MARK—NOTE ON 9:36–37 taking him in his arms. The attitude of heart Jesus is teaching does not even overlook a lowly child (at times marginalized in ancient societies) but receives, and thereby cares for, such a little one in Christ’s name. In contrast to the status-seeking of the disciples (v. 34), Jesus is showing them they should willingly take on lowly, often unnoticed tasks and care for those who have little status in the world. Anyone who does this, Jesus says, receives me and in so doing also receives the Father (him who sent me). (Receives not me should be understood as an idiom meaning “receives not only me”; see note on Luke 9:48.) Humbly caring for people of lowly status out of obedience to Christ (“in my name”) will be rewarded by rich personal fellowship with both the Son and the Father (see note on Matt. 25:40).
MARK—NOTE ON 9:40 the one who is not against us is for us. Paul makes a similar argument in Phil. 1:17–18. The disciples are to focus on their task and leave the rest up to God, not being quick to criticize others who also follow Christ but who do not belong to their group. (Such generous acceptance, however, does not apply to those who do not follow Christ at all; see Matt. 12:30.)
MARK—NOTE ON 9:41 will by no means lose his reward. God notices the smallest of deeds, and the giving of water to those who proclaim the gospel will be rewarded by God himself.
MARK—NOTE ON 9:42 Jesus has emphasized that receiving lowly persons in Christ’s name means receiving him (v. 37). Now he warns against causing such people who believe in me to sin, that is, to lead them to disbelief or to transgression of God’s moral laws. Any who do this will receive severe punishment from God (thrown into the sea). This warning applies to anyone who would seek to destroy the faith of a child or a new Christian.
MARK—NOTE ON 9:43–48 Jesus uses hyperbole (intentional overstatement) to show the seriousness of sin and the fact that nothing, even things of greatest importance to humans such as a hand, foot, or eye, can be more important than God. “Hand,” “foot,” and “eye” probably also serve as metonymies (where one thing stands for something related to it) for sins that can be committed with these body parts. (E.g., the “hand” may represent theft or murder done by the hand; the “foot” may represent going somewhere to undertake a sinful act; the “eye” may represent coveting, lust, or adultery, as in Matt. 5:27–30.) Of course, Jesus does not mean that people should literally cut off those body parts, for the literal removal of them cannot remove the root of sin in the heart (see Mark 7:20–23; 9:45). Jesus’ words serve as a sober warning concerning the severity of sin, which can lead to hell (Gk. gehenna; see Isa. 66:24) and fire that is not quenched (Mark 8:35–37; 9:47–48).
MARK—NOTE ON 9:49 For everyone will be salted with fire is a puzzling statement that occurs only in Mark, and many interpretations have been proposed: (1) Against the background of Lev. 2:13, “with all your offerings you shall offer salt” (see also Ezek. 43:24), some think Jesus means that believers themselves are now what is being offered to God (cf. Rom. 12:1), and the “salt” that is in them is the purifying “fire” of God’s Holy Spirit. The cleansing and purifying properties of salt support this idea, but this is surely an obscure way to refer to the Holy Spirit, and the connection to the larger context of Mark 9:43–48 is unclear. (2) A second interpretation also views believers as a sacrifice to God against that same OT background but understands the salt to represent purification by the “fire” of suffering and hardship, which is related to the costliness of discipleship implied in the willingness to give up even a hand or an eye (vv. 43–48). In other words, “Be willing to give up anything (vv. 43–48), and also to suffer for Christ’s sake, for something costly and painful will come into everyone’s life (v. 49).” But the “salt” and the “fire” also make the sacrifice pleasing to God and have a purifying effect on the believer. And as salt does not destroy but preserves food, so the suffering will not destroy the believer. (3) Others think that “everyone” means both believers and unbelievers, and thus the verse teaches that unbelievers will undergo the terrible fire of God’s judgment (cf. vv. 47–48), but believers, while not experiencing hell, will still in this life undergo the purifying, cleansing fire of God that comes through hardship and suffering. Interpretations (2) and (3) are similar, (2) being perhaps the best.
MARK—NOTE ON 9:50 lost its saltiness. See note on Luke 14:34.
MARK—NOTE ON 10:1–52 Instruction on Discipleship: Divorce, Wealth, Humility. Jesus continues instruction in the context of controversy with his opponents and discussions with his disciples, dealing first with the topic of divorce. His encounter with the rich young man then reveals the barrier that wealth can be to finding entrance to the kingdom of God. The third prediction of Jesus’ death and resurrection (vv. 33–34) is followed by instruction on humility, culminating in Jesus’ affirmation of his own substitutionary atonement (v. 45). Finally, Jesus heals blind Bartimaeus near the town of Jericho.
Jesus’ Final Journey to Jerusalem
Though John mentions several trips to Jerusalem by Jesus during his ministry, Matthew, Mark, and Luke recount only one, which occurred as Jesus prepared for his triumphal entry and subsequent death and resurrection. Beginning at Capernaum, Jesus was apparently diverted from the more direct route when Samaritans refused him access (Luke 9:51–56), so he may have crossed the Jordan and traveled through Perea. Jesus then passed through Jericho and proceeded to Jerusalem.
MARK—NOTE ON 10:1 And he left there. Jesus sets out on his final journey from Galilee to Jerusalem (vv. 17, 32, 46; 11:1). He returns to the area north of Jericho where his ministry began. He continues to focus his ministry on teaching, as was his custom.
MARK—NOTE ON 10:2 Once again, Jesus’ Pharisaic opponents seek to test him (cf. 8:11; 12:15) with a question, this time concerning the legality of divorce. They hope to expose him as an opponent of the Law of Moses (cf. note on Matt. 19:3).
MARK—NOTE ON 10:4 Certificate of divorce refers to the provisions about divorce in Deut. 24:1–4.
MARK—NOTE ON 10:5–6 Jesus emphasizes that marriage, as a permanent relationship between a man and a woman, goes back to God’s purpose at the beginning of creation (Gen. 1:27; 2:24; Ex. 20:14). Moses’ regulations on divorce (Deut. 24:1–3) were not part of God’s original (“beginning”) plan but were instituted because of your hardness of heart (see note on Matt. 19:8).
MARK—NOTE ON 10:10–11 in the house. Again, Jesus gives his disciples further instruction in private (cf. 4:10; 9:33). Whoever divorces his wife and marries another. Here and in Luke 16:18 Jesus does not include the phrase “except for sexual immorality” as in Matt. 5:32 and 19:9. The most likely reason is that there was no dispute or disagreement among Jews, or in Greek or Roman culture, that adultery was a legitimate ground for divorce, and Jesus is not addressing that issue here. The disputes were over the many other causes for divorce, so Jesus gave a blanket statement about all the other causes without explicitly specifying what everyone already agreed was true. For further discussion, see notes on Matt. 5:31–32; 19:6; 19:8; 19:9; 19:10–12.
MARK—NOTE ON 10:12 And if she divorces her husband is the only time in the Gospels where it is assumed that a woman also has a right to initiate a divorce (a right upheld by Roman law; cf. note on 1 Cor. 7:10–11).
MARK—NOTE ON 10:13–15 rebuked them. The disciples consider children to be an annoying distraction (cf. 9:36–37, 42). Jesus reacts emphatically. To Jesus, children are as important as adults, and equally worthy of love (9:36–37; 10:16). to such belongs the kingdom of God. Children do not belong automatically to the kingdom but must come to Jesus and receive him the same as adults.
MARK—NOTE ON 10:17–27 Contrary to childlike trust (vv. 13–16), the rich young man relies on his possessions (v. 22) and his self-righteousness (v. 20) to inherit eternal life. The accounts of this incident in Matthew (Matt. 19:16–22) and Luke (Luke 18:18–23) are supplementary rather than contradictory.
MARK—NOTE ON 10:18 Why do you call me good? To ask this question, Jesus assumes the perspective of the rich young man. No one is completely good except God alone, therefore it is not proper for the young man to address Jesus as “Good Teacher” until he is ready to acknowledge that Jesus is God. On the deity of Christ, see notes on John 5:21; 5:22; 5:23; 20:28.
MARK—NOTE ON 10:19 You know the commandments. Jesus initially seems to agree with the young man’s framework (cf. note on v. 18), which is essentially, “do well, and you will inherit the kingdom.” But he is about to show the man how far short he falls of keeping the most important commandment (see note on v. 21). Do not defraud probably combines the eighth (not stealing) and ninth (not bearing false witness) commandments.
MARK—NOTE ON 10:20 all these I have kept. The rich man answers Jesus’ challenge (v. 19) in the affirmative (cf. Paul, prior to his conversion, Phil. 3:6). From a human perspective, his answer is plausible. However, once the righteousness of God sheds light on the human condition (see Rom. 3:21–26; Phil. 3:7–11), human righteousness is seen to be no more than a thin cover-up for mankind’s basic hostility toward God (Col. 1:21).
