MARK—NOTE ON 1:1–15 Introduction. Mark begins his account with the public ministry of John the Baptist, the forerunner of Jesus (see note on Matt. 3:1). There is a contrasting parallelism between Mark’s presentation of John and of Jesus: both are characterized by a word from the Lord (Mark 1:2–3 and v. 11); both are described in their person and function (vv. 4–6 and vv. 12–13); and both of their messages are summarized (vv. 7–8 and vv. 14–15).
MARK—NOTE ON 1:1 Rather than emphasizing the events leading up to Jesus’ public ministry in terms of his genealogy and family roots (as do Matthew and Luke) or in terms of its theological foundation (as does John), Mark focuses on its actual beginning. The gospel is the good news of the fulfillment of God’s promises. In the OT (Isa. 40:9; 52:7; Nah. 1:15) “good news” is connected with the saving intervention of God to help his people. of Jesus Christ. The gospel is proclaimed by Jesus, the Messiah, but in a secondary sense the good news is the report about Jesus. Mark communicates both at the beginning and end of his Gospel (Mark 1:1; 15:39) that Jesus is the Son of God.
MARK—NOTE ON 1:2–3 Mark identifies John the Baptist as the predicted one who prepares the way of the Lord (cf. Isa. 40:3; Mal. 3:1). Isaiah the prophet is named because he was more prominent and more of the quoted material comes from him. When the text is expounded in the following verses, Mark refers only to the Isaiah citation. John will be identified by Jesus as the one who comes in the spirit of Elijah (Mal. 4:5; Matt. 11:13–14; Mark 9:11–13; cf. also note on Luke 3:2). The path or “way” is to be readied for “the Lord,” and surprisingly the one who comes after John is both the Lord and the Messiah (Mark 8:29). The following Gospel account demonstrates that Jesus, the Messiah, is also a member of the Godhead.
MARK—NOTE ON 1:4 John prepares the way by calling people to repentance (see notes on Matt. 3:2; 3:5–6): turning away from sin and turning to God for forgiveness of sins. Repentance had to precede baptism, and thus baptism was not the means by which sins were forgiven but rather was a sign indicating that one had truly repented. John labors in the wilderness as a place of purification and fulfillment of prophecy (Isa. 40:3).
MARK—NOTE ON 1:5 all the country of Judea and all Jerusalem. John’s ministry represents a fulfillment of the promise of a new exodus (cf. Isa. 11:11–15; 40:3–11; 42:16; 43:2, 5–7, 16–19; 48:20–49:11; 51:10) in which Israel is delivered from the wilderness, and, so to speak, enters into the river Jordan again (as in Josh. 3:1–4:24) to receive God’s promises of end-time salvation. confessing their sins. God was working in people’s hearts, calling them to turn back to himself, in preparation for the coming Messiah.
MARK—NOTE ON 1:6 John’s clothing and food correspond to that of other preachers in the desert (cf. 1 Kings 17:4, 9; Mal. 3:1; 4:5–6). On locusts, see note on Matt. 3:4.
MARK—NOTE ON 1:7–8 John’s expectation of the mightier one is connected with Isa. 40:3. The coming one (Isa. 40:3; Mal. 3:1) is both human (sandals) and divine (“the LORD,” Isa. 40:3) and will baptize … with the Holy Spirit (see note on Matt. 3:11). Untying the straps of sandals can be the responsibility of a low servant, but it was something that a Jewish person was not supposed to do. The baptism with the Spirit represents the fulfillment of God’s promises in the OT (see Isa. 32:15; 44:3; Ezek. 11:18–19; Joel 2:28).
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). On Nazareth, see Luke 1:26. Galilee is the region west of the Jordan and the Sea of Galilee and north of Samaria. In the NT era Galilee was successively ruled by Herod the Great (see note on Matt. 2:1), his son Herod Antipas (Matt. 14:1; Mark 6:14), and then by Herod Antipas’s nephew Herod Agrippa I. Jordan. See note on Matt. 3:13.
MARK—NOTE ON 1:10–11 Immediately is a favorite word of Mark’s (he uses Gk. euthys, “immediately, at once,” 41 times). It imparts a sense of speed and urgency and often introduces a new incident or a surprising turn of events within an incident. The Spirit of God descends upon Jesus in his baptism (see notes on Matt. 3:16; Luke 3:22). Jesus is thus commissioned for a unique service (cf. Isa. 11:2; 42:1; 61:1). Mark’s allusions to the OT here involve Jesus’ claim to be the Son of God (Ps. 2:7) and the servant of God (Isa. 42:1). The heavenly voice confirms the eternal, love-filled Sonship of Jesus (see note on Matt. 3:17). Note that all three persons of the Godhead—the Spirit, the Father, and the Son—are involved here.
MARK—NOTE ON 1:12–13 At the commencement of Jesus’ public ministry, God the Spirit paradoxically drives him into the wilderness to be tempted by Satan (see note on Matt. 4:1). Jesus’ battle against the powers of darkness has begun. “Being tempted” indicates that the temptations happened over the 40-day period and were not confined to the three temptations mentioned by Matthew (Matt. 4:1–11) and Luke (Luke 4:1–13). Surrounded by evil and in danger from wild animals, Jesus is nevertheless not abandoned, for he has the presence of the Holy Spirit, and the angels were ministering to him (see note on Matt. 4:11).
MARK—NOTE ON 1:14–15 These verses summarize Jesus’ preaching ministry. The gospel (see note on v. 1) is the “good news” that the kingdom of God is at hand, meaning that God’s rule over people’s hearts and lives is now being established, and people should repent and believe in the gospel (on repentance and faith, see notes on Matt. 3:2; Acts 2:38). The kingdom is more than simply the rule of the Spirit within people, since the kingdom will ultimately include the restoration of all creation (see Rev. 21:1). However, Jesus has not yet revealed the fact that the kingdom will come in stages. How Jesus relates to this kingdom will be seen in the following chapters. Initially, he is the one who proclaims the coming saving rule of God.
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 1:16–8:26 Demonstration of Jesus’ Authority. The first half of Mark’s Gospel is dedicated to the demonstration of Jesus’ authority over sickness, laws of nature, and the demonic world. He also calls, appoints, and sends out his disciples while regularly teaching in a unique and authoritative way.
MARK—NOTE ON 1:16–3:12 Jesus’ Early Galilean Ministry. The call of the disciples is intertwined with narrative descriptions of Jesus’ authority over demons and sickness, as well as with authoritative teaching (see note on Matt. 4:12–25).
MARK—NOTE ON 1:17 Jesus calls his disciples to be fishers of men, an assignment they will fulfill as they have continual fellowship with him and carry out the mission that Jesus gives them (3:14). Jesus’ words recall Jer. 16:15–17, where “fishers” and “hunters” of men will call people back from idols to God after judgment has occurred. This call happens in a context of purification (Jer. 16:17) and will include Gentiles (Jer. 16:19).
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 or, as in this case (James and John), were part of a family business. Levi (2:14) was a fairly well-to-do tax collector.
MARK—NOTE ON 1:21 Excavations at Capernaum (Talhum) have revealed residential structures, a synagogue, and an octagonal Christian site. Capernaum’s prominent, well-preserved synagogue has been dated (based on thousands of coins found below its pavement) to the fourth or fifth century A.D. (though some argue it is earlier); however, beneath this were found walls of a previous structure, which is very likely the synagogue of Jesus’ day. The fifth-century octagonal building, designed like many Byzantine commemorative Christian holy places, stands over a fourth-century church built by modifying a first-century house. This marks the traditional site of Peter’s home.
MARK—NOTE ON 1:22 The core purpose of Jesus’ earthly ministry was teaching, rather than performing miracles or casting out demons—actions which accompanied his teaching and attested to God’s presence with him (see v. 15; 2:1–12; 3:1–6; 7:1–13). The scribes mentioned here may have been a local group of pious, literate men who taught in the synagogues, in distinction from the higher-ranking scribes who “came down from Jerusalem” and were bold enough to challenge Jesus directly (3:22). Jesus taught with his own divine authority, not simply repeating the traditions of others.
MARK—NOTE ON 1:23–25 An unclean spirit tries to resist Jesus’ power and his teaching on the kingdom of God, but he correctly fears that Jesus has come to destroy him. The act of naming Jesus as the Holy One of God may display the demon’s attempt at exercising power over Jesus. But Jesus resists and tells the unclean spirit, “Be silent.”
MARK—NOTE ON 1:26–28 they were all amazed. Casting out this demon reinforces Jesus’ authority to teach. See notes on Matt. 12:27; 12:28; 12:29.
MARK—NOTE ON 1:32–34 Sundown marks the end of the Sabbath (roughly 6:00 P.M. Saturday); people are now permitted to move about and to come to Jesus with their needs. Jesus heals mercifully and casts out demons, thereby substantiating the authority given him by his heavenly Father. (On the difference between demonic oppression and illness, see note on Matt. 8:16–17.) When Jesus casts out demons, it shows that the kingdom of God is advancing, driving back the power of the enemy over people’s lives.
MARK—NOTE ON 1:35 Four verbs (rising/departed/went/prayed) emphasize Jesus’ resolve to have fellowship with his Father. Jesus prayed at a very early hour: while it was still dark.
