).
MARK—NOTE ON 4:34 He did not speak to them without a parable means that Jesus regularly included parables in his teaching. It does not mean he spoke only in parables.
MARK—NOTE ON 4:36 On Galilean boats, see note on Matt. 4:21.
MARK—NOTE ON 4:37 The Sea of Galilee is 696 feet (212 m) below sea level, resulting in sudden storms (windstorm; see 6:48).
MARK—NOTE ON 4:38 Asleep on the cushion is an eyewitness detail included only in Mark’s account of this incident. He was probably told about it by Peter (see Introduction: Author, Date, and Recipients). Jesus’ sleeping indicates lack of fear and also great fatigue—a reminder that he was fully human as well as fully divine.
MARK—NOTE ON 4:39 Peace! Be still! Jesus displays his divine power over nature (compare Ps. 107:25–30; Amos 4:13).
MARK—NOTE ON 4:40 afraid. The cure for fear is faith in Jesus.
MARK—NOTE ON 5:6–7 Ran and fell down before Jesus may mean that the demons unwillingly submitted to Jesus’ greater power, or that the man himself longed to be free of the demonic influence, or some of both.
The one true God. Mark emphasizes the divine Sonship of Jesus. In NT times the Roman emperor was worshiped by many as a god or as a “son of god.” It was essential, then, for Mark to make it clear that Jesus was the Son of the one true God. Jesus is not a tribal deity only for Jews, but is to be received by all peoples and cultures as Lord of all.
MARK—NOTE ON 5:8 Was saying (imperfect tense) indicates that Jesus had told the demon more than once to come out of the man, but it had not obeyed.
MARK—NOTE ON 5:9 My name is Legion. A legion was the largest unit of the Roman army, with as many as 6,000 soldiers. This does not necessarily mean that there were 6,000 demons in the man, only that there were a great many.
MARK—NOTE ON 5:11 It is not surprising to find ceremonially unclean pigs in the Gentile Decapolis region.
MARK—NOTE ON 5:13 See note on Matt. 8:30–34.
MARK—NOTE ON 5:15 they were afraid. See note on Luke 8:37.
MARK—NOTE ON 5:18–20 that he might be with him. It is possible that the restored man was asking Jesus for permission to join the inner circle of disciples (see 3:14), but Jesus wanted him to be a witness to God’s power in the Decapolis. Jesus often discouraged such publicity, so that the people would not try to make him a political messiah (see note on Matt. 8:4). But apparently Jesus knew that the Gentile people of the Decapolis would not do this. The work of the Lord in Mark 5:19 is described as the work of Jesus in v. 20, indicating that Jesus shares the same nature as God himself.
MARK—NOTE ON 5:21 to the other side (see note on Matt. 8:28). Jesus returns to the Galilean side of the sea.
MARK—NOTE ON 5:22 The laymen who were rulers of the synagogue presided over the affairs of the synagogue, including organizing and teaching in synagogue services. Most of them were Pharisees (on synagogues, see note on Luke 4:16 and The Synagogue and Jewish Worship).
MARK—NOTE ON 5:25–27 discharge of blood. On account of her condition, the woman is ceremonially unclean (see Lev. 15:25–28). She is not permitted to enter the temple section reserved for women, or to be in public without making people aware of her condition. touched his garment. Jesus makes the woman clean by his power, instead of becoming unclean himself (see Lev. 15:19–23; Mark 1:41; 5:41).
MARK—NOTE ON 5:31–33 Fear and trembling can lead to faith (see note on 4:40).
MARK—NOTE ON 5:34 The Greek word for made (you) well can mean either “heal” or “save” (see note on Matt. 9:22).
MARK—NOTE ON 5:35 Verses 35–43 resume the account of Jairus’s daughter (vv. 22–24).
MARK—NOTE ON 5:36 Do not fear, only believe. Again, Jesus shows that faith is the solution to fear (see 2:5; 4:40).
MARK—NOTE ON 5:37 Peter and James and John. Only the inner circle of disciples is permitted to join Jesus (see 1:29; 9:2; and note on 3:16–17).
MARK—NOTE ON 5:38–40 weeping and wailing loudly. Some in the crowd were professional mourners, who were expected to be present even at funerals for the poor (see note on Matt. 9:23). The child is not dead but sleeping. The child had indeed died (see Luke 8:55), but from Jesus’ viewpoint her death is but sleep.