MARK—NOTE ON 10:21 Jesus … loved him. Jesus speaks lovingly to the man’s heart. You lack one thing. The man has replaced direct trust in God and its reward (treasure in heaven) with earthly riches. He thus fails the first commandment, “You shall have no other gods before me” (Ex. 20:3). This does not mean that every disciple of Christ must sell all that he has; rather, the heart must be focused on God, and every possession yielded to God, with the result that possessions will be handled as a form of stewardship.
MARK—NOTE ON 10:22 he went away sorrowful. The man’s true state has been laid bare, but he does not repent.
MARK—NOTE ON 10:23 How difficult. Material possessions can be a dangerous instrument for reinforcing self-sufficiency and independence from God.
MARK—NOTE ON 10:24 The disciples are amazed, because at least some of them had possessions, such as Peter, who was a fisherman.
MARK—NOTE ON 10:25 Anyone who trusts in riches (as an idolatrous replacement for God; Matt. 6:24) cannot enter the kingdom of God; his life disposition is diametrically opposed to submitting to God’s will. The hyperbole of a large camel having to fit through the small eye of a needle stresses that such a thing is humanly impossible (but see Mark 10:27). For other hyperboles in Jesus’ teaching, see Matt. 7:3–5; 23:24; on the “eye of a needle,” see note on Matt. 19:24.
MARK—NOTE ON 10:29–30 The person who leaves house, lands, and family for Jesus’ sake (cf. 8:35, 38; Matt. 5:11; Luke 12:8–9; 18:29) and for the gospel can expect in this life (now in this time) to enjoy fellowship with other believers and to find a welcome in the houses and lands of other believers (see also note on Luke 18:29–30). But in this life these blessings will also be mixed with persecutions (cf. Mark 8:34–38). The future will yield an even better reward: eternal life. By answering in this way, Jesus assures the disciples that they have answered the call and are blessed.
MARK—NOTE ON 10:31 The context suggests that it is an inconspicuous, obedient disciple, not much recognized in this life (last), who will receive the greatest honor (first).
MARK—NOTE ON 10:32–45 Each of Jesus’ major predictions of his death and resurrection (8:31; 9:30–32; 10:32–34) is followed by instruction in discipleship (8:32–38; 9:35–37; 10:35–45). As Jesus walks the path of surrender, so should his disciples.
MARK—NOTE ON 10:32 Jesus is aware of his impending death (cf. 8:31; 9:31; Isa. 53:1–12) but proceeds resolutely toward Jerusalem, like the servant of the Lord in Isa. 50:7 who set his face “like a flint” (cf. Luke 9:53, “his face was set”). The Twelve were amazed to see Jesus’ solemn determination in light of what he had already told them about his forthcoming suffering and death (Mark 8:31; 9:31). In addition to the Twelve, others followed along, but Mark says that they were afraid. This fear might have arisen from their belief that Jesus was a political messiah; if so, they might be facing fierce battles in Jerusalem, as in the earlier Maccabean revolt. It is more likely that the larger group of followers saw Jesus’ sober, deliberate progress toward Jerusalem, and had heard from the Twelve something of his predictions of suffering, and thus concluded that by following Jesus they might face a similar fate.
MARK—NOTE ON 10:33 will be delivered. Jesus speaks of a double deliverance: God will hand him over to the Jewish leaders, who, in turn, must hand him over to the Gentiles (the Roman authorities). The details of mistreatment in v. 34 were well known to Jews living under Roman occupation.
MARK—NOTE ON 10:35–37 James and John belonged to Jesus’ “inner circle” (cf. 1:19, 29; 3:17; 5:37; 9:2). If Jesus was going to die and be raised in Jerusalem, they may have thought this journey was their last opportunity to put in a request for future assignments. They falsely envisioned special places of honor (one at your right hand and one at your left) when Jesus (as a strictly political messiah) would rule in Jerusalem on the throne of David (in your glory; see note on Matt. 20:20).
MARK—NOTE ON 10:38 There would indeed be a future time of glory (8:38; 13:26), but the path there would be through severe, divine judgment for Jesus. The cup that he was to drink was the cup of God’s wrath that would be poured out on him, bearing God’s wrath in the place of sinful mankind (see 14:36; Isa. 51:17, 22; Jer. 25:15; and notes on Luke 22:42; John 18:11). His baptism was his suffering and death, which would pour over him like a flood (cf. Ps. 88:7; Jonah 2:3; Luke 12:50; and note on 1 Pet. 3:21).
MARK—NOTE ON 10:39 The disciples understand Jesus’ question (“Are you able to drink the cup that I drink?” v. 38) to mean that they will need to fight alongside Jesus, and they bravely answer, “We are able.” Jesus, however, teaches them that they too will undergo a form of suffering: you will drink … you will be baptized. Since only Jesus will bear the divine judgment in a substitutionary way (v. 45), the disciples’ suffering will be for their own purification and for God’s glory (8:34–38; 1 Pet. 4:13).
MARK—NOTE ON 10:40 is not mine to grant. Though Jesus is fully God, yet there are differences of authority within the Trinity (cf. note on John 3:35), and the Son throughout Scripture is always subject to the authority and direction of the Father, who will ultimately determine who exactly receives such positions of honor. Jesus both defers authority to his heavenly Father and implies that he will himself be exalted.
MARK—NOTE ON 10:41 The other disciples become indignant at James and John, perhaps on account of their own ambition and jealousy (vv. 42–45).
MARK—NOTE ON 10:42 The disciples are to be marked by humility of service, not by wanting to lord it over those for whom they are responsible. Jesus does not deny all use of human authority (cf. Matt. 16:19; 18:18) but exposes its oppressive misuse.
MARK—NOTE ON 10:43 must be your servant. Leadership among God’s people should be characterized by serving the people and acting for their best interests, not by assuming that the people are to serve the leaders. These principles apply not only to leadership in the church but also in all relations (e.g., in civil government, the civil authority is to be “God’s servant for your good” [Rom. 13:4; cf. 1 Sam. 8:11–20; 12:3–5]).
MARK—NOTE ON 10:45 not to be served but to serve. The messianic rule of God is inaugurated by the greatest example of service: Jesus’ death as a substitutionary atonement (ransom for many; cf. Lev. 5:14–6:7; Isa. 52:14, 15; 53:8–12; Mark 14:24; Rom. 4:25; 1 Cor. 15:3; and note on 1 Tim. 2:6), offered by the future ruler (Son of Man; cf. Dan. 7:13–14; Mark 8:38; 14:62; and note on Matt. 8:20). This quality of humility and love for others, flowing from the infinite love of God for his people, will also characterize Christ’s eternal rule. The “ransom” of Christ’s life was paid to God the Father, who accepted it as just payment for the sins of “many” (all who would be saved).
MARK—NOTE ON 10:46–52 Both 8:22–26 and 10:46–52 narrate the healing of a blind man. These two stories serve as literary bookends surrounding the three major predictions of Jesus’ death and resurrection (8:31; 9:30–32; 10:32–34), as well as the major instructions on discipleship. The disciples’ blindness regarding the true mission of Jesus is thus also being emphasized, but as Jesus teaches them, he is healing this spiritual blindness as well.
MARK—NOTE ON 10:46 The old Jericho near the pilgrimage path to Jerusalem may no longer have been populated at the time of Jesus. The newer, Herodian Jericho was situated southeast of the pilgrimage path, serving as a meeting place for pilgrims. To reach this new Jericho from the pilgrimage road, one had to travel the same road there and back. This might explain the slight differences between Mark’s account and those of Matt. 20:29 and Luke 18:35 (see also the notes on Matt. 20:29 and Luke 19:1). The healing occurs when Jesus heads back to the pilgrimage road from Jericho (cf. Matt. 20:29; Luke 18:38).
MARK—NOTE ON 10:47 Jesus will later identify the cry of the blind man (Jesus, Son of David, have mercy on me) as expressing “faith” (v. 52; Matthew notes there were actually two blind men, but Mark and Luke [Luke 18:35–43] only tell about one of them; see note on Matt. 20:30–31). “Son of David” is a messianic acclamation (see Mark 12:35–37).
MARK—NOTE ON 10:48 many rebuked him. Given the popularity of Jesus, a socially insignificant blind man is considered an interruption.
MARK—NOTE ON 10:49 The attitude of some in the crowd changes from rebuke (v. 48) to encouragement (Take heart) as soon as Jesus pays attention to Bartimaeus. Though Jesus himself is facing suffering in Jerusalem, he still considers the marginalized (cf. vv. 43–45).
MARK—NOTE ON 10:51 What do you want me to do for you? Jesus asks the obvious question in order to give the blind man the opportunity to express his trust in Jesus.