MARK—NOTE ON 1:37–38 Everyone is looking for you. Peter and the others only see the needs and therefore do not understand why Jesus went away to pray (v. 35). Jesus intentionally removes himself from the crowds and then goes on to the next towns, obeying the Father’s call to preach the gospel.
MARK—NOTE ON 1:40 A leper is ceremonially unclean (Lev. 13:45–46; see also note on Matt. 8:2–3). As an outcast, he is financially and socially isolated, dependent on charity.
MARK—NOTE ON 1:41–42 touched him. Jesus’ love, mercy, and power are such that his touch, instead of making Jesus unclean, 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 and will be socially rehabilitated (Lev. 14:2–31). It may be commanded in a secondary sense to bear witness to the priest (for a proof to them) of his having been healed by Jesus.
MARK—NOTE ON 1:45 The joy of the healed man overrides Jesus’ injunction to silence and therefore Jesus could no longer openly enter a town, lest he be mobbed. So Jesus cannot stay hidden (e.g., v. 45; 3:7–12, 20; 6:31–33). Mark often emphasizes how the crowds’ excessive attention to Jesus’ miracles is a frequent problem, causing the crowds to miss the true purpose of his ministry (i.e., to proclaim the good news of the kingdom).
MARK—NOTE ON 2:1 Jesus returns from his time of preaching and ministry throughout Galilee (see 1:38–45) to Capernaum (c. 20 miles [32 km] northeast of Nazareth; see map), which serves as the base for his Galilean ministry. at home. Jesus seems to be living now in Capernaum.
MARK—NOTE ON 2:2 no more room. At the most, perhaps 50 people could come into the house; the rest must listen from outside. Jesus’ core concern is to proclaim the word (e.g., 1:38–39; 3:14; 6:12; 13:10; 14:9), including his teaching about the imminent rule of God and the need for repentance and trust in him (see note on 1:14–15; also 4:14–20, 33; 7:13; 8:38; 10:24; 13:31).
MARK—NOTE ON 2:3 paralytic. See note on Matt. 9:2.
MARK—NOTE ON 2:4 A flat roof could be accessed from the outside. It consisted of branches or sticks, combined with clay, and Luke adds the detail that this roof also had clay “tiles” (see note on Luke 5:19), which were used on some houses at that time.
MARK—NOTE ON 2:5–7 their faith. “Their” is plural and most naturally refers to the faith of the friends who brought the paralytic to Jesus but may include the faith of the paralytic as well (see note on James 5:15). your sins are forgiven. An OT prophet might declare, “The LORD also has put away your sin” (2 Sam. 12:13). Jesus, however, claims to be able to forgive sins directly, as God alone can. The opponents reason therefore that Jesus is guilty of blasphemy, which is punishable by death (Lev. 24:10–23; Num. 15:30–31; see Mark 14:62–64).
MARK—NOTE ON 2:8 perceiving … that they thus questioned within themselves. Jesus’ divine nature is revealed in his ability to read their thoughts. (Cf. note on Matt. 24:36 concerning the limits and extent of Jesus’ knowledge in his human and divine nature as the incarnate Son of God.)
MARK—NOTE ON 2:9–11 Which is easier … ? On the surface, of course, it is easier to say the words, “Your sins are forgiven,” because that is something invisible and impossible to disprove. But it is harder to say, “take up your bed and walk” because, if the man does not get up, the one who said the words will be shown to have no authority to heal. On a deeper level, however, it is harder to forgive sins, because only God can forgive sins—at the cost of Christ’s death on the cross. The logic here is that, since Jesus can do the visible miracle (heal the paralytic), this is evidence that he also has the power to do the invisible miracle (forgive sins).
View this chart online at http://kindle.esvsb.org/c130
| 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 2:10 Jesus’ healing of the paralytic verifies that he also has divine authority … to forgive sins. That Jesus is the Son of Man, when fully understood, will communicate his exalted authority (see note on Matt. 8:20; also Dan. 7:13–14; Mark 2:28; 8:38; 14:62), but in Mark’s Gospel, Jesus only gradually reveals the full meaning of this term. Drawing specifically on the imagery in Daniel, the title “Son of Man” is Jesus’ favorite way of referring to himself in Mark’s Gospel, bearing witness to both his human and his divine nature (see esp. 8:38; 13:26; and 14:62, in comparison with Dan. 7:13–14).
MARK—NOTE ON 2:14 Jesus continues to focus on “teaching” (v. 13; see note on 1:14–15). Levi (called “Matthew” in 3:18; see Matt. 9:9) collected taxes and thus collaborated with Herod Antipas who, in turn, collaborated with the Roman Empire. As the occupying political force in the Jewish land of Palestine, Rome and all who collaborated with Rome were despised by pious Jews. The taxation system was corrupt, and most tax collectors skimmed money from the taxes for themselves. “Beside the sea” (Mark 2:13) and “in his house” (v. 15) suggest that the tax booth used by Levi was by the Sea of Galilee and was used for taxing fishermen (see Introduction to Matthew: Author and Title).
MARK—NOTE ON 2:15–16 To recline at table indicates personal acceptance and cordiality. When dining formally in a home, guests reclined on a couch that stretched around three sides of a room. 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. Tax collectors and sinners conveys the Pharisaic perspective that both groups disregard the Law of Moses (on the Pharisees, see note on John 1:24). According to Pharisaic interpretation, Jesus is to keep himself “clean” from such people (see Lev. 10:10; 12:1–15:33). Jesus pursues a third path: personal purity and the fellowship of mercy (see also note on Luke 5:30).
MARK—NOTE ON 2:17 Jesus likens those who are well to those who are righteous, and those who are sick to sinners; Jesus’ opponents must judge for themselves which ones they are. On account of their lack of mercy, they are in fact “sick” and sinners (see vv. 23–27; 3:1–5; 7:1–15; note on Matt. 9:13).
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, who in the OT was the Lord (cf. Isa. 62:5; Hos. 2:19–20). While Jesus is present with his disciples, they are to rejoice; when he is taken away from them … then they will fast. They will then return to the practice of fasting to seek the presence of God, but they need not do that when Jesus, the Son of God (see Mark 1:1; 15:39), is with them. “Taken away” is an indirect prediction of Jesus’ death (see Isa. 53:8).
MARK—NOTE ON 2:21–22 Just as new, unshrunk cloth cannot coexist with an old garment, the kingdom of God cannot be regarded merely as a patch over the regulations of the Mosaic law and extrabiblical traditions. New wine vs. old wineskins illustrates the same truth—that Jesus brings a new era with new ways.
MARK—NOTE ON 2:23–24 Deuteronomy 23:25 implies that, in the case of hunger, it was permissible to eat heads of grain from any field one might pass by. Work, however, was not permitted on the Sabbath (Ex. 34:21). Pharisaic interpretation sought to guard against work on the Sabbath by prohibiting even the minimal “work” involved in thus satisfying one’s hunger.
MARK—NOTE ON 2:25–26 Jesus initially emphasizes that the restrictive Pharisaic interpretation of the law does not take into account the situation of need in which David and his men found themselves (1 Sam. 21:1–6). David ate the bread of the Presence, so it follows that, at least in the case of need, actions are allowed on a Sabbath that otherwise might not be permitted. in the time of Abiathar the high priest. The incident with David actually occurred when Ahimelech, not his son Abiathar, was high priest (1 Sam. 21:1). “In the time of Abiathar” could mean: (1) “In the time of Abiathar, who later became high priest” (naming Abiathar because he was a more prominent person in the OT narrative, remaining high priest for many years of David’s reign); (2) “In [the Scripture section of] Abiathar, the high priest” (taking Gk. epi plus the genitive to indicate a location in Scripture, as in Mark 12:26). Abiathar, the only son of Ahimelech to survive the slaughter by Doeg (1 Samuel 22), is the best-known high priest in this larger section of 1 Samuel.
MARK—NOTE ON 2:27–28 The Sabbath was made for man. Jesus next (see note on vv. 25–26) emphasizes that man is not to be confined by the Sabbath but rather that the Sabbath is given as a gift to man (for spiritual and physical refreshment). Again Jesus emphasizes his authority as Son of Man (see Introduction: Key Themes; and 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 is thus not permitted on a Sabbath. Accuse (Gk. katēgoreō, “accuse, bring charges”) is a technical term: they seek to mount a legal case against Jesus by collecting evidence against him.
MARK—NOTE ON 3:3–5 Jesus is not intimidated by his opponents; he makes the Sabbath healing (cf. v. 2) an intentionally public incident. they were silent. The silence of the opponents displays their hardness of heart, and Jesus’ anger shows that his question, “Is it lawful on the Sabbath to do good or to do harm … ?” should have been answered: “to do good.” This would not violate the OT law, but it would violate the opponents’ extrabiblical, mostly Pharisaic tradition. Their tradition misses the point of the Mosaic law: to love God and one’s neighbor (cf. 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 (supporters and associates of Herod Antipas of Galilee and the Herodian family dynasty; see note on Matt. 22:16). However, these two groups held counsel together (cf. Ps. 2:2) in order to destroy their common enemy, Jesus (Mark 14:1–2).