MARK—NOTE ON 5:41 Touching a dead person renders one ceremonially unclean (Lev. 22:4; Num. 19:11), but once again Jesus overcomes uncleanness (see note on Mark 5:25–27), and the girl comes back to life (see 2 Kings 4:17–37; Acts 9:39–41). Talitha cumi. At times, Mark reports Jesus’ statements in Aramaic, which shows that Mark’s writing was based on eyewitness accounts.
MARK—NOTE ON 5:43 no one should know this. See note on Matt. 8:4.
MARK—NOTE ON 6:1–2 synagogue. See note on Luke 4:16 and The Synagogue and Jewish Worship. Jesus was most likely asked to give a message following the reading of Scripture (compare Luke 4:16–30, which was probably the same incident). Where did this man get these things? Until he began his ministry, Jesus’ divine nature was hidden. Even people in his hometown, who had known him since childhood, had no idea that he was also fully God.
MARK—NOTE ON 6:3 Is not this . . . the son of Mary may hint that some people thought Jesus was an illegitimate child. Joseph must have had at least four sons, among whom were James (see Acts 12:17; Gal. 1:19; 2:9, 12) and Judas (not the betrayer; see Introduction to Jude: Author, Date, and Recipients), as well as at least two daughters (on Jesus’ brothers and sisters, see note on Matt. 13:55–56).
MARK—NOTE ON 6:4 Like other prophets before him (e.g., 2 Chron. 36:16; Jer. 11:21; Mark 6:17), Jesus is not honored by his own family or by his hometown.
MARK—NOTE ON 6:5–6 could do no mighty work there. Jesus will not force his miracles on a hostile, skeptical audience. Nevertheless, he continues teaching (see 1:22; 4:1, 2; 6:2, etc.).
MARK—NOTE ON 6:7–8:26 Work beyond Galilee. The disciples are sent out to spread the message of God’s kingdom, to heal, and to cast out demons. Jesus again demonstrates his authority and warns his disciples against hard hearts.
MARK—NOTE ON 6:7–13 Jesus sends out the twelve disciples to proclaim repentance (vv. 10–12), cast out unclean spirits (v. 7), and heal (v. 13). See 3:14–15.
MARK—NOTE ON 6:8–9 no bread, no bag, no money in their belts. These provisions are to come from people who repent upon hearing the disciples’ message. See note on Luke 9:3.
MARK—NOTE ON 6:11 Jews who returned from Gentile regions were to shake off the dust that is on their feet as a form of cleansing. Here the action also serves as a sign against towns that reject God’s message.
Shake the dust from your feet. In ancient times, when Jews returned from a Gentile area, they would sometimes shake the dust off their feet (6:11) to avoid contamination from Gentiles. The act of shaking off the dust illustrates that people who reject God’s message are accountable to God alone.
MARK—NOTE ON 6:13 Oil was commonly used in prayer for healing (see note on James 5:13–14).
MARK—NOTE ON 6:14–56 The death of John the Baptist casts an ominous shadow on Jesus’ future. Jesus’ life is in danger, partly because of his authoritative, miraculous deeds.
MARK—NOTE ON 6:14b–15 The list of popular beliefs about Jesus includes that he is (1) the revived John the Baptist, (2) the expected Elijah (see Mal. 3:1–2; 4:5–6), or (3) one of the prophets. Many Jews expected that Elijah, who was caught up to heaven without dying (2 Kings 2:11), would return at the end of time. (See Mark 9:11–13; Luke 1:17.) The third belief—that Jesus was “a prophet, like one of the prophets of old”—might have been based on Deut. 18:15, 18.
MARK—NOTE ON 6:14a Herod Antipas served under Rome as an administrator of Galilee and Perea (4 B.C.–A.D. 39). He was not technically a King, although his contemporaries may have referred to him as such (see v. 23).
MARK—NOTE ON 6:17 John the Baptist had publicly charged Herod Antipas with breaking the law by marrying Herodias, the former wife of his still living half brother (see Lev. 18:16; 20:21). In response, Herod had put John in prison (see note on Matt. 14:3–4).