MARK—NOTE ON 10:52 Your faith has made you well also hints at spiritual salvation; see note on the same expression in 5:34. and followed him. Bartimaeus joins Jesus and the other pilgrims on their final journey to Jerusalem, indicating that he has become one of Jesus’ disciples.
MARK—NOTE ON 11:1–13:37 Entering and Judging Jerusalem. Jesus enters Jerusalem triumphantly, he cleanses the temple, and he authoritatively teaches both opponents and disciples.
Jerusalem at the Time of Jesus
By the time of Jesus, Jerusalem had grown from a modest military fortress to a world-class city with a newly renovated temple that rivaled nearly any in the ancient world. Public pools were fed by the Gihon Spring and by two aqueducts that brought water to the city from as far as 7 miles (11 km) away. The towns of Bethphage and Bethany were located on the eastern slopes of the Mount of Olives, which lay to the east of Jerusalem. See also Jerusalem in the Time of Jesus.
MARK—NOTE ON 11:1–11 Triumphal Entry to Jerusalem. Jesus enters Jerusalem upon a colt and is hailed as the triumphant Messiah of Israel.
MARK—NOTE ON 11:1 Jesus and the pilgrims head for Bethphage and Bethany. Jesus enters Jerusalem (see map) by way of the Mount of Olives (see note on Mark 13:3) and the Kidron Valley.
MARK—NOTE ON 11:2 a colt tied. Matthew 21:2 also mentions that a donkey was with the colt, but Mark only mentions the colt, which was most important because Jesus would ride on it.
MARK—NOTE ON 11:7 Jesus fulfills a prophecy about the Messiah in Zech. 9:9 by riding on a donkey; see notes on Matt. 21:4–5 and John 12:15.
MARK—NOTE ON 11:8 On the significance of cloaks and branches, see 2 Kings 9:12–13 and notes on Matt. 21:8; John 12:13.
MARK—NOTE ON 11:9 Hosanna (Hb. “Save!” or “Please save!”; see Ps. 118:25). Here “Hosanna” points to the celebration of Jesus as a political, Davidic messiah (cf. 2 Sam. 7:14; Isa. 9:1–21; 11:1–16; Jer. 23:1–8). Blessed is he who comes in the name of the Lord is from Ps. 118:25–26, a prayer of blessing for the coming messianic kingdom (but see also notes on Matt. 23:39; Luke 13:35). The Triumphal Entry takes place at the beginning of Passover week, which recalls the Jewish people’s liberation from Egyptian slavery (see notes on Mark 14:17; John 2:13); the pilgrims now anticipate the messianic liberation from Rome’s oppression. The claims of the disciples are ultimately true, but it will not be Rome that is defeated now but Satan, sin, and death. All enemies of righteousness will one day see the authority of Messiah. This is the only time in Mark where there is no evident tension between Jesus’ messianic identity, the messianic expectations of his disciples, and those of the people (cf. Mark 2:8–10; 8:27–31; 10:45). Jesus tolerates this brief period of celebration in fulfillment of Zech. 9:9, but with the certainty that nothing will obstruct the divinely ordained death of the Messiah.
MARK—NOTE ON 11:11 Jesus looked around at everything in the temple area, not as a pilgrim but as the sovereign Lord who “will suddenly come to his temple” (Mal. 3:1). He looks around this center of Jewish religious life to see if it is fulfilling its purpose of leading people to true worship of God. During this week, Jesus and the Twelve stay a short distance outside Jerusalem in Bethany, probably with their friends Lazarus, Mary, and Martha (cf. John 12:2–3).
MARK—NOTE ON 11:12–12:44 Jesus’ Judgment on Religious Leaders. Jesus’ first actions, after being hailed by the people as King, are to pass judgment on Jerusalem figuratively through the cursing of the fig tree and the cleansing of the temple, which highlight Jesus’ zeal for true worship of God. Jesus’ teaching is bold and authoritative in confronting the religious rulers, and is both introduced (11:20–25) and concluded (12:38–44) by instruction of his disciples.
MARK—NOTE ON 11:12–21 The way in which Mark organizes his material in these verses (fig tree/cleansing of temple/fig tree) suggests a connection between the cleansing of the temple and the cursing of the fig tree.
MARK—NOTE ON 11:13–14 found nothing but leaves. Since the fruit of the fig tree begins to appear about the same time as the leaves (or a little after), the appearance of leaves in full bloom should have indicated that fruit (in the form of green figs) was already growing. Jesus’ actions here have symbolic importance, signifying the hypocrisy of all who have the appearance that they are bearing fruit but in fact are not. The specific reference, though, is to Israel, since in the OT the fig tree often serves as a metaphor for Israel and its standing before God (e.g., Jer. 8:13; Hos. 9:10, 16; Joel 1:7). Here the cursing of the fig tree signifies the judgment of God on the “fruitless” Jewish people (cf. Mark 7:6), who had turned away from God into empty ritual and legalism (cf. Hos. 9:10–17). It is a visual parable to signify Jesus’ unrequited search for the true fruit of worship, prayer, and righteousness in the Jewish nation and its religious practices.
MARK—NOTE ON 11:15–17 And he entered the temple. Jesus comes as Lord of the temple, and he comes to purify it (Mal. 3:1–4; see also notes on Matt. 21:12–17; 21:12). On the Mount of Olives, as well as in the temple precincts, tables were set up to enable pilgrims to change their respective currencies into coins for the annual temple tax (half a shekel; Ex. 30:13–16), as well as to purchase pigeons, lambs, oil, salt, etc., for various sin and thanksgiving sacrifices (Lev. 1:14; 5:7, 11; 12:8; 14:22, 30). The business activity turns the house of prayer into a den of robbers (Jer. 7:11). Gentiles in particular were hindered by the temple commerce in the outer court. The goal of Jesus’ action is to restore the temple (temporarily) to its function, namely, to serve as a house of prayer for all the nations (Isa. 56:7).
MARK—NOTE ON 11:18 Paradoxically, the chief priests and scribes (who are in favor of commerce in the temple) seek to destroy the Purifier (3:6; 15:31–32) rather than to be purified themselves. Their actions are motivated by fear of Jesus’ popularity, fear of losing power (social, economic, and political), and fear of a public uprising (in which case the Romans would intervene). The Jewish leaders correctly saw Jesus’ act as a challenge to their authority in the most sacred space in the world.
MARK—NOTE ON 11:19 As in Galilee, Jesus periodically retreats from public work.
MARK—NOTE ON 11:20 in the morning. Matthew compresses the events of these two days into a single narrative and does not specify that the disciples did not see the withered fig tree until the next day. Mark gives more detailed chronological information, while Matthew treats the event topically (Matt. 21:18–22).
MARK—NOTE ON 11:21 The fig tree had withered within 24 hours, perhaps sooner (Matt. 21:19). It represents the judgment of God on Israel (Isa. 34:4; Joel 1:7–12; Amos 4:9; see note on Mark 11:13–14).
MARK—NOTE ON 11:22–23 Have faith in God. Jesus’ response must have surprised the disciples. (What does faith have to do with the cursing of the fig tree?) His point is that they should trust God to remove whatever hinders them from bearing fruit for God. Moving a mountain was a metaphor in Jewish literature for doing what was seemingly impossible (Isa. 40:4; 49:11; 54:10; cf. Matt. 21:21–22). Those who believe in God can have confidence that he will accomplish even the impossible, according to his sovereign will.
MARK—NOTE ON 11:24–25 whatever you ask. God delights to “give good things to those who ask him” (Matt. 7:11) and is capable of granting any prayer, though we must ask with godly motives (James 4:3) and according to God’s will (1 John 5:14). believe that you have received it, and it will be yours. Those who trust God for the right things in the right way can have confidence that God will “supply every need … according to his riches in glory in Christ Jesus” (Phil. 4:19), knowing that he will work “all things together for good” and will “graciously give us all things” (Rom. 8:28, 32). Some have misused this verse by telling people that if they pray for physical healing (or for some other specific request) and if they just have enough faith, then they can have confidence that God has already done (or will do) whatever they ask. But we must always have the same perspective that Jesus had—that is, confidence in God’s power but also submission to his will: “Father, all things are possible for you. … Yet not what I will, but what you will” (Mark 14:36).
MARK—NOTE ON 11:28–33 The official leaders of Israel inquire of Jesus by what authority he is doing these things. The question relates immediately to the cleansing of the temple (vv. 15–19) but also to his healing and teaching in the temple (and throughout his ministry), because Jesus is neither an official priestly nor a scribal authority according to the official standards of his questioners. Was the baptism (i.e., the ministry) of John from heaven (i.e., from God) or from man (i.e., did it have a merely human origin)? To avoid the dilemma posed by the question, Jesus’ opponents say that they do not know, because they feared the consequences of speaking against John the Baptist, whose divinely authorized ministry was also carried out apart from the official Jewish authority. Their confession of ignorance, however, demonstrates that they have no basis on which to assess Jesus’ ministry. If they do not know whether John the Baptist was from God, they cannot know whether Jesus is, either. Faced with such hostility, Jesus refuses to answer his opponents’ question and exposes their ignorance and lack of sincerity.