MARK—NOTE ON 3:7–8 Despite serious opposition, Jesus is now known in Galilee, in Judea (including Jerusalem) and Idumea (to the south), in the area beyond the Jordan (to the east; see note on Matt. 4:25), and in Tyre and Sidon (to the north). All of these regions had belonged to Israel during the time of the judges, and descendants of the 12 tribes have now resettled in these regions following the Babylonian exile.
MARK—NOTE ON 3:9–10 have a boat ready … because of the crowd. The popularity of Jesus grows especially on account of his healings and casting out demons. His chief goal, however, is to teach about, and to call people to, the kingdom of God (1:14–15).
MARK—NOTE ON 3:11–12 Jesus does not permit unclean spirits to speak about him, for even when they make true statements, unwillingly acknowledging his greater authority, their intent is still evil, and they would divulge Jesus’ true identity, which would lead to much misunderstanding, 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 3:13–35 Calling of the Twelve. The appointment of his disciples to do the will of God constitutes a further movement toward the formation of the messianic people of God.
MARK—NOTE ON 3:14–15 As is often the case, Mark presupposes further actions of Jesus without narrating them. Here it becomes evident that Jesus had, in the meantime, selected and appointed the twelve, whom he called out of the larger crowd that had been following him (vv. 7–9; cf. v. 16; 4:10; 14:10, 17, 20, 43). The Twelve have a specific, twofold task: (1) that they might be with him (reinforcing the call to discipleship [see 1:17, 20; 2:14; 3:13] and to being shaped by Jesus [4:33]), and (2) that he might send them out (1:17; 9:37; thus suggesting the sense of the term apostles as those who are “sent out”; see note on Rom. 1:1). In their function of serving as Jesus-dependent emissaries, they are to do what Jesus did and taught them: (1) preach (Mark 1:14, 39; 6:12) the word of the kingdom of God, and (2) cast out demons (1:34, 39). Mark 6:13 will clarify that (3) healing is also part of their commission. This commission is put into action in 6:7–12. Initially, Jesus proclaims the kingdom of God to descendants of the 12 tribes of Israel, and the selection of the 12 apostles probably represents these tribes (Rev. 21:14). The disciples’ experience of being under the immediate oversight of Jesus will be important for them, as they themselves will soon oversee the ministry of others after Jesus’ death, resurrection, and ascension.
MARK—NOTE ON 3:16–17 The core group of three disciples (cf. 5:37; 9:2; 14:33) is mentioned first: (Simon) Peter, James, and John. Then the others are named (3:18–19). See also note on Matt. 10:2.
View this chart online at http://kindle.esvsb.org/c126
| Matthew 10:2–4 | Mark 3:16–19 | Luke 6:14–16 | John (various verses) | Acts 1:13 |
|---|---|---|---|---|
| 1. Simon, who is called Peter | 1. Simon (to whom he gave the name Peter) | 1. Simon, whom he named Peter | Simon Peter (1:40–42) | 1. Peter |
| 2. Andrew his [Simon Peter’s] brother | 4. Andrew | 2. Andrew his [Simon Peter’s] brother | Andrew, Simon Peter’s brother (1:40) | 4. Andrew |
| 3. James the son of Zebedee | 2. James the son of Zebedee | 3. James | unnamed son of Zebedee (21:2) | 3. James |
| 4. John his [James’s] brother | 3. John the brother of James | 4. John | unnamed son of Zebedee (21:2) | 2. John |
| 5. Philip | 5. Philip | 5. Philip | Philip of Bethsaida (1:43–44) | 5. Philip |
| 6. Bartholomew | 6. Bartholomew | 6. Bartholomew | Nathanael of Cana (1:45–49; 21:2)** | 7. Bartholomew |
| 7. Thomas | 8. Thomas | 8. Thomas | Thomas called the Twin (11:16) | 6. Thomas |
| 8. Matthew the tax collector | 7. Matthew (Levi, son of Alphaeus, a tax collector, 2:14) | 7. Matthew (Levi, tax collector, 5:27) | 8. Matthew | |
| 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | |
| 10. Thaddaeus | 10. Thaddaeus | 11. Judas the son of James | Judas (not Iscariot) (14:22) | 11. Judas the son of James |
| 11. Simon the Zealot | 11. Simon the Zealot | 10. Simon who was called the Zealot | 10. Simon the Zealot | |
| 12. Judas Iscariot | 12. Judas Iscariot | 12. Judas Iscariot | Judas the son of Simon Iscariot (6:71) | 12. Matthias replaces Judas [who had died] (Acts 1:26) |
*Others in the NT are regarded as apostles besides the Twelve, notably James the brother of Jesus (Acts 15:12–21; 1 Cor. 15:7; Gal. 1:19), Paul (Acts 14:4, 14; 1 Cor. 9:1; 15:8–9), and Barnabas (Acts 14:4, 14).
**Nathanael is probably Bartholomew, since he is closely associated with Philip. He is certainly not Levi/Matthew, who already has two names and who was from Capernaum. It is possible but unlikely that he is Thaddeus/Judas or Simon the Zealot.
MARK—NOTE ON 3:19 Judas Iscariot, who betrayed him (14:10, 18, 20–21, 41–44), is mentioned last. Judas was called to be with Jesus, to be one of the Twelve, to proclaim, to heal, and to cast out demons; he is loved and warned—but not trusted—by Jesus (John 2:24; 6:64, 70).
MARK—NOTE ON 3:20 Jesus returns home, i.e., to the place where he stayed in Capernaum (see note on 2:1).
MARK—NOTE ON 3:21 The members of Jesus’ earthly family (his mother and half brothers and sisters) believe he is out of his mind (see John 7:5) on account of all that has happened. Besides his opponents, Jesus now also has to contend with unbelieving family members. He will never forsake his relationship with his physical family, yet he will always pursue the call of God above all else (see Mark 3:31–35). (Some of Jesus’ brothers did later come to faith in him; see note on 1 Cor. 9:4–5.)
MARK—NOTE ON 3:22 Scribes … from Jerusalem now accuse Jesus; he has come to the attention of the Jewish leaders in Jerusalem. They implicitly acknowledge his undeniable powers but label them as satanic. Beelzebul. See note on Matt. 10:25. by the prince of demons he casts out the demons. See notes on Matt. 9:34 and 12:24.
MARK—NOTE ON 3:23 Jesus uses two illustrations (parables) to show that the scribes’ accusations are false: (1) if the satanic sphere of power were internally divided, then it could not stand (vv. 24–26); and (2) Satan must be bound before his sphere of power can be challenged (v. 27; see note on Matt. 12:29).
MARK—NOTE ON 3:29 The opponents’ accusation against Jesus is the unforgivable, eternal sin of blasphemy against the Holy Spirit (cf. Matt. 12:31–37; Luke 12:10). Mark 3:28 emphasizes that “all sins will be forgiven,” anticipating the eternally valid, substitutionary atonement of Jesus (cf. 10:45). However, if a person persistently attributes to Satan what is accomplished by the power of God—that is, if one makes a flagrant, willful, decisive judgment that the Spirit’s testimony about Jesus is satanic—then such a person never has forgiveness. (See further the extended note on blasphemy against the Holy Spirit at Luke 12:10.)
MARK—NOTE ON 3:35 In the midst of Jesus’ teaching, his mother and half brothers are “seeking” him (v. 32); they presumably now try to “seize” him (see v. 21). Without severing his relationship with his earthly family (e.g., John 19:26–27; Acts 1:14; 1 Cor. 15:7), Jesus emphasizes the priority of the messianic community of faith (Ex. 32:25–29; Deut. 33:8–9) as the core family of God: whoever does the will of God (see Matt. 6:10; John 7:17; Rom. 12:2; 1 Pet. 4:2), he is my brother and sister and mother (see Ps. 22:23; Heb. 2:11–12).
MARK—NOTE ON 4:1–34 Parables. Jesus teaches in parables both as judgment against those “outside” and as a means of instruction for those “inside” his newly formed messianic community of faith.
MARK—NOTE ON 4:2 Mark provides several examples of Jesus teaching in parables. To the hard-hearted, parables are a warning; to those who are open-hearted, parables 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. Using a common farming method of the time, the sower sows the seed without first plowing the ground. Thus the seed fell on various kinds of ground that had not been prepared to receive the seed.
MARK—NOTE ON 4:8 The good soil facilitates the growing, increasing, and yielding of much fruit. thirtyfold and sixtyfold and a hundredfold. Typical agricultural yields ranged from about fivefold to fifteenfold, with a tenfold return considered a good crop, though some historical reports tell of extraordinary yields up to a hundredfold (see Gen. 26:12, where hundredfold fruit represents the blessing of God).
MARK—NOTE ON 4:9 Having ears to hear involves surrender of proud self-reliance and submission to God (cf. Isa. 6:10; 43:8; 44:18).
MARK—NOTE ON 4:10 Those who are with the twelve disciples (see 3:14) receive insight into the content of Jesus’ parables.
MARK—NOTE ON 4:11 Many parables illustrate aspects of the secret of the kingdom of God, i.e., the nature of the rule of God over individuals and the community of God (see note on Matt. 13:10–11). Those who do not (yet) participate in the messianic community are outside.
MARK—NOTE ON 4:12 hear but not understand. Since Isa. 6:9–10 describes the hard-heartedness of Israel, its citation here emphasizes the fact that Jesus speaks the parables to outsiders as a form of prophetic warning. Jesus warns of the serious consequences for all, both Gentiles and Jews, who do not open their hearts to him. And yet, there is still room for repentance (see note on Mark 4:33).