MARK—NOTE ON 6:18 It is not lawful. Even though Herod Antipas was not a Jew, John did not hesitate to tell him he had violated God’s moral law (see Lev. 18:16).
MARK—NOTE ON 6:19–20 Herod feared John. Perhaps he feared an uprising on account of John’s popularity (1:5). Or perhaps he feared divine punishment for his sin.
MARK—NOTE ON 6:23 Up to half of my kingdom should be seen as a figure of speech rather than a literal promise.
MARK—NOTE ON 6:30 returned. See vv. 7–13.
MARK—NOTE ON 6:34 like sheep without a shepherd. See Num. 27:17; Ezek. 34:4–5. Jesus teaches the people, functioning as the good shepherd (compare Ps. 23:1–4; Isa. 40:11; Jer. 23:4).
MARK—NOTE ON 6:36–37 Two hundred denarii represented 200 days’ wages for a laborer.
MARK—NOTE ON 6:41–42 As God provided manna in the desert, so Jesus provides food in a deserted place. The feeding of the 5,000 reinforces Jesus’ proclamation: after feeding them the Word of God (v. 34), he miraculously provides physical food.
MARK—NOTE ON 6:43 they took up twelve baskets full. As with the miracles of Elijah and Elisha (see 1 Kings 17:16; 2 Kings 4:7, 42–44), much food is left over. Jesus did not want any food to be wasted.
MARK—NOTE ON 6:45 Bethsaida. See note on Luke 9:10.
MARK—NOTE ON 6:48 fourth watch. 3:00 A.M. to 6:00 A.M. The Sea of Galilee is 696 feet (212 m) below sea level, resulting in violent downdrafts and sudden windstorms (see 4:37). Jesus sees the disciples’ need and walks on water toward them (compare Job 9:8; Ps. 77:20; Isa. 43:16). He meant to pass by them, not to avoid them, but so that they would see him walking on the water. The passage echoes the incident where God “passed” before Moses (Ex. 33:19, 22; 34:6), giving a glimpse of his glory. See Job 9:11, where Job says that God “passes by” him. By walking on the water, Jesus is essentially proclaiming his deity.
MARK—NOTE ON 6:49–50 “It is I” echoes Ex. 3:14.
MARK—NOTE ON 6:51–52 Even though Jesus had multiplied the loaves and had walked on the water, the disciples’ hearts were hardened and they didn’t realize who he was. See 8:18–21.
MARK—NOTE ON 6:53 The northeasterly wind had caused the ship to drift southwestward, bringing them to Gennesaret instead of their intended destination of Bethsaida.
MARK—NOTE ON 7:1–23 Conflict arises between the Pharisees and Jesus over the issue of true moral purity.
What is “Corban”? Corban (7:11) literally means “dedicated to God.” Jewish tradition said that money set aside for the care of one’s parents could be given to the temple instead. Jesus said that this tradition allowed people to avoid honoring their parents as the law required.
MARK—NOTE ON 7:5 Scribes are sent from Jerusalem (v. 1) to investigate the situation brought about by Jesus’ popularity. eat with defiled hands. The disciples are not breaking the Mosaic law but rather the tradition of the elders that prescribed ritual washing of hands, utensils, and furniture (see vv. 2–4). By his example, Jesus implies that his disciples may ignore these traditions (see Luke 11:37–38).
MARK—NOTE ON 7:10–13 honor your father and your mother (see Ex. 20:12; 21:17; Deut. 5:16). Jewish tradition allowed that funds committed for the care of parents could be declared Corban (“dedicated to God”; see Lev. 1:2; 2:1). This would mean that the person no longer had to give anything to his parents. thus making void the word of God. The Corban tradition was just one example of a “tradition of men” that nullified an important “commandment of God” (Mark 7:8; see Ex. 20:12).
MARK—NOTE ON 7:15 can defile him. The problem of the defiled human heart is much more serious than mere ceremonial impurity (see Jer. 17:9–10). Throughout Scripture, the heart refers to the center of one’s being, including the mind, emotions, and will (see Prov. 4:23).
MARK—NOTE ON 7:19 declared all foods clean. The Mosaic ceremonial laws distinguished between “clean” and “unclean” foods (see Lev. 11:1–47). The purpose of these laws was to make people aware of their sin as a barrier to fellowship with a holy God. But after Jesus, through his atoning death, made possible the forgiveness of sins and full fellowship with God, the ceremonial laws would no longer be required.