MARK—NOTE ON 12:1–12 This parable of judgment is addressed primarily to the religious leaders of Israel (vv. 1, 12). The story draws on everyday life. Disputes between absentee landlords, their representatives (in this case, a servant), and tenants were common (vv. 3–5). The attempt to seize the land by killing the rightful heir is bold but plausible (vv. 6–8). The key to understanding the story lies in v. 12 (see also vv. 1, 5); the opponents of Jesus understand his story to be an accusation against them, yet they do not take Jesus’ words to heart. The vineyard is a well-known metaphor for Israel (cf. Neh. 9:16–37; Isa. 5:1–5; John 15:1–27). The son of the landlord (beloved son) is rejected as the “messianic stone” (Ps. 118:22; Mark 12:10). The builders (v. 10; a metaphor for “leaders of Israel”) kill the “messianic stone” (vv. 7, 10). This interpretation corresponds to the current tension between Jesus and his opponents and the overall saving work of God despite the rebellion of his people (Neh. 9:6, 26, 28–31, 33–35; Acts 7:2–53). Jesus’ parabolic teaching either instructs (Mark 4:1–20) or hardens (4:10–12; 12:1–12) its hearers.
MARK—NOTE ON 12:1 The landlord goes to great expense, which justifies his rightful expectation for a share in the profit. The allusion to Isa. 5:1–5 (vineyard, fence, tower) suggests that Jesus continues the theme of “fruit of worship and righteousness for God” (see note on Mark 11:13–14). Immense Herodian-era manor houses with walls, towers, and a winepress have been excavated near Caesarea Maritima.
MARK—NOTE ON 12:2 At the time of harvest, a representative of the landlord (in this case, his servant) comes to receive the landlord’s share (some of the fruit of the vineyard).
MARK—NOTE ON 12:3–5 There is an escalation in the mistreatment of the landlord’s servants: they are beaten, struck … on the head (v. 4), and killed (v. 5). The repetition of these events (and so with many others) reinforces the injustice. While Israel might have borne fruit, the leaders of Israel by their misleading leadership hinder the fruit from being given to God.
MARK—NOTE ON 12:6 still one other, a beloved son (see note on Luke 20:13). The tenants’ attitude toward the landlord will be directly reflected in their respect, or lack of it, for his son, who represents Jesus (Ex. 10:3; Lev. 26:41; 2 Chron. 36:11–16; see the echo of this theme in Mark 1:11; 9:7).
MARK—NOTE ON 12:7 The tenants display disrespect for the landlord by seeking to kill his heir. They may be assuming that the heir’s arrival means the landlord has died.
MARK—NOTE ON 12:9 Finally the owner of the vineyard (God) punishes the evil tenants (leaders of Israel; Isa. 5:3, 5) and seeks new tenants (give the vineyard to others). Israel (and the Son sent to her) belongs to God. Israel’s leaders disrespect the possessions of God (Mark 11:27–12:12) and thus incur the judgment of God.
MARK—NOTE ON 12:10 At the time of Jesus, Ps. 118:22–23 was already known as a messianic psalm (cf. Acts 4:11). The opponents of Jesus can thus understand what he means: the “stone” refers to the Messiah. Builders refers to the leaders of Israel. Rejected echoes the theme of the persecution of the prophets of God (Neh. 9:9–35; Acts 7:1–53). The new Israel (or faithful Israel) will accept the Son as the rightful messenger, heir, and cornerstone of the messianic kingdom (Jer. 31:26; Zech. 4:7). Both Mark 12:9 and 12:10 speak of reversal: in v. 9 God transfers responsibility for his people to “others,” and in v. 10 the rejected messianic “stone” is divinely vindicated and established as the cornerstone of a new building (see notes on 1 Pet. 2:4–8).
MARK—NOTE ON 12:12 The opponents of Jesus have long determined to kill him (11:18). From their vantage point, only his popularity hinders them (11:32; 14:1–2).
MARK—NOTE ON 12:13 The opponents of Jesus attempt to trap him by means of difficult questions (cf. 8:11; 10:2; 11:27–28). Different groups in Palestinian Judaism, both Pharisees and Herodians (see note on Matt. 22:16; and the article on Jewish Groups at the Time of the New Testament), collaborate against Jesus.
MARK—NOTE ON 12:14 we know that you are true. Jesus rightly labels his opponents’ kind words as “hypocrisy” (v. 15). Since Jesus purports to be teaching the way of God, they figure that he must have an opinion on whether it is lawful to pay poll taxes or property taxes to the oppressive Roman emperor. A rejection of paying taxes would seem to entail rebellion against Caesar; a willingness to pay taxes appears to compromise devotion to God (on civic duties and the relationship between church and state, see note on Matt. 22:21).
MARK—NOTE ON 12:16 The likeness (of Tiberius Caesar) and inscription on the denarius (valued as the wage of a day’s labor) represent the person of Caesar and his authority (see note on Matt. 22:19). By carrying the coin, Jesus’ opponents show that they already participate in the Roman social order.
MARK—NOTE ON 12:17 the things that are Caesar’s … the things that are God’s. See notes on Matt. 22:21 and Luke 20:25. Jesus does not discuss the question of whether the current Roman governance is just or unjust, but he does imply that it is right to pay taxes to Caesar. God’s kingdom, however, transcends all of these “things.”
MARK—NOTE ON 12:18–23 The overstated and theoretical question (seven successive levirate marriages; see note on Matt. 22:24) assumes a tension between the Mosaic law (Gen. 38:8; Deut. 25:5–6; Ruth 4) and belief in the resurrection, which the party of the Sadducees rejects (on Sadducees, see note on Matt. 3:7). How can one woman and seven men be married in heaven?
MARK—NOTE ON 12:24 In asking their question (vv. 18–23), the Sadducees are wrong on two counts: they know neither the Scriptures nor the power of God (see note on vv. 26–27).
MARK—NOTE ON 12:25 The Sadducees falsely assume marriage in heaven. Interpersonal relationships in heaven are similar to the relationships of angels (whose existence the Sadducees likewise deny; see Acts 23:8). See note on Matt. 22:29–30.
MARK—NOTE ON 12:26–27 Citing the OT “Scriptures,” Jesus explains the full “power of God” when it comes to the dead being raised. Exodus 3:6 cannot mean that God makes himself known to Moses as the God of the dead. Rather, as the God of Abraham … Isaac, and … Jacob (i.e., the faithful, covenant-keeping God), he is the God of the living (Ex. 3:15–16; 4:5). Abraham therefore continues to exist and to enjoy the blessings of God’s covenant (cf. Rom. 8:35–39), and hence will also be raised from the dead.
MARK—NOTE ON 12:28–31 A teachable scribe (a theological scholar, probably of the Pharisaic faction) holds a friendly dialogue with Jesus. He asks which commandment of God is of fundamental importance and central to everything else. Jesus answers directly: the most important commandment, introduced by Deut. 6:4, is to love the Lord your God completely (Deut. 6:5; cf. notes on Matt. 22:37–38 and Luke 10:27). Second to this is to love your neighbor as yourself (Lev. 19:18, 34). The faithful, covenant-keeping God asks the objects of his love to love him and other human beings too (Rom. 13:8–10; Gal. 5:14; 1 John 4:10–11, 19).
MARK—NOTE ON 12:34 not far. This inquisitive scribe is separated from the present kingdom of God simply by his ignorance of Jesus as the beloved Son (9:7), as the one to be confessed (8:38), and as the one who will suffer a substitutionary death on his behalf (10:45; see 12:35–37).
MARK—NOTE ON 12:35–37 While in the temple, Jesus publicly raises a question that he has already discussed in private with his disciples: who is the Messiah of God—is he essentially the son of David or the Lord of David? Jesus’ point is not to deny that the Messiah is a descendant of David (e.g., Ps. 2:1–12; 89:1–52; Isa. 9:1–7; Jer. 23:5–6; Ezek. 34:23–24). The issue is that, in this passage (i.e., Ps. 110:1–5), there is no mention of the Messiah being the son of David; rather, the Messiah is here the “Lord of David” (see note on Matt. 22:41–46). Jesus affirms the divine inspiration of the Psalm through the Holy Spirit. The Lord (Hb. Yahweh) grants to David’s Lord (Hb. ’Adonay) an exclusive place of honor at his right hand and helps David’s Lord overcome his enemies. Jesus anticipates being exalted to the right hand of God, and thus he far transcends any expectation of a merely political, Davidic messiah.