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 4:14–20 The sower in the parable (vv. 4–8) primarily represents Jesus but in a secondary sense every faithful preacher of the gospel. The various soils represent human hearts. The inhospitable hearts in the parable gradually become more receptive (from indifferent, to opportunistic, to very interested), but nevertheless remain preoccupied with the cares of their present life in rebellion against God’s true purposes. The good soil represents a consistently attentive and accepting heart. (See further the extended explanation in the note on Luke 8:15.)
MARK—NOTE ON 4:21–22 The proclamation of the kingdom of God (his rule and presence) is like bringing an oil lamp into a room (see Matt. 5:15; Luke 8:16); the coming messianic rule of God makes hidden things (e.g., a hard heart, hidden sin) apparent.
MARK—NOTE ON 4:23 ears to hear. Cf. note on v. 9.
MARK—NOTE ON 4:24 Measure refers to the attitude with which the word of Jesus is being received (cf. Matt. 7:2; Luke 6:38). If the hearer embraces Jesus’ message of the kingdom in a rich and profound way, then still more will be added to you—that is, God will take up residence in that heart and give increased understanding and blessing, both in this age and in the age to come.
MARK—NOTE ON 4:25 The paradox in this verse reinforces the point in the previous one: the person who welcomes God’s rule and presence will be given more of God’s intended fruit (vv. 13–20); the one who depends on his own resources without receiving the word (the one who has not) will lose even that (what he has will be taken away). See also notes on Matt. 25:29; Luke 8:16–18; 12:41–48.
MARK—NOTE ON 4:26–29 As the farmer sleeps and rises, the fruit grows by itself (Gk. automatē, lit., “automatically,” “by itself”; that is, without human effort). Fruit for God’s kingdom grows from soil that is hospitable to his Word. First the blade, then the ear goes against the popular expectation at the time of Jesus that God’s kingdom would come suddenly and all at once. Jesus teaches that the messianic rule of God commences inconspicuously (see note on vv. 30–32), grows slowly but steadily in the midst of much adversity, and reaches its glorious culmination point at the second coming of Jesus (see also v. 32). There is great hope here. Cf. note on vv. 30–32.
MARK—NOTE ON 4:29 Sickle and harvest are metaphors for the last judgment (cf. Joel 3:13).
MARK—NOTE ON 4:30–32 A third and final parable of the kingdom points out that the messianic rule of God begins in a small and unnoticed way, which is different from what was popularly expected (see note on vv. 26–29). Its beginning is likened to a mustard seed, which was the smallest of all the seeds (see note on Matt. 13:31–32) but could produce a bush as large as 3 by 12 feet (0.9 by 3.7 m). The metaphor emphasizes small beginnings and gradual but remarkable growth (cf. note on Luke 17:20). The nesting of birds in the shadow of the grown bush points to divine blessing (cf. Judg. 9:8–15; Ps. 91:1–2; Ezek. 17:22–24).
MARK—NOTE ON 4:33 Mark provides mere excerpts of Jesus’ parabolic teaching on the word of the messianic kingdom of God (cf. 1:45; 2:2; 8:32). Jesus uses parables to warn his opponents, who might yet turn to him (as they were able to hear it).
MARK—NOTE ON 4:34 Privately, Jesus helps his disciples to understand and receive what he is teaching (see vv. 10–12). He did not speak to them without a parable is a broad generalization meaning that he regularly included parables whenever he taught; it does not mean he spoke only in parables.
MARK—NOTE ON 4:35–5:43 Nature Miracle, Exorcism, and Healing. Jesus continues to demonstrate his authority over laws of nature, the demonic world, and sickness.
MARK—NOTE ON 4:36 On Galilean boats, see note on Matt. 4:21 and illustration.
MARK—NOTE ON 4:37 The Sea of Galilee is 696 feet (212 m) below sea level, resulting in violent downdrafts and sudden storms (windstorm; cf. 6:48).
MARK—NOTE ON 4:38 Asleep on the cushion is an eyewitness detail included only in Mark, no doubt conveyed to him personally by Peter (see Introduction: Author and Title). Jesus’ sleeping indicates lack of fear and also great fatigue, a reminder of his true humanity. There are possible echoes of Jonah. However, Jonah is fleeing from God, while Jesus is restoring people to God. The disciples’ fear of perishing is greater than their confidence in the presence of Jesus (see v. 40).
MARK—NOTE ON 4:39 Peace! Be still! Jesus displays his divine power over nature. In the OT, God calms the waves (Job 12:15; Ps. 33:7) and the storm (Job 28:25; Ps. 107:25–30; Amos 4:13).
MARK—NOTE ON 4:40 Jesus chides the disciples for being afraid (cf. 7:18; 8:17–18, 21). The antidote to fear is faith, i.e., trust in Jesus (see also note on Matt. 8:26). They are right in turning to Jesus, but they are exhorted regarding their fear and feeling of being forsaken by God.
MARK—NOTE ON 4:41 Who then is this? The disciples ask the right question, for the calming of the storm gives evidence that this man is also truly God.
MARK—NOTE ON 5:1 Gerasenes. The incident occurs near Gerasa, a small town by the sea (to be distinguished from the larger Gerasa [Jerash], which is 34 miles [54 km] away from the sea). Matthew 8:28 specifies that this was in the region of Gadara. A fifth-century church excavated in Kursi possibly marks the traditional location of this event, on the eastern shore of Galilee.
MARK—NOTE ON 5:5 cutting himself. The goal of demons is to destroy the person created in the image of God. The man’s demonization is evident in his social isolation, superhuman strength, and self-destructive tendencies.
MARK—NOTE ON 5:6–7 When the man ran and fell down before Jesus, it may indicate an involuntary submission of the demons to Jesus’ greater power, or that the man himself longed to be free of the demonic influence, or some of both. In either case, the demon immediately takes over the man’s voice.
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 and at full strength had 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 Due to Hellenistic influence, ceremonially unclean pigs are no surprise in the Gentile Decapolis region.
MARK—NOTE ON 5:13 The great number of pigs that perished verified the claim that many demons inhabited the man (v. 9). If the demons cannot destroy the man, they will destroy the pigs, another part of God’s creation. See also note on Matt. 8:30–34.
MARK—NOTE ON 5:15 The (formerly) demon-possessed man is now in his right mind, i.e., properly functioning again as an image-bearer of God (see note on Luke 8:35). they were afraid. See note on Luke 8:37.
MARK—NOTE ON 5:18–20 did not permit him. Jesus did not allow the restored and thankful man (v. 15) to join him. It is possible that he was asking Jesus for permission to belong to the closer circle of disciples (that he might be with him recalls 3:14). Jesus wanted the restored man to be a witness to God’s power in the Decapolis—an example of Jesus intentionally instructing a restored person to proclaim what had happened to him, in contrast to his call for secrecy in other cases (see 1:44; 5:43; 9:9). Jewish and Gentile people in the Decapolis did not yet pose the same danger of misunderstanding Jesus as a political or military messiah, as was the case in Galilee. Note that the work of the Lord in 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, where his popularity has constantly grown.
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. The Greek term, archisynagōgos, has been found on many inscriptions from Palestine and throughout the Roman world (on synagogues, see note on Luke 4:16 and The Synagogue and Jewish Worship). The fact that Jairus … fell at Jesus’ feet demonstrates his real need and his sincerity.
MARK—NOTE ON 5:25–27 While Jesus is on his way to heal Jairus’s daughter, Mark interjects the simultaneous event of the healing of the woman with a constant discharge of blood (vv. 25–34; see note on Matt. 9:20). On account of her condition, she is ceremonially unclean (cf. Lev. 15:25–28) and is not permitted to enter the temple section reserved for women; nor is she permitted to be in public without making people aware that she is unclean. By touching Jesus’ garment, she technically renders him ceremonially unclean (cf. Lev. 15:19–23), but Jesus is greater than any purity laws, for he makes her clean by his power instead of becoming unclean himself (cf. Mark 1:41; 5:41).
MARK—NOTE ON 5:30 Jesus senses in himself, probably indicating some physical sensation in his body, that power had gone out from him, not merely by being touched but by being touched by someone who has faith that he can heal her.
MARK—NOTE ON 5:31–33 When Jesus asked, “Who touched me?” the woman responded with fear and trembling. Her fear may have been partly because, in working her way through the crowd to get to Jesus, she would have touched many other people and thus rendered them ceremonially unclean (cf. Lev. 15:19–27). Again Mark notes the theme of fear and shows how it leads to faith. More importantly, the woman felt deep awe (Gk. phobeomai can be rendered “be afraid” or “feel awe and reverence”) at the powerful presence of God who has healed her: she fell down before him and told him the whole truth, which testifies to her confidence in and sincere gratitude toward Jesus.
MARK—NOTE ON 5:34 Daughter. Having been on the fringes of the crowd surrounding Jesus, the woman now finds herself welcomed into the family of God. Your faith has made you well would suggest both physical and spiritual healing, for Greek sōzō can mean either “heal” or “save.” The woman’s faith in Jesus for physical healing at the same time became faith in him for salvation from sin (cf. note on Matt. 9:22).