MARK—NOTE ON 7:24–30 Jesus went first to the people of Israel. However, these verses foreshadow the future ministry of the disciples to the Gentiles.
Almost all of Jesus’ ministry took place within the traditional borders of Israel in areas dominated by Jews. Yet Jesus also traveled to the region of Tyre and Sidon, where he healed a Gentile woman’s daughter, and to the region of Decapolis, where he healed many people. It was also at the extreme northern border of Israel at Caesarea Philippi that Peter made his confession that “You are the Christ, the son of the living God,” and Jesus declared, “on this rock I will build my church.”
MARK—NOTE ON 7:24 did not want anyone to know. See note on Matt. 8:4. Jesus was already known in the Gentile region of Tyre and Sidon, where there were many resettled Jews (see note on Mark 3:7–8). Jesus was called first to proclaim God’s kingdom to the people of Israel, but he also spoke of a time when his disciples would take the gospel to the Gentiles (13:10; 14:9).
MARK—NOTE ON 7:26 Elijah had also helped a non-Jewish woman in this area (1 Kings 17:8). Syrophoenician. A native of Phoenicia, which included Tyre and Sidon.
MARK—NOTE ON 7:27 Jesus’ response is surprising and may seem offensive. Taking into account vv. 29–30, one can conclude that Jesus spoke as he did merely to test the woman’s faith.
MARK—NOTE ON 7:28–30 yet even the dogs. The woman’s response to Jesus’ surprising statement (v. 27) is both humble and persistent. Perhaps she understands and humbly accepts that God called Israel first for a particular purpose (see Ex. 4:22).
MARK—NOTE ON 7:31–8:26 As Jesus continues his ministry of teaching and healing, the disciples’ hearts remain hard (8:17–21). They fail to understand who Jesus really is.
MARK—NOTE ON 7:33 Unlike his other healings, Jesus uses physical means to heal the man. This allows him to illustrate the problem of spiritual deafness and blindness (see 8:17–18, 21).
MARK—NOTE ON 7:36 to tell no one. See 1:45; 5:20, 34; 8:26; and note on Matt. 8:4.
MARK—NOTE ON 8:1–10 The feeding of the 4,000 probably took place in Gentile territory. Jesus is the living bread for Gentiles as well as for Jews.
A diet of bread. For many of the poorer people in NT times, as well as for many around the world today, bread might be their entire meal. Jesus called himself the “bread of life.”
MARK—NOTE ON 8:5 Seven. See note on Matt. 15:34.
MARK—NOTE ON 8:6 Giving thanks, breaking bread, and distributing it are common elements in a Jewish meal.
MARK—NOTE ON 8:8 satisfied. . . . left over, seven baskets full. Jesus provides beyond satisfaction (compare 6:43).
MARK—NOTE ON 8:11 The Pharisees demand not just a miracle but a sign from heaven. But they didn’t have the one thing that Jesus required: a fundamental change of heart.
MARK—NOTE ON 8:12 sighed. For other examples of Jesus expressing emotions, see 1:41; 3:5; 7:34. this generation. Compare Deut. 32:5; Ps. 95:10; Mark 9:19. no sign. See note on Matt. 12:39. For the person who has an open heart, Jesus’ miracles should be more than enough to show that he truly is the Messiah.
MARK—NOTE ON 8:13 In v. 10, Jesus crossed the Sea of Galilee traveling west; now he crosses it again, traveling east.
MARK—NOTE ON 8:14–15 Jesus uses leaven to describe the self-centered, self-reliant Pharisees and Herod Antipas. See note on 1 Cor. 5:6–7.
MARK—NOTE ON 8:16 had no bread. The disciples take the term “leaven” (v. 15) literally, showing their ongoing inability to understand spiritual truths (see vv. 17–21).
MARK—NOTE ON 8:17–18 not yet perceive or understand. While the Pharisees reject Jesus’ teaching outright, the disciples are slow to appreciate it. The figurative reference to eyes and ears echoes the healings of the deaf (7:31–35) and blind (8:22–26) men. Jesus wants to open the “ears” and “eyes” of the disciples’ hearts.