MARK—NOTE ON 12:38 scribes. See note on Matt. 8:19.
MARK—NOTE ON 12:39 Many scribes seek public recognition by means of their clothing and places of honor (see note on Matt. 23:6). As lawyers, they exploit widows while pretending to be pious (Mark 12:40). For Jesus, true devotion to God includes a concern for social justice.
MARK—NOTE ON 12:42–44 Small copper coins (Gk. lepta [plural]; a lepton was a Jewish coin worth about 1/128th of a denarius, which was a day’s wage for a laborer) are valued at a fraction of a cent. The poor widow gave more than all the rich people, according to God’s evaluation, for she gave everything she had, while the rich gave from their surplus.
MARK—NOTE ON 13:1–37 Jesus and the Coming Judgment. Jesus’ discourse about the end times focuses the attention of the disciples on preparedness, on readiness to suffer, and on trust.
The Temple Mount in the Time of Jesus
Herod’s Temple Mount was the focal point of Jerusalem during the time of Jesus. Sitting atop Jerusalem’s northeastern ridge, it occupied one-sixth of the city’s area. Under Herod the Great, the Temple Mount’s foundation was expanded to encompass approximately 1.5 million square feet (140,000 square meters). Its foundational walls were constructed using gigantic stones, the largest found being 45 feet long, 11.5 feet high, and 12 feet thick (13.7 m by 3.5 m by 3.7 m).
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MARK—NOTE ON 13:1 Herod the Great expanded the second temple to about double the size of the Solomonic temple (cf. note on Luke 21:5–6).
MARK—NOTE ON 13:2 The future destruction of the temple (and Jerusalem) would occur on account of its misuse by the leaders (12:9; Luke 19:41–44). (The sacrificial system of the temple cannot, in any case, make sufficient atonement for the sinfulness of mankind; Heb. 10:4.) not … one stone upon another. See note on Matt. 24:2. Titus, son of the emperor Vespasian, led the destruction of Jerusalem and the temple in A.D. 66–70.
MARK—NOTE ON 13:3 The Mount of Olives (Olivet), with its spectacular view of the Temple Mount, stands just east of Jerusalem across the Kidron Valley (see note on John 18:1). Jesus and his disciples regularly crossed over Olivet on their way from Jerusalem through Bethphage (Luke 19:29) to Bethany (John 11:1), which lay on the mountain’s eastern slope. The traditional site of Gethsemane lies on Olivet’s western slope (Matt. 26:36).
MARK—NOTE ON 13:4–37 In response to Jesus’ statement about the future destruction of the temple (v. 2), the disciples ask him, “When will these things be, and what will be the sign when all these things are about to be accomplished?” Jesus’ answer deals primarily with the second part of their question (“what will be the sign”), but he also addresses the timing of the coming events (“when”). Verses 5–23 focus on local and world events (destruction of the temple, persecution, and universal evangelism); vv. 24–27 focus on cosmic events (the transformation of the known cosmos and the coming of the Son of Man). The disciples assume that the destruction of the temple will coincide with the end of time, but Jesus corrects their thinking (vv. 7, 13). Since Jesus predicts these events, believers must not lose heart. The destruction of Jerusalem (which came in A.D. 70) functions as a type of the last judgment, which will occur when Jesus returns. God already knows about them, and the elect (vv. 20, 22, 27) will be preserved.
MARK—NOTE ON 13:8 The metaphor of birth pains (see note on Matt. 24:8) describes the increase in frequency and duration of these events.
MARK—NOTE ON 13:9–13 Amid these troubles, including family divisions (v. 12; cf. Luke 12:50–53), the disciples are to be worldwide (Mark 7:27; 8:35; 10:29; 13:27), Spirit-led witnesses before both Jewish and Gentile authorities (v. 9).
MARK—NOTE ON 13:14 The abomination of desolation (cf. Dan. 9:27; 11:31; 12:11) points to the Antichrist’s ultimate desecration of God’s temple (where he ought not to be, which some understand as a literal, rebuilt temple, and others understand as the people of God; see 2 Thess. 2:1–12; 1 John 2:18). This event was anticipated in the destruction of the temple in Jerusalem (see note on Matt. 24:15). flee to the mountains. See note on Matt. 24:16.
MARK—NOTE ON 13:19 Tribulation will occur in conjunction with the Antichrist’s desecration (v. 14). This tribulation will not be confined to Judea and will be on a scale unprecedented since the beginning of the creation. The flight of Christians from Jerusalem in A.D. 67 anticipated this universal tribulation (see note on Matt. 24:16).
MARK—NOTE ON 13:20 The universal extent of tribulations is cut short by the Lord. The elect (see also vv. 22, 27) are not a proud elite but recipients of God’s gracious and undeserved call and protection (see note on Matt. 22:14).
MARK—NOTE ON 13:22 The tribulation (v. 19) is accompanied by false christs and false prophets (on testing false prophets, see notes on Matt. 7:15–20; 9:34; 1 John 4:1). They lead astray by performing signs and wonders (cf. the actions of the Antichrist in 2 Thess. 2:3, 7–12; 1 John 2:18). Unlike Scripture, signs and wonders are not clear indicators of God’s presence and will. Jesus’ remark that even the elect (see note on Matt. 22:14) could be led astray emphasizes the stunning character of the false prophets’ miracles. But God will protect his own, so that they will not believe in a false messiah or prophet.
MARK—NOTE ON 13:24–26 After that tribulation clearly sets the further statements of Jesus apart from the preceding verses. sun … moon … stars. Jesus now describes cosmic events (see note on Matt. 24:29) in anticipation of the coming of the enthroned (Mark 14:62) Son of Man (see 8:38; Rev. 1:7; note on Matt. 24:30).
MARK—NOTE ON 13:28–29 Some have understood fig tree here as a symbol for the nation of Israel (see note on 11:13–14), but it is more likely that in this case Jesus is just using a familiar event in nature as another illustration: just as the fig tree’s branches put forth leaves, giving a sure sign that summer would soon follow, so when you see these things taking place, you know that Christ will come soon. “These things” probably refers not to the events of 13:24–27 (for they are the end) but the events of vv. 5–23.
MARK—NOTE ON 13:30 this generation will not pass away until all these things take place. Several interpretations have been offered for this difficult passage: (1) Some think “this generation” refers to the disciples who were alive when Jesus was speaking, and “all these things” refers to the beginning but not the completion of the sufferings described in vv. 3–13. (2) Others see in “all these things” a prediction with multiple fulfillments, so that Jesus’ disciples will be both “this generation” that sees the destruction of the temple in A.D. 70 and also those at the end of the age who see the events surrounding the “abomination of desolation” (v. 14). (3) Since “the generation of …” in the OT can mean people who have a certain quality (cf. Ps. 14:5; 24:6; cf. Gk. genea in Luke 16:8), others understand “this generation” to refer either (a) to “this generation of believers” throughout the entire present age, or (b) to “this evil generation” that will remain until Christ returns to establish his kingdom (cf. Matt. 12:45; Luke 11:29). (4) Others, particularly dispensational interpreters, understand “generation” to mean “race” (this is another sense of Gk. genea), and think it refers to the Jewish people, who will not pass away until Christ returns. (5) Others understand “this generation” to mean the generation that sees “all these things” (Matt. 24:33), namely, the generation alive when the final period of great tribulation begins. According to this view, the illustration of the fig tree (Mark 13:28) shows that when the final events begin, Christ will come soon. Just as “these things” in v. 29 refers to events leading up to but not including Christ’s return, so in v. 30 “all these things” refers to the same events (that is, the events described in vv. 3–13).
MARK—NOTE ON 13:31 my words will not pass away. Jesus claims that his words (like those of the OT, see Matt. 5:18) are more enduring than creation and are in truth the revealed Word of God (cf. Isa. 51:6; Jer. 31:35–37).
MARK—NOTE ON 13:32 nor the Son. See note on Matt. 24:36.
MARK—NOTE ON 13:33–37 Jesus gives this entire discourse about the end times so that the disciples will be on guard (vv. 5, 9, 23). This parable about a man going on a journey (vv. 34–37) displays similarities with the parable of the wicked tenants (12:1–12). The point is perpetual readiness while bearing God-given responsibilities. The sudden return of the master of the house corresponds to the sudden coming of the Son of Man (find you asleep, 13:36; see Luke 17:24–32). Instead of speculating about the specific timing of end-time events, all disciples are to be vigilant.
MARK—NOTE ON 14:1–16:8 Death and Resurrection in Jerusalem. The narrative of Jesus’ suffering moves quickly from the celebration of the Passover, the betrayal, Gethsemane, and the arrest of Jesus to his trials before the Sanhedrin and Pilate. It culminates in the crucifixion of Jesus and the discovery of the empty tomb, complemented by the announcement of Jesus’ resurrection.