MARK—NOTE ON 5:35 Verses 35–43 resume the account of Jairus’s daughter (vv. 22–24) by showing the stark contrast between the words in v. 34 (“Daughter, your faith has made you well”) and the fact that now Jairus’s daughter is dead.
MARK—NOTE ON 5:36 Do not fear, only believe. Again, Jesus defines faith as the antidote to fear (cf. 2:5; 4:40; 5:34). In the face of death, this is a supreme challenge for Jairus.
MARK—NOTE ON 5:37 Peter and James and John. Only the inner circle of disciples is permitted to join Jesus (cf. 1:29; 9:2; and note on 3:16–17).
MARK—NOTE ON 5:38–40 The commotion with weeping and wailing loudly reflects deep grief in the face of death. However, some in the crowd are professional mourners, who were a required presence even at funerals for the poor (see note on Matt. 9:23). Amid the mourning, Jesus proclaims that the child is not dead but sleeping. The mocking and laughing crowd takes Jesus’ statement literally (cf. Mark 9:26), supposing that Jesus cannot accept the reality of death. The child had indeed died (see Luke 8:55), but from Jesus’ viewpoint her real death is but sleep. put them all outside. The unbelieving crowd would only be a distraction (see note on Mark 6:5–6), so Jesus allows only the girl’s closest family members and his closest followers to witness the miracle.
MARK—NOTE ON 5:41 Touching a dead person renders one ceremonially unclean (Lev. 22:4; Num. 19:11), but once again (cf. note on Mark 5:25–27) Jesus overcomes uncleanness, for the girl comes back to life (cf. 2 Kings 4:17–37; Acts 9:39–41). Talitha cumi. At times, Mark reports Jesus’ statements in Aramaic, reinforcing the eyewitness quality of this Gospel account.
MARK—NOTE ON 5:42 The amazement of those who witnessed the miracle does not necessarily indicate faith in Jesus. No doubt some believed, but others remained puzzled.
MARK—NOTE ON 5:43 no one should know this. See notes on vv. 18–20; Matt. 8:4.
MARK—NOTE ON 6:1–6 Rejection at Nazareth. This story closes the larger section (3:13–6:6) with the theme of the rejection of Jesus in Nazareth, where Jesus is not accepted in his hometown.
MARK—NOTE ON 6:1–2 Jesus goes to his hometown of Nazareth (see note on Matt. 13:54) despite tensions with his natural family (see Mark 3:21, 31–35). As is so often the case, Jesus begins to teach (see 1:21, 39; 3:1; 4:1; 6:34; 8:31; etc.). On 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 (cf. Luke 4:16–30, which most commentators understand to be the same incident, though this is not certain; see notes on Luke 4:17; 4:18–19). Where did this man get these things? This verse testifies to the genuine humanity of Jesus. Until he began his ministry, his deity was so hidden that even people in his hometown, who had known him well since childhood, had no idea that he was also fully God.
MARK—NOTE ON 6:3 The questions of v. 2 are followed by skeptical, slightly derogatory questions: is not Jesus a simple carpenter, the son of Mary? The latter comment may hint that Jesus was rumored to be 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 Introduction to James: Author and Title) and Judas (not the betrayer; see Jude 1 and Introduction to Jude: Author and Title), as well as at least two daughters (on Jesus’ brothers and sisters, see note on Matt. 13:55–56). Because of the tension between Jesus’ obvious wisdom and power and his simple origins, the people take offense at him.
MARK—NOTE ON 6:4 Like other prophets before him (e.g., 2 Chron. 36:16; Jer. 11:21; Mark 6:17; 12:1–12), Jesus is not honored by his own family and his hometown. This rejection foreshadows Jesus’ ultimate rejection in Jerusalem. Jesus indirectly acknowledges that he sees himself at least as a prophet of God.
MARK—NOTE ON 6:5–6 With some exceptions, Jesus could do no mighty work there. Jesus will not force his miracles on a hostile, skeptical audience. It stands in contradiction to the character and will of Jesus to heal where there is fundamental rejection of him (unbelief); see note on Matt. 13:58. Nevertheless, Jesus continues teaching (see Mark 1:22; 4:1, 2; 6:2, etc.).
MARK—NOTE ON 6:7–8:26 Work beyond Galilee. The systematically trained 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 Sending of the Twelve. What was anticipated in 3:14–15 now happens. The Twelve are by now trained emissaries of Jesus’ message (see 1:14–15): like Jesus, they are to proclaim repentance (6:10–12), cast out unclean spirits (v. 7), and heal (v. 13). The message of the kingdom is thus spread even further. (On the significance of there being 12 disciples, see note on Matt. 10:1.)
MARK—NOTE ON 6:8–9 The travel instructions are unique and specific for the disciples (in contrast to the more general teaching in 8:34–38). These unique instructions serve as signs to Jewish people of peace, defenselessness, trust in God, and urgency. The scene echoes the first exodus (cf. Ex. 12:11). In both instances there is liberation from servitude. Bread, bag, money in their belts, and two tunics all represent that which secures life; the provisions are to come from people who repent upon hearing the disciples’ message. nothing … except a staff … but to wear sandals. Various explanations have been proposed to reconcile these words with Matt. 10:9–10 and Luke 9:3. The best solution is probably that in Matthew and Luke Jesus tells the disciples not to acquire a new staff or sandals for their journey, but in Mark he adds that they can take the sandals and staff they already have (see note on Matt. 10:9–10). Some interpreters have proposed that the disciples were permitted to take a walking staff while the staff prohibited in Matt. 10:10 and Luke 9:3 was for self-defense.
MARK—NOTE ON 6:11 Later rabbinic sources note that Jews who returned from Gentile regions were to shake off the dust that is on their feet as a form of cleansing. Here it also serves as a sign against them. But there is no human militancy in the proclamation of Jesus’ message. God is the sole judge (cf. note on Matt. 10:14). The act of shaking off the dust is an illustration of the fact that their rejection of God’s message leaves the town accountable to God.
MARK—NOTE ON 6:13 Oil was commonly used in prayer for healing (cf. note on James 5:13–14).
MARK—NOTE ON 6:14–56 Death of John the Baptist. The death of John the Baptist casts an ominous shadow on Jesus’ future (cf. 3:1–6; 6:1–6). Jesus’ life is in danger, partly on account of his authoritative, miraculous deeds.
MARK—NOTE ON 6:14a Herod Antipas, seventh son of Herod the Great, was tetrarch of Galilee and Perea (4 B.C.–A.D. 39), serving as an administrator under Rome (see note on Matt. 14:1). Antipas was not technically a King, although his contemporaries may have referred to him as such (cf. his statement in Mark 6:23: “half of my kingdom”). He lost his position in A.D. 39 after trying to gain complete sovereignty.
MARK—NOTE ON 6:14b–15 The list of popular beliefs (see also 8:27–28) about Jesus includes that he is (1) the revived John the Baptist, (2) the expected Elijah (from Mal. 4:5), or (3) one of the prophets. The first belief, held by Herod Antipas (see Mark 6:16), is clearly false. The second opinion reflects the widespread expectation in Judaism (Mal. 3:1–2; 4:5–6) that Elijah, who was caught up to heaven without dying (2 Kings 2:11), would return at the end of time. Contrary to popular speculation that Jesus might be the expected Elijah, Jesus himself describes John the Baptist as having come “in the spirit and power of Elijah” (Luke 1:17; cf. Mark 9:11–13). The third proposal—“a prophet, like one of the prophets of old”—might have arisen from Deut. 18:15, 18. Jesus was far greater than any of these theories, something that Peter’s confession at Caesarea Philippi will show (cf. Mark 8:27–30).
MARK—NOTE ON 6:17 John the Baptist had publicly charged Herod Antipas with breaking the law (Lev. 18:16; 20:21) by marrying Herodias, the former wife of his (still living) half brother Herod Philip I (son of Mariamne II and Herod the Great), in A.D. 27; as a result, Herod had put John in prison (see note on Matt. 14:3–4).
MARK—NOTE ON 6:18 It is not lawful for you to have your brother’s wife. Herod Antipas was not a Jew, yet John did not hesitate to tell him that he had violated the moral law of God (cf. Lev. 18:16). Similarly, the gospel message that people should “repent” (Mark 1:15; 6:12), which would eventually go to Gentiles as well as Jews, assumes that God holds all people in the world accountable to his moral laws as revealed in Scripture.
MARK—NOTE ON 6:19–20 Herodias thus (see v. 18) held a grudge against John and intended to put him to death. But Herod Antipas feared John and resisted this plan. Perhaps he feared an uprising on account of John’s popularity (1:5) and also held a superstitious fear of some kind of divine punishment. The Jewish historian Josephus notes that people viewed Antipas’s death as God’s judgment for slaying John the Baptist (Jewish Antiquities 18.116–118). Antipas also saw John’s innocence and godliness and thus had conflicting thoughts about him (he was greatly perplexed, and yet he heard him gladly).
MARK—NOTE ON 6:21 Leaders of three societal groups are invited to celebrate the birthday of Herod Antipas: (1) nobles, or high-ranking governmental leaders of Galilee; (2) military officers; and (3) leading men, wealthy and prominent Galileans.