MARK—NOTE ON 8:21 Now that Jesus has twice multiplied food, the disciples should understand the significance of these miracles: he who stands before them is none other than the eternal creator and giver of life (see Col. 1:15–20).
MARK—NOTE ON 8:23–25 Jesus led the blind man out of the village, perhaps to get away from hostile onlookers (see 5:40; 6:6). The blind man’s first response, “I see people, but they look like trees, walking,” could be seen as similar to the disciples’ lack of understanding (8:17–21).
MARK—NOTE ON 8:27–16:8 Testing Jesus’ Authority in Suffering. Having displayed his messianic authority and power (1:1–8:26), Jesus is now tested as the Messiah of God.
MARK—NOTE ON 8:27–10:52 Journey to Jerusalem. As Jesus and his disciples journey toward Jerusalem, he warns them three times about his approaching death and teaches them about the cost of discipleship.
MARK—NOTE ON 8:27–29a Caesarea Philippi. See note on Matt. 16:13. Who do people say that I am? Jesus’ questions prepare the disciples for his teaching. He must show them that the Messiah of God is to be humbled (Mark 8:31; 10:45) and then exalted (8:38) for the sake of his people. This goes against popular messianic expectations. On John the Baptist and Elijah, see note on 6:14b–15.
MARK—NOTE ON 8:29b–30 Peter speaks for the Twelve (compare 1:36; 8:32; 9:5; 10:28; 14:29) and confesses Jesus as the Christ, the Messiah (2 Sam. 7:14–16; Psalm 2; Jer. 23:5–6) who they expect will liberate the Jewish people from Rome. Peter’s confession is God-given (Matt. 16:17) but incomplete, for Jesus will also suffer for his people (Isa. 53:1–12; Mark 8:31; 10:45). This is why Jesus charges his disciples to tell no one about him.
MARK—NOTE ON 8:31 must . . . be killed. Christ’s death is necessary because the messianic rule of God must begin with atonement for sin. Christ’s death will be the sacrifice that brings reconciliation between God and man. That Jesus would rise again must puzzle the disciples. They expect only the general resurrection of all mankind at the end of the age, prior to judgment (Dan. 12:2).
MARK—NOTE ON 8:33 turning and seeing his disciples, he rebuked Peter. The fact that Jesus looked at all the disciples implies that his rebuke of Peter was intended for all of them. “Get behind me, Satan!” It is only Peter’s thoughts and words (see v. 32), not him personally, that Jesus rejects as satanic.
MARK—NOTE ON 8:34 Following the first major prediction of his death and resurrection (v. 31), Jesus gives instructions in discipleship to all those who would come after me. They should deny themselves and take up their cross so that they will be free to follow the Messiah (1:18). Each of the major predictions of Jesus’ death and resurrection (see chart) is followed by teaching on discipleship (8:33–9:1; 9:33–50; 10:38–45).
Three times in Mark 8–10 Jesus predicts his death, the disciples fail to understand or to respond appropriately, and he then teaches them about discipleship.
| Announcement of Jesus’ Death | Failure on the Part of the Disciples | Jesus Teaches on Discipleship |
|---|---|---|
| Jesus will suffer, be rejected, killed, and will rise after three days (8:31) | Peter rebukes Jesus (8:32–33) | Jesus commands them to deny themselves, take up their cross, and follow him (8:33–9:1) |
| Jesus will be delivered, killed, and will rise after three days (9:30–31) | The disciples do not understand the saying and are afraid to ask him about it (9:32) | Jesus teaches that the first must be last and that those who receive children in his name receive him (9:33–50) |
| Jesus will be delivered, condemned, mocked, flogged, killed, and will rise after three days (10:33–34) | James and John ask that they may sit next to Jesus in his glory (10:35–37) | Jesus teaches that, to be great, they must become servants; to be first, they must become slaves; and that he came to serve by giving his life as a ransom for many (10:38–45) |
MARK—NOTE ON 8:35 Jesus’ teaching here involves a paradox: The person who lives a self-centered life (would save his life) will not find eternal life with God (will lose it), but the person who gives up his self-centered life (loses his life) for the sake of Christ and the gospel will find everlasting life with God (will save it; see v. 38).
MARK—NOTE ON 8:38 of him will the Son of Man also be ashamed. Jesus claims divine authority in final judgment.