MARK—NOTE ON 14:1–52 Betrayal. Jesus is betrayed by one of his closest associates. The celebration of the Passover anticipates his impending substitutionary death. His arrest is the first step toward that end.
MARK—NOTE ON 14:1 The reference to the upcoming Passover feast renders a sense of urgency to the plan of Jesus’ opponents. Their efforts to capture him by stealth would circumvent the protective popularity of Jesus (cf. 11:18; 12:12; Luke 22:6).
MARK—NOTE ON 14:3–5 Bethany. See note on Matt. 21:17. The aromatic and pure nard oil is extracted from an Indian or Arabian root. The sale of such costly oil would have yielded more than 300 days’ wages of a laborer. Some disciples are indignant over such “waste” (but see John 12:4–6). This story is also reported in Matt. 26:6–13 and in John 12:1–8, where the woman is identified as Mary, the sister of Martha and Lazarus. The story in Luke 7:36–50 is a different event, occurring at a different time in Jesus’ ministry, with a different woman, different actions, different critics, and a different response from Jesus.
MARK—NOTE ON 14:6–9 Jesus describes the woman’s action (v. 3) as beautiful, since she anointed his body beforehand for burial. Thus Jesus again predicts his death (see note on 10:32–45). you always have the poor with you. See note on Matt. 26:8–12. Jesus speaks realistically about the poor: the disciples are encouraged to do good for the poor, without encouraging the utopian dream of being able to completely eradicate poverty in this age (cf. Deut. 15:11). The inclusion of this story in the written Gospels fulfills Jesus’ prediction that the story would be told wherever the gospel is proclaimed in the whole world.
MARK—NOTE ON 14:10 The Jewish authorities had issued orders seeking the (inconspicuous) arrest of Jesus (John 11:57). Judas Iscariot could help them because he was one of the Twelve and would be able to tell them where Jesus could be found (fulfilling Ps. 41:9) when there were no crowds present. Judas is to identify Jesus to his opponents by night. Without modern lighting systems, finding and identifying someone at night would be a difficult task.
MARK—NOTE ON 14:11 Mark, like Luke (Luke 22:5), is more general in his report and simply says Judas was given money in exchange for betraying Jesus, but Matthew records the exact amount: “thirty pieces of silver” (Matt. 26:15). In the OT, this was the price of a slave accidentally gored to death by an ox (Ex. 21:32), probably equivalent to about four months’ wages. See note on Luke 22:3.
MARK—NOTE ON 14:12 The first day of Unleavened Bread (Ex. 12:15, 18) could refer either to Nisan 14 or Nisan 15 according to Jewish reckoning in the NT era, and Passover lambs were apparently killed on both days, but here Mark is referring to Nisan 14 (Thursday). (Nisan usually falls somewhere in March/April in the Gregorian calendar; cf. note on Matt. 26:17; and The Hebrew Calendar.) The Passover lamb is to be eaten within the walls of Jerusalem. Preparations for the meal have to be made inconspicuously, as Jesus is already a marked target.
MARK—NOTE ON 14:13 a man carrying a jar of water. See note on Luke 22:7–13.
MARK—NOTE ON 14:16 just as he had told them. Either Jesus had made prior arrangements with friends in Jerusalem in order to avoid the Jewish authorities, or the encounter was a miraculous work of God. the Passover. On the significance of this Passover meal, see note on Luke 22:15.
MARK—NOTE ON 14:17 After sunset, with the beginning of Nisan 15 (see note on v. 12), the Passover meal begins. The celebrants remember the beginning of Israel’s deliverance from slavery, when the Lord brought judgment by killing the firstborn in every Egyptian house but “passed over” the Israelite houses where the blood of the Passover lamb had been applied (Ex. 12:7, 12–13, 22–28). Those who celebrate the Passover also look forward to the ultimate liberation (Ex. 12:42; cf. note on John 2:13). From now on, Jesus’ blood will protect from judgment those who take refuge in him (1 Cor. 5:7).
MARK—NOTE ON 14:18 reclining at table. See note on Matt. 26:20. Despite intimate fellowship, Judas will betray his master (Ps. 41:9).
MARK—NOTE ON 14:21 Jesus confirms that the Son of Man goes as it is written (cf. Ps. 55:13–14; Isa. 53:1–12; Dan. 9:25–26; Mark 8:31). but woe to that man. Despite the fact that the Scriptures have predicted that Jesus would suffer a substitutionary death, Judas is responsible for his evil deed. This is one of many scriptures that simultaneously affirm God’s sovereign ordering of events and also human responsibility for those events (see notes on Gen. 50:18–21; Acts 2:23; 4:28; 18:9–11; 2 Tim. 2:10).
MARK—NOTE ON 14:22 Jesus declares this is my body while he is still in his body, thus establishing a particular connection with bread as representing his own, once-and-for-all sacrifice. On the differing views regarding the significance of the communion elements, see notes on Luke 22:19 and 1 Cor. 11:24.
MARK—NOTE ON 14:23–24 he took a cup. See note on Matt. 26:27. The communion wine corresponds to the covenant-establishing, once-and-for-all shed blood of Jesus as atonement for many (Mark 10:45; cf. Ex. 24:8; Isa. 53:12; Jer. 31:31–34).
MARK—NOTE ON 14:25 that day when I drink it new. Jesus is confident that his impending death does not jeopardize his celebration (as exalted Lord of David; cf. 12:35–37; Ps. 110:1, 5) in the future kingdom of God.
MARK—NOTE ON 14:26 hymn. See note on Matt. 26:30. went out to the Mount of Olives. Passover celebrants were to remain in Jerusalem for this night (Deut. 16:7); therefore Jesus did not return to Bethany.
The Last Supper
After Jesus and his disciples ate the Passover meal, they crossed the Kidron Valley and entered a garden called Gethsemane (meaning “oil press”), where they often spent time while visiting Jerusalem (cf. Luke 22:39).
MARK—NOTE ON 14:27–28 You will all fall away. Jesus interprets the impending desertion by all of his disciples (v. 50; cf. John 16:32) in light of Zech. 13:7 (strike the shepherd, and the sheep will be scattered; cf. Mark 6:34). The striking of the shepherd, who “stands next to” God (Zech. 13:7), occurs in order to purify the people (Zech. 13:1, 7, 9). Jesus is confident that, following this dispersion, he will once again gather his flock (after I am raised up; see Mark 16:7). It is unclear why Jesus chooses Galilee as the place for this post-resurrection gathering—perhaps it is to draw the disciples’ attention away from expecting a revolutionary event in Jerusalem (cf. Acts 1:6). At any rate, the disciples would naturally return to their home region of Galilee.
MARK—NOTE ON 14:30 before the rooster crows twice. Each morning, roosters would crow a number of times separated by a few minutes. Jesus here specifies the first two individual crowings (cf. v. 72). Matthew, Luke, and John, however, refer to the entire time of several crowings.
MARK—NOTE ON 14:31 I will not deny you. … they all said the same. See note on Matt. 26:33–35.
MARK—NOTE ON 14:32 On Gethsemane, see note on Matt. 26:36. while I pray. Jesus prays, aware of his impending arrest and the weight of bearing the judgment of God (Mark 10:38).
MARK—NOTE ON 14:36 The cup is a metaphor for the wrath of God, which he would pour out on sinners in righteous judgment (see note on 10:38; also Isa. 51:17–23; Jer. 25:15–18; and notes on Luke 22:42; John 18:11; Rom. 3:25; 1 John 2:2). Since Jesus satisfies God’s wrath by becoming a propitiation for sin (see note on Rom. 3:25), the continued passing of the cup to the disciples (Mark 10:38–39: “The cup that I drink you will drink”) turns judgment on Jesus into purification for them. In this intense time of trial, Jesus entrusts himself into the personal hands of his Father. On the word Abba, see note on Matt. 6:9.
MARK—NOTE ON 14:37 Jesus is totally forsaken; his disciples are sleeping (contrast this with Peter’s statement in v. 29). Could you not watch? Despite his own suffering, Jesus still calls his disciples to trusting prayer and watchfulness in the midst of temptation (cf. vv. 50–52, 66–72).
MARK—NOTE ON 14:38 The spirit indeed is willing is not a reference to the Holy Spirit but to the disciples’ human spirits, which desired to follow Jesus and be faithful (see v. 31). But they quickly gave in to physical fatigue: the flesh is weak. Well-intentioned believers can easily fail to fulfill their calling by merely giving in to various physical needs or desires.
MARK—NOTE ON 14:39 Saying the same words does not mean the “empty phrases” that Jesus had taught against (Matt. 6:7); this was earnest repetition expressing the deep longing of his heart (for repetition in prayer, cf. Ps. 136:1–26; Isa. 6:3; 2 Cor. 12:8; Rev. 4:8).