MARK—NOTE ON 6:23 Foolishly, Herod Antipas not only offers to fulfill the wish of Herodias’s daughter Salome (cf. note on Matt. 14:6–7) but reinforces his statement by means of a public oath (see Mark 6:26). Up to half of my kingdom is to be understood more as a figure of speech than a literal promise.
MARK—NOTE ON 6:26 was exceedingly sorry. Herod Antipas was grieved because he did not relish putting John to death. However, Herodias had maneuvered Antipas into a public oath in the presence of his most important subjects. His reputation and authority were at stake.
MARK—NOTE ON 6:30 Mark refers back to Jesus’ sending of the disciples in vv. 7–13. The disciples learn Jesus’ message by listening to his teaching, by proclaiming what he proclaims, and by reporting upon their return all that they had done and taught (5:14, 19).
MARK—NOTE ON 6:34 Despite his need for rest, Jesus has compassion; he sees the people as being like sheep without a shepherd (cf. Num. 27:17; Ezek. 34:4–5). In Ezekiel 34:10–16, God promises to shepherd the people again directly, since Israel’s leaders have failed. Jesus continues to teach them, functioning as the good shepherd (Gen. 48:15; Ps. 23:1–4; Isa. 40:11; Jer. 23:4) who calls for repentant submission to the messianic rule of God (see John 10:14).
MARK—NOTE ON 6:36–37 The disciples’ plausible request (Send them away to … buy themselves something to eat) is met with Jesus’ thought-provoking response (You give them something to eat). The disciples in turn respond with mild sarcasm. Two hundred denarii represented 200 days’ wages for a laborer.
MARK—NOTE ON 6:38 How many loaves do you have? Jesus clearly intends for the disciples to do what he says and to trust him for the outcome.
MARK—NOTE ON 6:39–40 commanded them all to sit down. Cf. Ps. 23:2. by hundreds and by fifties. Cf. Ex. 18:21, 25.
MARK—NOTE ON 6:41–42 he looked up to heaven. Jesus depends on his heavenly Father in this miracle of multiplying food. As the true shepherd, he satisfies them. As God provided manna in the desert (cf. Deut. 8:3, 16), so Jesus provides food in a deserted place (Mark 6:35). The focus is thus not on the miracle itself but on the one who worked it. Jesus is not merely a prophet; he acts as God acts. The feeding of the 5,000 reinforces Jesus’ proclamation: after feeding them the Word of God (v. 34), they now miraculously receive bread and fish (basic foods; see Luke 24:42; John 21:9). Once again the question of Jesus’ true identity is raised; and once again (on account of their hard-heartedness), the disciples do not understand (see Mark 6:52; 8:18–21).
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; Luke 5:6–7; John 21:6, 11), much food is left over. Jesus did not want any food to be wasted.
MARK—NOTE ON 6:45 Jesus sends his disciples ahead (to Bethsaida, see note on Luke 9:10) in order to retreat for personal prayer (Mark 6:46; see 1:35–39; 14:26–42).
MARK—NOTE ON 6:48 The fourth watch is the time between 3:00 A.M. and 6:00 A.M. The Sea of Galilee is 696 feet (212 m) below sea level, resulting in violent downdrafts and sudden windstorms (cf. 4:37). Jesus sees their need and walks on water toward them (see Job 9:8; Ps. 77:20; Isa. 43:16). He meant to pass by them, not so that they would fail to see him (in which case he would have stayed farther away from them), but so that they would see him “pass by” (Gk. parerchomai), walking on the water, thus giving visible evidence of his deity (and thus answering the question they asked after he stilled the sea in Mark 4:41: “Who then is this … ?”). The passage echoes the incident where God “passed” before Moses (the same verb, parerchomai, occurs in the Septuagint of Ex. 33:19, 22; 34:6), giving a glimpse of his glory. But it also echoes Job 9, where Job says that it is God who “trampled the waves of the sea” (Job 9:8; the Septuagint has peripatōn … epi thalassēs, “walking on the sea,” using the same words as Mark 6:48, peripatōn epi tēs thalassēs) and then also says, “he passes by me” (Job 9:11, Gk. parerchomai). There is an implicit claim to divinity in Jesus’ actions.
MARK—NOTE ON 6:49–50 The disciples are overwhelmed by what appears to be a ghost (see note on Matt. 14:26). Like God in the OT, Jesus calms their troubled hearts by identifying himself (“It is I” echoes Ex. 3:14).
MARK—NOTE ON 6:51–52 the wind ceased. Cf. 4:35–41. their hearts were hardened. When Jesus calmed the storm earlier, the disciples had struggled with faith vs. fear (4:40); now, they struggled with faith vs. fear plus hard-heartedness. Mark explains that multiplying the loaves should have demonstrated Jesus’ true identity to them (cf. 8:18–21), but neither that miracle nor the appearance of Jesus on the water could open their hearts to the reality of his divine nature.
MARK—NOTE ON 6:53 The northeasterly wind had caused the ship to drift southwestward, bringing them to Gennesaret (see note on Matt. 14:34) instead of their intended destination of Bethsaida (see Mark 6:45 and map).
MARK—NOTE ON 6:54–55 By this time Jesus is well known in Galilee. Whenever he enters that region, great multitudes gather.
MARK—NOTE ON 6:56 Jesus continues to pursue his core calling to preach in villages (e.g., vv. 6, 36), cities (see 1:33, 45; 5:14; 6:33), and the countryside (5:14; 6:36). The healing power of God is so strongly present that as many as touched the fringe of his garment … were made well.
MARK—NOTE ON 7:1–23 Teachings on Moral Defilement. Conflict ensues between the Pharisees and Jesus over the issue of true moral purity.
MARK—NOTE ON 7:5 Scribes are sent from Jerusalem (v. 1) to investigate the situation brought about by Jesus’ popularity. In 2:15–28 and 3:6, 20–30 as well as here, it is evident that many Pharisees and scribes merely intend to convict Jesus of breaking the written Law of Moses (i.e., aspects of the ceremonial law in Ex. 30:19; 40:12) as interpreted by the later tradition of the elders and thus to discredit his authority with the people. eat with defiled hands. The disciples are not breaking the Mosaic law but rather later Jewish traditions that prescribed ritual washing of hands, utensils, and furniture (see Mark 7:2–4). By his example, Jesus implies that his disciples can ignore these traditions (see Luke 11:37–38).
MARK—NOTE ON 7:6–8 The Pharisees are hypocrites for two reasons: (1) their actions are merely external and do not come from their hearts, which are far from God; and (2) their teachings are not from God but reflect the tradition of men.
MARK—NOTE ON 7:9 rejecting the commandment of God. Not only are human traditions ineffective for cleansing the heart, they actually lead to disregard for God’s Word (see v. 13; 10:5, 19; 12:28, 31).
MARK—NOTE ON 7:10–13 honor your father and your mother (cf. Ex. 20:12; 21:17; Deut. 5:16). No one questions the importance of this law in the Ten Commandments; disregarding it was punishable with death in ancient Israel. Part of honoring father and mother is to care for them, both financially and personally, in their old age. However, Jewish tradition allowed that funds originally dedicated to the care of parents could be declared Corban (Hebrew/Aramaic for legally “dedicated to God”; cf. Lev. 1:2; 2:1; etc.), meaning that the person would no longer be required to do anything for … father or mother. These funds could now be given to the temple, if so desired. Such human traditions thus allow room for the depravity of the human heart, directly opposing the Law of Moses which so often serves to protect the weak and helpless, in this case, parents in their feeble old age (making void the word of God). The “Corban” tradition is an example (along with many such things you do) of disregarding and rejecting the more important aspects of the Mosaic law.
MARK—NOTE ON 7:15 can defile him. The problem of the defiled human heart is much deeper than one might assume (see Isa. 29:13–16; Jer. 17:9–10) and significantly more serious than mere ceremonial impurity (see Mark 7:19b). The core problem of defilement is what resides in the heart (things that come out), not things going into a person. Throughout Scripture, the heart refers to the center of one’s being, including the mind, emotions, and will.
MARK—NOTE ON 7:17–18 Alone with his disciples, Jesus gives further instruction on the importance of a pure heart (cf. note on v. 15). The disciples lack understanding (cf. 4:10–13, 40; 6:52; 8:14–21, 32–33), but they remain with Jesus, and they are gradually learning.
MARK—NOTE ON 7:19 Mark notes that Jesus’ teaching, in essence, declared all foods clean. The Mosaic ceremonial laws distinguished between “clean” and “unclean” foods (see Lev. 11:1–47). Their purpose was to instill an awareness of God’s holiness and of the reality of sin as a barrier to fellowship with God. But once defilement of the heart is thoroughly removed and full fellowship with God becomes a reality (through the atoning death of Jesus; see Mark 10:45; Rom. 14:14; Heb. 8:6–13; 9:10, 14), the ceremonial laws have fulfilled their purpose and are no longer required—though as seen in Acts 10–11, it took several years for the disciples to understand this. (On Christian freedom from ceremonial laws, see notes on Acts 15:1; 15:19–21; Gal. 2:11–12; 4:10; 5:1; on food laws in particular, see 1 Tim. 4:3–5.)
MARK—NOTE ON 7:20–23 What comes out of a person repeats Jesus’ earlier teaching (v. 15). Here he mentions specific sinful thoughts and actions, and characteristics of a defiled heart, summarizing his teaching in v. 23: all these evil things come from within.