MARK—NOTE ON 9:1 Some standing here who will not taste death probably refers to the three disciples who will accompany Jesus to the Mount of Transfiguration. They will see the kingdom of God . . . come with power. The transfiguration is a “preview” of the glory of Christ in his return (Dan. 7:13–27; Mark 13:26–27). See note on Matt. 16:28.
MARK—NOTE ON 9:2 high mountain. Probably Mount Hermon (see note on Matt. 17:1).
MARK—NOTE ON 9:3 On white as heavenly brightness, compare Dan. 7:9; Luke 24:4; Acts 1:10; Rev. 1:14.
MARK—NOTE ON 9:4 Jesus is greater than both Moses, who represents the Law, and Elijah, who represents the Prophets. Jesus thus fulfills both the Law and the Prophets (see Matt. 5:17). Luke adds the detail that they discuss Jesus’ imminent “departure” (Luke 9:31).
MARK—NOTE ON 9:5 Peter sees Jesus merely as someone similar to Moses and Elijah and wishes to raise tents for them, perhaps because he wants to prolong the experience. Peter does not know what he is saying, for he is speaking impulsively, out of fear (v. 6).
MARK—NOTE ON 9:7 The voice . . . out of the cloud echoes Ex. 24:15–16. This is my beloved Son; listen to him. Jesus, with all his claims, is endorsed by the Father (see Ps. 2:7; Isa. 42:1; Mark 1:11). “Listen to him” echoes Deut. 18:15, 18, where Moses is shown to be a leader-prophet.
A voice from the cloud? In the Bible, clouds are often associated with the presence of God and the mystery and holiness surrounding him (9:7). The prophet Nahum said, “clouds are the dust of his feet” (Nah. 1:3).
MARK—NOTE ON 9:9 tell no one. See note on Matt. 8:4. Jesus commands silence in order to avoid a popular movement that would make him into a political “freedom fighter” (see John 6:15). Such a political role would interfere with his purpose of suffering and dying to save his people.
MARK—NOTE ON 9:10 questioning what this rising from the dead might mean. The disciples expected only the resurrection of all mankind at the end of this age, after the coming of Elijah (see Dan. 12:2).
MARK—NOTE ON 9:12 John the Baptist restored all things by preparing the way for the coming of the ultimate Restorer (see Mal. 3:1; Luke 1:17; Acts 3:21). On John the Baptist as Elijah, see notes on Mal. 4:4–6; Matt. 11:14. be treated with contempt. See Isa. 53:3.
MARK—NOTE ON 9:13 Referring to John the Baptist, Jesus states that Elijah has come. See Luke 1:17. Jesus thus contradicted popular expectations (Mark 9:11), which hoped for the literal return of Elijah.
MARK—NOTE ON 9:19 O faithless generation. Jesus’ burdened expression echoes that of the prophets (e.g., Deut. 32:5, 20; Isa. 6:11; Jer. 5:21–22; see note on Mark 8:12).
MARK—NOTE ON 9:22b–24 The father is merely seeking a miracle from Jesus (if you can do anything), but Jesus calls on him to put his trust in God.
MARK—NOTE ON 9:28–29 “Why could we not cast it out?” The disciples lack the ability to fully carry out their commission from Jesus (see 6:7, 13; 9:18).
MARK—NOTE ON 9:30–31 he did not want anyone to know. Jesus seeks privacy in order to continue teaching his disciples about his impending suffering in Jerusalem (see note on Matt. 8:4).
MARK—NOTE ON 9:32 The disciples do not understand that Jesus, the Messiah, must die; rather, they expect the Messiah to be a political liberator. Nor do they understand the idea of individual resurrection; they expect only the resurrection of all mankind at the last judgment (see Dan. 12:2). Yet they understand enough of what Jesus is saying that they are afraid to ask him anything more. Perhaps they remember that, when Peter expressed disapproval of Jesus’ predictions of suffering, Jesus rebuked him (Mark 8:33).
MARK—NOTE ON 9:33 in the house. Jesus instructs the disciples in the privacy of the home (see 4:10, 34; 7:17; 9:28; 10:10).
MARK—NOTE ON 9:34 who was the greatest. Because they thought the Messiah would be a political liberator, the disciples dream of status, honor, and power.
MARK—NOTE ON 9:35 he sat down. Teachers often sat as they taught.