MARK—NOTE ON 14:41 It is enough may mean (1) enough prayer and wrestling with God—it is settled, and Jesus is going to the cross; (2) enough time—the end has come; or (3) enough sleep—it is time for the disciples to awake. The hour refers here to the time of Jesus’ death and of his bearing divine judgment (as in vv. 35–36). This is also the time of his being given into the hands of sinners (cf. 9:31). Jesus accepts the reality of his coming death (cf. 10:45; Isa. 53:1–12).
MARK—NOTE ON 14:43–46 Armed temple officials, employed by the Jewish leaders, arrest Jesus (vv. 46, 53). As a traitor, Judas misuses familiar actions of respect and friendship: he calls Jesus Rabbi and greets him with a kiss. Though it is dark, Judas knows Jesus well enough to pick him out from the group.
MARK—NOTE ON 14:47 cut off his ear. See note on John 18:10.
MARK—NOTE ON 14:50 they all left him. See note on vv. 27–28.
MARK—NOTE ON 14:52 he left the linen cloth. This incident is recorded only in Mark’s Gospel, leading many commentators to think that Mark himself, the author of this Gospel, was this young man, but that out of modesty he did not include his own name.
MARK—NOTE ON 14:53–15:20 Trial. The trial before the Jewish Sanhedrin leads to the verdict of blasphemy, requiring the death penalty. But only the Roman governor Pilate has the authority to execute Jesus.
Jesus’ Arrest, Trial, and Crucifixion
The path from Jesus’ arrest to his crucifixion (part of which is often called the Via Dolorosa, “Way of Sorrows”) is difficult to retrace with certainty. According to a possible harmony of the Gospel accounts, after the Passover meal Judas led a contingent of soldiers to Gethsemane to arrest Jesus (1). From there Jesus was led to Annas (location unknown), who sent him to his son-in-law Caiaphas, the high priest (2). The Jewish leaders then appealed to the Roman governor Pilate to have Jesus put to death (3). Luke records that Pilate sent Jesus to Herod Antipas (4), who questioned Jesus but returned him to Pilate without rendering any judgment (5). Pilate then sent Jesus to be crucified at Golgotha (6).
MARK—NOTE ON 14:53 Before daybreak on Friday, Nisan 15, Jesus is brought before the high priest Caiaphas (see notes on Matt. 26:57–58; John 18:24) and the Sanhedrin (consisting of prominent Sadducees and Pharisees; see note on Matt. 26:59) for prosecution.
MARK—NOTE ON 14:56 their testimony did not agree. The testimony of the many witnesses is contradictory (cf. Ex. 20:16; Deut. 5:20) and thus could not be used in a formal charge (Deut. 17:6).
MARK—NOTE ON 14:58 Jesus never stated that he would destroy the temple (cf. John 2:19). He is innocent of this charge, as the high priest, acting as judge, is surely aware.
MARK—NOTE ON 14:61–62 he remained silent. Jesus’ silence complicates the high priest’s task. He thus assumes the role of prosecutor. Are you the Christ, the Son of the Blessed? This question may be drawn from Jesus’ public teaching in the temple (12:1–12, 35–37; cf. 3:5–11), in which he claimed to be the Son of the God of Israel and the messianic Lord of David, who shares exclusive honor with God himself. I am. Jesus answers affirmatively and then applies to himself messianic prophecies from Ps. 110:1 (cf. Mark 12:35–37) and Dan. 7:13–14.
MARK—NOTE ON 14:64 Jesus’ statement is considered blasphemy in that he claims divine Sonship and an exclusively exalted position at the right hand of God. Following the high priest’s lead, they all condemned him as deserving death. The one option they fatally disregard is that Jesus is indeed speaking the truth and that he enjoys the full endorsement of his heavenly Father (cf. v. 28; Acts 3:13; Col. 2:9).
MARK—NOTE ON 14:65 and to strike him. Mistreatment follows the verdict of v. 64 (cf. Isa. 50:6; 53:2–3). The execution of the sentence is reserved for Roman authorities (see note on Mark 15:1), and Jesus thus has to be taken to Pilate.
MARK—NOTE ON 14:68 he denied it. Contrast Peter’s denial with his affirmations of three to four hours earlier (vv. 29, 31). Peter fears for his life.
MARK—NOTE ON 14:71 The accusations and denials grow rapidly, culminating in Peter’s oath-like swearing (cf. 8:38 and notes on Matt. 26:71–72; 26:74).
MARK—NOTE ON 14:72 the rooster crowed a second time. See notes on v. 30; John 13:38.
MARK—NOTE ON 15:1 The whole council is the Sanhedrin. It did not have the right to execute a person convicted of a capital crime. That right was reserved for Roman authorities, especially when dealing with popular figures. Pilate, the Roman governor, was temporarily in Jerusalem “to keep the peace” during the Passover (on Pilate, see note on Luke 23:1; cf. also note on Luke 3:1). The Jewish authorities did not want to be busy with the case during the festive Passover day of Nisan 15.
MARK—NOTE ON 15:2 When they brought him to Pilate, the Jewish authorities did not accuse Jesus of blasphemy (a religious crime that would have made no difference to Pilate) but rather of claiming to be King of the Jews, thus challenging Caesar’s rule (in the eyes of Rome, a capital crime).
MARK—NOTE ON 15:5 No further answer fulfills Isa. 53:7.
MARK—NOTE ON 15:6–7 release … one prisoner … Barabbas. See note on Matt. 27:15–18.
MARK—NOTE ON 15:10 Pilate realizes that the Jewish leaders are motivated by envy, and thus that their accusation of Jesus is ill-founded. However, he does not understand the theological issues at stake (i.e., blasphemy; see note on 14:64).
MARK—NOTE ON 15:11–13 release … Barabbas instead. Ironically, Pilate will free a convicted rebel against Rome instead of a righteous man who has not spoken against Rome. Crucify him. Pilate is in a precarious position; he will execute Jesus in Roman fashion (crucifixion) based on a Jewish verdict.
MARK—NOTE ON 15:14 what evil has he done? Pilate’s last recourse is to protest that Jesus has been accused of nothing worthy of death (cf. Ps. 38:20–21; Isa. 53:9; Acts 3:13). While Pilate thus tried to make the Jewish authorities solely responsible for the death of Jesus, the fact remains that it occurred under his jurisdiction.
MARK—NOTE ON 15:15 Pilate condemned Jesus to crucifixion, which was the means of executing criminals convicted of high treason. having scourged Jesus. Scourging, by itself, could lead to death (see note on Matt. 27:26; cf. note on John 19:1).
MARK—NOTE ON 15:16–19 On the governor’s headquarters, see note on John 18:28. The presence of the whole battalion (about 600 men at full strength) assumes that Jesus is a rebel against Rome. Therefore the soldiers dress, mock, and mistreat him as King of the Jews (Matt. 27:28; Mark 15:9, 12, 26), which, contrary to their view, he truly was. The sarcastic homage paid to Jesus imitates what various emperors in Rome expected of their subjects (see also note on Matt. 27:28–31).
MARK—NOTE ON 15:21–16:8 Crucifixion and Resurrection. In Mark’s narrative, Jesus’ death separates the group of scoffers (speaking before his death) from his followers and admirers (speaking after his death). The empty tomb is part of the fulfillment of Jesus’ prediction of his resurrection (8:31; 9:30–32; 10:32–34).
MARK—NOTE ON 15:21 According to both Jewish and Roman custom, Jesus had to be taken outside the city walls to be crucified. It was the morning of Nisan 15. As allowed by Roman law, Simon of Cyrene was forced to carry Jesus’ cross (see note on Matt. 27:32). Crucifixion was the final public deterrent to warn people not to rebel against Rome. The mention of Alexander and Rufus leads many to conclude that they were believers known in the early church at the time that Mark wrote his Gospel. See note on Rom. 16:13.
MARK—NOTE ON 15:23 Wine mixed with myrrh is intended to have a mildly numbing effect. Jesus would not take this mixture.
MARK—NOTE ON 15:24 And they crucified him. Jesus’ hands were nailed above the wrist on the horizontal beam, and his feet were placed with one above the other and then nailed to the vertical beam (on crucifixion, see notes on Matt. 27:35; John 18:32). Casting lots fulfilled the prophecy in Ps. 22:18.
MARK—NOTE ON 15:25 it was the third hour. John has “about the sixth hour,” but he is not attempting to pinpoint the exact time; the time references should not be seen as contradictory (see note on John 19:14).
MARK—NOTE ON 15:26 The inscription of the charge against him (see note on John 19:19) is posted above Jesus’ head, so that all can see why he was so shamefully executed. “The King of the Jews.” With this inscription, Pilate justified his actions (Jesus was crucified as a political rebel) and also provoked the Jewish authorities (John 19:19–22; cf. Mark 15:10).