MARK—NOTE ON 7:24–30 Opening to Gentiles. 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 Tyre and Sidon. Jesus travels to a Hellenistic Gentile region where he is already known (esp. among its resettled Jewish residents; cf. 3:8). Jesus is called first to bring the news of God’s kingdom to the people of Israel. However, he foresees a later mission to the Gentiles through his disciples (7:27; 13:10; 14:9). Excavations have unearthed many remarkable finds at both Tyre and Sidon. Tyre evidences both Roman and Byzantine structures, including (largely from after Jesus’ time) a hippodrome, an immense bathhouse, a forum, a theater, and tombs. Tyre was originally an offshore island, later connected to the mainland during a siege in the days of Alexander the Great (4th century B.C.).
MARK—NOTE ON 7:26 Elijah had also aided a non-Jewish woman in this area (1 Kings 17:8, 17–24). Mark emphasizes that this woman was a Gentile and in great need. Syrophoenician indicates that she was a native of Phoenicia, which included Tyre and Sidon (cf. “Canaanite” in Matt. 15:22).
MARK—NOTE ON 7:27 Jesus’ noncommittal response is surprising and may seem offensive. He gives three comparisons: bread/his message; children/the Jewish people; and dogs/Gentiles. First holds out the hope, however, that Gentiles will also become the recipients of God’s grace. Taking into account vv. 29–30, it is reasonable to 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 (cf. Ex. 4:22). For this statement. Jesus honors the woman’s simple faith, so that upon returning home, she finds that the demon is gone out of her daughter.
MARK—NOTE ON 7:31–8:26 Additional Miracles in Decapolis and Bethsaida. 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 7:31 Jesus preached far and wide to Galilean and Judean Jews, as well as to the remnant people of Israel who by this time had resettled in the Hellenistic regions of Tyre, Sidon, and the Decapolis.
MARK—NOTE ON 7:33 Jesus takes the deaf man (see Isa. 35:5–6) aside so as not to make a spectacle of his healing (see Mark 5:37, 40). Unlike his other healings, Jesus uses physical means to heal the man. The healing not only demonstrates Jesus’ power; it also allows him to confront his disciples by word and deed with the problem of spiritual deafness and blindness (see 7:32–8:26; esp. 8:17–18, 21).
MARK—NOTE ON 7:34 Jesus sighed over the hard-heartedness (cf. 8:12, 17; 9:19) and physical weaknesses that had arisen on account of mankind’s fall (Genesis 3).
MARK—NOTE ON 7:36 to tell no one. Jesus’ injunction to silence (cf. 1:45; 5:20, 34; 8:26) is addressed to all who witnessed the healing, on account of the fact that he has now become more widely known in the Decapolis (cf. 5:19). However, the healed man and the witnesses disregard Jesus’ prohibition and go out and proclaim the miracle.
MARK—NOTE ON 7:37 The people are astonished in the sense that they wonder whether Jesus is the Messiah (see Isa. 35:5–6). They are not expecting a suffering Messiah but rather a political liberator along the lines of the earlier Maccabean uprising (166–160 B.C.).
MARK—NOTE ON 8:1–10 The feeding of the 4,000 shows that Jesus is the living bread for Gentiles, since it likely occurred in Gentile territory.
MARK—NOTE ON 8:2 three days. At times, Jesus’ teaching ministries lasted several days.
MARK—NOTE ON 8:4 The disciples probably remember Jesus’ previous miracle of feeding the 5,000 (see 6:31–44; 8:19–20; note also “again,” v. 1). According to v. 17 and vv. 32–33, however, they are constantly captive to their own very limited frame of reference (cf. Ps. 81:10–13).
MARK—NOTE ON 8:5 Seven. See note on Matt. 15:34. The determination of how little food is available makes the contrast of the multiplication all the greater.
MARK—NOTE ON 8:6 Giving thanks, breaking bread, and distributing it are common elements in a Jewish meal. The disciples are personally involved in passing on that which Jesus multiplies.
MARK—NOTE ON 8:8 The great surplus (cf. 6:43; John 6:12) underscores the fact that Jesus is capable of providing beyond satisfaction.
MARK—NOTE ON 8:10 Jesus crosses the Sea of Galilee, traveling westward to Dalmanutha (Magdala).
MARK—NOTE ON 8:11 The Pharisees demand to be given a sign from heaven—not just a miracle, but a conclusive sign directly from God, to confirm that the promise had been fulfilled. Their demand for a sign, however, excludes the one essential demand that Jesus required: a fundamental change of heart. See note on Matt. 12:39.
MARK—NOTE ON 8:12 Jesus sighed on account of the attitude underlying and driving the demand of v. 11. (For other examples of Jesus expressing emotions, see 1:41; 3:5; 7:34.) this generation. Cf. Deut. 32:5, 20; Ps. 95:10; Mark 9:19. no sign. See note on Matt. 12:39. An open heart, together with Jesus’ demonstrations of divine authority, should be more than enough for seeing that he truly is the Messiah.
MARK—NOTE ON 8:13 Once again Jesus crosses the Sea of Galilee (cf. v. 10), this time traveling east.
MARK—NOTE ON 8:14–15 The mention of bread introduces a discussion between Jesus and his disciples (vv. 15–21). Leaven (see note on 1 Cor. 5:6–7) is a figurative description of the self-centered self-reliance of both the Pharisees and Herod Antipas (see Luke 12:1; 1 Cor. 5:6–8; Gal. 5:9). Jesus warns his disciples against such an attitude.
MARK—NOTE ON 8:16 had no bread. The disciples take the term “leaven” (v. 15) literally, showing their ongoing inability to grasp spiritual truths (cf. vv. 17–21).
MARK—NOTE ON 8:17–18 The disciples’ hearts are still partially closed to the depth of Jesus’ teaching and person, for he asks if they do not yet perceive or understand. Although Jesus does not rebuke them as hard-hearted “hypocrites” like the Pharisees and scribes (7:6), they still lack full understanding of who Jesus is. 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 man (7:31–35) and the blind man (8:22–26). Jesus wants to open the “ears” and “eyes” of the disciples’ hearts.
MARK—NOTE ON 8:21 When Jesus had twice multiplied food, the disciples were supposed to understand the significance of these miracles: he who stands before them is none other than the eternal creator and giver of life (cf. Col. 1:15–20).
MARK—NOTE ON 8:22 Jesus remains on the east side of the Sea of Galilee (see note on v. 13); he travels to Bethsaida (see note on Luke 9:10) and eventually to Caesarea Philippi (Mark 8:27). The details of the two-stage healing of the blind man (vv. 22–26) are unique to Mark.
MARK—NOTE ON 8:23–25 Jesus led the blind man out of the village, perhaps to be away from elements of unbelief and hostility (cf. 5:40; 6:6). Do you see anything? In the context of 7:31–8:26, and especially in light of Jesus’ focus on the disciples’ lack of understanding (8:17–21), the man’s answer may be analogous to their limited apprehension of Jesus. They see him vaguely (see v. 29), just as the blind man now sees people merely like trees, walking. Jesus’ healing of the man in two stages may have been intended to emphasize this fact. This interpretation is supported by the fact that vv. 22–26 contain no less than nine terms related to “seeing.” The disciples will soon understand that Jesus is the Messiah (vv. 27–30), but they will not yet fully grasp that he is to be a suffering Messiah (8:31–9:1).
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. Three predictions of Jesus’ death and resurrection are followed by instruction about the cost of discipleship.
MARK—NOTE ON 8:27–33 Peter’s Confession. Near the source of the Jordan River, Jesus begins to teach his disciples that the Messiah of God must die and be raised again (v. 31). Each of the major predictions of Jesus’ death and resurrection (see chart) is followed by teaching on discipleship (vv. 32–38; 9:32–50; 10:34–45).
MARK—NOTE ON 8:27–29a Caesarea Philippi was some 25 miles (40 km) north of the Sea of Galilee, and had been a center of the worship of Baal, then of the Greek god Pan, and then of Caesar (see note on Matt. 16:13). Who do people say that I am? Jesus’ questions (Mark 8:27, 29) prepare for his teaching. He must clarify that the Messiah of God is to be humbled (v. 31; 10:45) and exalted (8:38) for the sake of his people. This goes against popular expectations. On John the Baptist and Elijah, see note on 6:14b–15.
MARK—NOTE ON 8:29b–30 Peter speaks for the Twelve (cf. 1:36; 8:32; 9:5; 10:28; 14:29) and confesses Jesus as the Christ, i.e., the divinely anointed leader and Messiah (2 Sam. 7:14–16; Psalm 2; Jer. 23:5–6) who they expect will liberate the Jewish people from the oppressive yoke of Rome (see John 6:15). Peter’s confession is God-given (Matt. 16:17) but incomplete (Mark 8:31–33), for the messianic Son of Man is both divine (Ps. 110:1, 5; Dan. 7:13–14; Mark 8:38; 12:35–37) and destined to suffer (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 Jesus corrects the disciples’ messianic expectation by stressing that the Son of Man must (cf. 9:12; 14:21, 41) be killed (cf. 9:9, 12, 31; 10:34, 45; 14:21, 41) and rise again (cf. Isa. 53:1–12). Christ’s death is necessary because the eternal, messianic rule of God begins with atonement for sin, i.e., the sacrifice that will bring about reconciliation between God and man. and be rejected by the elders and the chief priests and the scribes. The leaders, who will reject Jesus, belong to factions of the Sanhedrin, the highest Jewish court in Israel (e.g., Mark 10:33; 11:18; 14:1; 15:1). While the opponents seek to kill Jesus (3:6), God’s appointed will is that the Messiah atone for sins. To “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).