MARK—NOTE ON 15:27 The two robbers crucified with Jesus fulfill the prophecy, “he was numbered with the transgressors” (Isa. 53:12). On “robbers,” see note on Matt. 27:38. Luke alone records that, sometime later, one of the two robbers repented and expressed faith in Jesus (Luke 23:39–43).
MARK—NOTE ON 15:29–31 Because it was Passover, many passed by the place of Christ’s crucifixion. wagging their heads. See Ps. 22:7–8. You who would destroy the temple. See note on Mark 14:58. Jesus’ opponents conceded that he saved others (as in 5:23, 28, 34; 6:56; 10:52), but they believed that all of his authority, power, and claims had been nailed to the cross. Jesus appeared to have been silenced and divinely condemned for his blasphemy (cf. Deut. 21:23).
MARK—NOTE ON 15:33 Between noon and 3:00 P.M. there was darkness. This was not a solar eclipse (see note on Matt. 27:45). Darkness represents lament (Amos 8:9–10) and divine judgment (Ex. 10:21–23; cf. note on Luke 23:44–45).
MARK—NOTE ON 15:34 My God, my God, why have you forsaken me? See note on Matt. 27:46. Jesus utters the opening words of Psalm 22 and in so doing cries out to God in the immense pain of divine abandonment (see Isa. 59:2; Hab. 1:13), which he suffers as a substitute for sinful mankind (see note on Mark 10:45). Yet the following verses of Psalm 22 also anticipate divine intervention on his behalf (cf. Heb. 5:7–9). Jesus knows why he is experiencing God-forsakenness, just as he knows his death will not be the end of his story.
MARK—NOTE ON 15:35 he is calling Elijah. See note on Matt. 27:47.
MARK—NOTE ON 15:36 sour wine. Cf. note on Luke 23:36.
MARK—NOTE ON 15:37 The final loud cry is probably the cry of victory, “It is finished” (John 19:30). Once Jesus dies, all mocking ceases in Mark’s account. Subsequently, only the voices of the respectful (centurion) and the mourners (women) are heard. Jesus died around the time of the daily afternoon sacrifice in the temple (see note on Matt. 27:45).
MARK—NOTE ON 15:38 The inner curtain of the temple was torn in two, from top to bottom, removing the separation between the Holy Place and the Most Holy Place (see Heb. 9:2–3, 12, 24; 10:19–20; note on Matt. 27:51). Access to God is now provided by the unique sacrifice of Jesus, rendering the temple sacrifices obsolete.
MARK—NOTE ON 15:39 The centurion has observed the death of many crucified criminals; he recognizes the purity and power of Jesus (in this way) and rightly sees that he is the Son of God (cf. note on Luke 23:47). Like the thief on the cross who expressed faith in Jesus (Luke 23:39–43), the centurion may have had incomplete understanding of Jesus’ identity and mission, but Mark seems to record this testimony as an indication of the centurion’s faith and the truth about Jesus’ identity.
MARK—NOTE ON 15:40 women looking on. See note on Luke 23:49. Mary Magdalene. See note on Luke 8:2.
MARK—NOTE ON 15:42 Deuteronomy 21:23 mandates the burial of a corpse on the day of death (taking priority over Passover; see John 19:40). The day of Preparation (see notes on John 19:14; 19:31; 19:42) is idiomatic for “the day before a regular Sabbath.”
MARK—NOTE ON 15:43 Joseph of Arimathea (see note on Matt. 27:57–60), a respected member of the Jewish council (or “Sanhedrin”; see note on Matt. 26:59), courageously intended to bury Jesus before the Sabbath began at sundown (Nisan 16). He was looking for the kingdom of God, and Matt. 27:57 calls him “a disciple of Jesus.”
MARK—NOTE ON 15:44–45 Pilate had jurisdiction over whether or not the corpse should be buried. Once he ascertained that Jesus was indeed dead, Pilate agreed to it as a benevolent concession.
MARK—NOTE ON 15:46 Joseph wrapped the corpse in a linen shroud (complemented by Nicodemus’s burial spices; see John 19:39–40) and placed it in a tomb … cut out of the rock (John 19:41). According to Jewish custom (in part due to Deut. 21:22–23), proper burials were to take place within 24 hours. The main options for Judean burial included shallow trench graves, sarcophagi (coffin-like stone boxes, rarely used above ground), and rock-cut tombs (such as the one described here; see The Tomb of Jesus). Rock-cut tombs were much more expensive than trench graves since they required extensive excavation into existing or manufactured caves; they are thought to have generally belonged to single extended families. Therefore, this tomb would most probably have been Joseph of Arimathea’s family tomb. Inside rock-cut tombs, burials would occur in loculi (beds cut into the rock) or arcosolia (beds cut sideways into the rock like ledges with an arched top). Sarcophagi and wooden coffins were also occasionally used in the tombs. After a body had decayed, its bones were removed to allow reuse of the loculus or arcosolium. These bones could be piled elsewhere in the tomb or reinterred in a specially designed box (ossuary), which held one or two bodies. The two main locations where Jesus is thought to have been buried (the Church of the Holy Sepulchre, west of the temple; and the Garden Tomb, north of the ancient city) were rock-cut tombs with rolling stone doors. Both would have been outside the first-century city walls. Early church tradition strongly favors the Holy Sepulchre site, and the area around the Garden Tomb consists largely of Iron Age (OT-era) tombs, thus also favoring the Holy Sepulchre site for a NT-era burial. The Holy Sepulchre Church originally dated from the time of Constantine (dedicated in A.D. 335), though the present structure is largely medieval.
MARK—NOTE ON 15:47 Mary Magdalene and Mary the mother of James and Joses (v. 40) were eyewitnesses to Jesus’ burial.
MARK—NOTE ON 16:1–2 Once the Sabbath is over (at sundown on Saturday evening), the women can buy oils for (delayed) embalming of the corpse after sunrise on Sunday morning (the first day of the week). This occurred on the “third day” (8:31; 10:34).
MARK—NOTE ON 16:5 they saw a young man. An angel. Luke 24:4 and John 20:12 give additional information, specifying two angels, but Mark and Matthew (Matt. 28:2–5) mention only one.
MARK—NOTE ON 16:6 He has risen; he is not here. The heavenly messenger confirms that Jesus has fulfilled his predictions that he would rise from the dead (8:31; 9:9, 31; 10:32–34; 14:25).
MARK—NOTE ON 16:7 go, tell his disciples. The women were witnesses of the crucifixion (15:40), burial (15:47), and empty tomb (16:5), as well as the message of the resurrection (v. 6). Mark’s report that women were the first witnesses to Christ’s resurrection was courageous, since the testimony of women as witnesses was not always given credence in the first-century context, especially in a court of law. After the initial encounters with the risen Jesus in Jerusalem, Galilee again served as a place of preparation (as Jesus had predicted in 14:28). Jesus thus avoided the possibility that the disciples might hold false expectations of a political, messianic kingdom in Jerusalem (see, however, Acts 1:6).
MARK—NOTE ON 16:8 Trembling and astonishment follow from the women’s awe at being eyewitnesses to an act of God that changed all of history. they said nothing to anyone. Their silence would be only temporary (see Matt. 28:8).
MARK—NOTE ON 16:9–20 “Longer Ending of Mark.” Some ancient manuscripts of Mark’s Gospel contain these verses and others do not, which presents a puzzle for scholars who specialize in the history of such manuscripts. This longer ending is missing from various old and reliable Greek manuscripts (esp. Sinaiticus and Vaticanus), as well as numerous early Latin, Syriac, Armenian, and Georgian manuscripts. Early church fathers (e.g., Origen and Clement of Alexandria) did not appear to know of these verses. Eusebius and Jerome state that this section is missing in most manuscripts available at their time. And some manuscripts that contain vv. 9–20 indicate that older manuscripts lack the section. On the other hand, some early and many later manuscripts (such as the manuscripts known as A, C, and D) contain vv. 9–20, and many church fathers (such as Irenaeus) evidently knew of these verses. As for the verses themselves, they contain various Greek words and expressions uncommon to Mark, and there are stylistic differences as well. Many think this shows vv. 9–20 to be a later addition. In summary, vv. 9–20 should be read with caution. As in many translations, the editors of the esv have placed the section within brackets, showing their doubts as to whether it was originally part of what Mark wrote, but also recognizing its long history of acceptance by many in the church. The content of vv. 9–20 is best explained by reference to other passages in the Gospels and the rest of the NT. (Most of its content is found elsewhere, and no point of doctrine is affected by the absence or presence of vv. 9–20.) With particular reference to v. 18, there is no command to pick up serpents or to drink deadly poison; there is merely a promise of protection as found in other parts of the NT (see Acts 28:3–4; James 5:13–16). (See The Reliability of the New Testament Manuscripts.)