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.
View this chart online at http://kindle.esvsb.org/c131
| 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 8:33 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 thought, not him personally, that Jesus rejects as satanic. not … on the things of God, but on the things of man. Peter does not recognize that the messianic ruler of God’s eternal kingdom has come to die for his sins (cf. note on v. 31).
MARK—NOTE ON 8:34–9:1 Call to Discipleship. The cost of discipleship includes being able to follow Jesus and to confess him courageously.
MARK—NOTE ON 8:34 Following the first major prediction of his death and resurrection (v. 31), Jesus instructs in discipleship all those who would come after me. The goal of self-denial (cf. 14:30, 31, 72) and taking up one’s cross is not pathological self-abasement or a martyr complex but being free to follow the Messiah (1:18; 2:13). Self-denial means letting go of self-determination (cf. Ps. 49:6–8) and replacing it with obedience to and dependence on the Messiah.
MARK—NOTE ON 8:35 Jesus’ paradoxical statement demands two different senses of the word “life”: whoever lives a self-centered life focused on this present world (i.e., would save his life) will not find eternal life with God (will lose it); whoever gives up his self-centered life of rebellion against God (loses his life) for the sake of Christ and the gospel will find everlasting communion 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 points toward the three disciples who will accompany Jesus to the Mount of Transfiguration. To see the coming of the kingdom of God … with power refers to an anticipation of this future event in the transfiguration (see 2 Pet. 1:16–18), which prefigures the overwhelming glory of Christ in his return (Dan. 7:13–27; Matt. 16:28; Mark 8:38; 13:26–27). For various interpretations of Jesus’ statement, see note on Matt. 16:28. Letting go of self-centered self-determination (Mark 8:34) leads to glimpses of future glory (9:1–8), just as the death (8:31) and glory (8:38) of the Messiah are to be seen together.
MARK—NOTE ON 9:2–29 Transfiguration and Healing. Jesus’ transfiguration affords a glimpse into his divine nature. It is followed by continued struggle against evil, as Jesus heals a boy who has an unclean spirit.
MARK—NOTE ON 9:2 high mountain. Probably Mount Hermon (see note on Matt. 17:1).
MARK—NOTE ON 9:3 The transfiguration offers a glimpse into the radiant and divine glory of Jesus (Heb. 1:3; see also note on Luke 9:29), who is God’s Son and the judge of all. On white as heavenly brightness, cf. Dan. 7:9; Luke 24:4; Acts 1:10; Rev. 1:14; 20:11.
MARK—NOTE ON 9:4 Jesus is greater than both Moses (who represents the Law; see Ex. 24:1, 9) and Elijah (who represents the Prophets; see 1 Kings 19:8); Jesus thus fulfills both the Law and the Prophets (cf. Matt. 5:17). Whereas Moses’ radiance reflects God’s glory (Ex. 34:33–35), Jesus radiates light “from the inside.” Moses and Elijah are not reincarnations but rather come from being in the presence of God. Luke adds the detail that they discuss Jesus’ imminent “departure” (Luke 9:31).
MARK—NOTE ON 9:5 Once more, Peter and his companions do not grasp the greatness of the Messiah (cf. 4:40; 6:52; 7:18; 8:17–21, 32–33; 9:32; 14:26–42). Peter sees Jesus merely as someone similar to Moses and Elijah and wishes to raise tents (as earthly habitations for heavenly beings) for them, perhaps because he wants to prolong the experience. Peter does not know what he is saying, for he is speaking out of fear (9:6).
MARK—NOTE ON 9:7 The voice … out of the cloud echoes Ex. 24:15–16. This is my beloved Son; listen to him is uttered for the benefit (cf. Mark 9:2, 4, 7, 12–13) of the three disciples (cf. 4:34; 6:31–44; 9:28; 13:3; 2 Pet. 1:16–18). 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. Anyone who does not listen to the Messiah of God rejects God, who sent him. The three disciples see the glory of Jesus; they see his greatness over Moses and Elijah; and they hear the divine authentication of Jesus as the eternal Son.
MARK—NOTE ON 9:9 tell no one (cf. note on 7:36). Jesus commands silence in order to avoid a popular movement that would make him into a political “freedom fighter” (John 6:15) and block his path to suffering and dying to save his people.
MARK—NOTE ON 9:10 The disciples do not understand what rising from the dead means, as they expect simply the resurrection of all mankind at the end of this age, after the coming of Elijah (v. 12; see Dan. 12:2).
MARK—NOTE ON 9:12 John the Baptist restored all things by preparing the way (Mal. 3:1) for the coming of the ultimate Restorer (cf. Luke 1:17; Acts 3:21). On John the Baptist as Elijah, see also notes on Mal. 4:4–6 and Matt. 11:14. Both John the Baptist and Jesus experience suffering and contempt in the process of restoration (cf. Isa. 53:3). According to Jesus, Isa. 53:1–12 and Mal. 4:4–6 have to be understood together.
MARK—NOTE ON 9:13 Referring to John the Baptist, Jesus states that Elijah has come; both were preachers of repentance, and John came in Elijah’s “spirit and … power” (cf. Luke 1:17). Jesus thus contradicted popular expectation (Mark 9:11), which hoped for the literal return of Elijah.
MARK—NOTE ON 9:18 Both the “scribes” (v. 14) and the father of the possessed son expect to find Jesus, and they transfer this expectation to the disciples, who are learning to represent Jesus (see 6:7–13). The evil “spirit” (9:17) seeks to “destroy” the boy (vv. 20, 22), and he cries out (v. 26). Due to their lack of prayer, the disciples are not able to heal him (cf. vv. 28–29).
MARK—NOTE ON 9:19 The fundamental problem of the people (the opponents, the spiritually oppressed, and even the disciples) is that they are faithless (cf. 6:6; 9:23). Jesus’ burdened expression echoes that of the prophets (e.g., Deut. 32:5, 20; Isa. 6:11; Jer. 5:21–22; cf. note on Mark 8:12).
MARK—NOTE ON 9:22b–24 The father merely seeks help through Jesus’ miraculous powers: if you can do anything. Jesus corrects the father’s statement by calling him to put his trust in God. I believe; help my unbelief! The father immediately confesses that he has some faith but also acknowledges his spiritual weakness and appeals to Jesus to create in him a heart that believes more firmly.
MARK—NOTE ON 9:28–29 “Why could we not cast it out?” Besides lacking understanding (8:17–18, 21; 9:5), the disciples lack the ability to fully carry out their commission from Jesus (cf. 6:7, 13; 9:18). Their failure is an occasion for encouragement to more prayer (cf. 4:10; 7:17; 10:10), implying that more time and effort in prayer (and therefore in closer fellowship with God) leads to growth in faith.
MARK—NOTE ON 9:30–50 Instruction on Discipleship: Putting Others First. The second prediction of Jesus’ death and resurrection is followed by the second instruction in discipleship, which focuses on childlike trust and an attitude of service that places others first.
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. While the disciples still do not understand, they will later remember the wordplay, Son of Man … hands of men (see 14:41; cf. 2 Sam. 24:14). By the plan of God the Father, Jesus would be intentionally “delivered into the hands” of Jewish leaders (Mark 8:31) and Gentiles. The paradox is profound: the murderous intent of Jesus’ opponents succeeds, because God the Father hands him over to achieve the atonement planned through his death (10:45; cf. Isa. 53:6, 11–12; Acts 2:23; 4:27–28).
MARK—NOTE ON 9:32 The disciples understand neither the necessity of the Messiah’s death (they still expect a political liberator) nor the idea of the resurrection of an individual (they expect the resurrection of mankind at the last judgment; cf. Dan. 12:2; see notes on Mark 9:9; 9:10). Yet they understand enough of what Jesus is saying that they do not want to know more, so they are afraid to ask him. Perhaps they remember that Peter’s earlier attempt to express disapproval of Jesus’ predictions of suffering led to a harsh rebuke (8:33).
MARK—NOTE ON 9:33 in the house. See note on 2:1. As is so often the case, Jesus instructs the disciples in the privacy of the home (see 4:10, 34; 7:17; 9:28; 10:10). Jesus’ question—What were you discussing—does not display his ignorance but rather triggers the following lesson on discipleship (9:33–37; cf. 8:27, 29, 31, 34–38). They “kept silent” (9:34) because they were ashamed.
MARK—NOTE ON 9:34 who was the greatest. In conjunction with their messianic expectation of a political liberator, the disciples dream of status, honor, and power, along the lines of the Maccabean revolt (166–160 B.C.; cf. 8:34–38).
MARK—NOTE ON 9:35 he sat down. Teachers often sat in order to teach. Just as the Messiah of God leads by suffering, each disciple is to lead (be first) by becoming a servant of all. The suffering of Jesus not only marks the beginning of the messianic rule of God but characterizes patterns of conduct (such as humility, faith, and love) that are required in the kingdom (Phil. 2:1–11).