33 “Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles;
34 “and they will mock Him, and 1scourge Him, and spit on Him, and kill Him. And the third day He will rise again.”
Greatness Is Serving
35 aThen James and John, the sons of Zebedee, came to Him, saying, “Teacher, we want You to do for us whatever we ask.”
36 And He said to them, “What do you want Me to do for you?”
37 They said to Him, “Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory.”
38 But Jesus said to them, “You do not know what you *ask. Are you able to drink the acup that I drink, and be baptized with the bbaptism that I am baptized with?”
39 They said to Him, “We are able.” So Jesus said to them, a“You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized;
40 “but to sit on My right hand and on My left is not Mine to give, but it is for those afor whom it is prepared.”
41 aAnd when the ten heard it, they began to be greatly displeased with James and John.
42 But Jesus called them to Himself and said to them, a“You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.
43 a“Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.
44 “And whoever of you desires to be first shall be slave of all.
45 “For even athe Son of Man did not come to be served, but to serve, and bto give His life a *ransom for many.”
Jesus Heals Blind Bartimaeus
46 aNow they came to Jericho. As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.
47 And when he heard that it was Jesus of Nazareth, he began to cry out and say, “Jesus, aSon of David, bhave* mercy on me!”
48 Then many warned him to be quiet; but he cried out all the more, “Son of David, have mercy on me!”
49 So Jesus stood still and commanded him to be called. Then they called the blind man, saying to him, “Be of good cheer. Rise, He is calling you.”
50 And throwing aside his garment, he rose and came to Jesus.
51 So Jesus answered and said to him, “What do you want Me to do for you?” The blind man said to Him, 1“Rabboni, that I may receive my sight.”
52 Then Jesus said to him, “Go your way; ayour faith has 1made you well.” And immediately he received his sight and followed Jesus on the road.
The Triumphal Entry
1 Now awhen they drew near Jerusalem, to 1Bethphage and Bethany, at the Mount of Olives, He sent two of His *disciples;
2 and He said to them, “Go into the village opposite you; and as soon as you have entered it you will find a colt tied, on which no one has sat. Loose it and bring it.
3 “And if anyone says to you, ‘Why are you doing this?’ say, ‘The Lord has need of it,’ and *immediately he will send it here.”
4 So they went their way, and found 1the colt tied by the door outside on the street, and they loosed it.
5 But some of those who stood there said to them, “What are you doing, loosing the colt?”
6 And they spoke to them just as Jesus had commanded. So they let them go.
7 Then they brought the colt to Jesus and threw their clothes on it, and He sat on it.
8 aAnd many spread their clothes on the road, and others cut down leafy branches from the trees and spread them on the road.
9 Then those who went before and those who followed cried out, saying:
“Hosanna!
a‘Blessed is He who comes in the name of the LORD!’
10 Blessed is the kingdom of our father David
That comes 1in the name of the Lord!
aHosanna in the highest!”
11 aAnd Jesus went into Jerusalem and into the temple. So when He had looked around at all things, as the hour was already late, He went out to Bethany with the twelve.
The Fig Tree Withered
12 aNow the next day, when they had come out from Bethany, He was hungry.
13 aAnd seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it. When He came to it, He found nothing but leaves, for it was not the season for figs.
14 In response Jesus said to it, “Let no one eat fruit from you ever again.” And His disciples heard it.
Jesus Cleanses the Temple
15 aSo they came to Jerusalem. Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold bdoves.
16 And He would not allow anyone to carry wares through the temple.
17 Then He taught, saying to them, “Is it not written, a‘My house shall be called a house of prayer for all nations’? But you have made it a b‘den of thieves.’ ”
18 And athe scribes and chief priests heard it and sought how they might *destroy Him; for they feared Him, because ball the people were astonished at His teaching.
19 When evening had come, He went out of the city.
The Lesson of the Withered Fig Tree
20 aNow in the morning, as they passed by, they saw the fig tree dried up from the roots.
21 And Peter, remembering, said to Him, “Rabbi, look! The fig tree which You cursed has withered away.”
22 So Jesus answered and said to them, “Have faith in God.
23 “For aassuredly, I say to you, whoever says to this mountain, ‘Be removed and be cast into the sea,’ and *does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.
24 “Therefore I say to you, awhatever things you ask when you pray, believe that you receive them, and you will have them.
Forgiveness and Prayer
25 “And whenever you stand praying, aif you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses.
26 1“But aif you do not forgive, neither will your Father in heaven forgive your trespasses.”
Jesus’ Authority Questioned
27 Then they came again to Jerusalem. aAnd as He was walking in the temple, the chief priests, the scribes, and the elders came to Him.
28 And they said to Him, “By what aauthority are You doing these things? And who gave You this authority to do these things?”
29 But Jesus answered and said to them, “I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:
30 “The abaptism* of John—was it from heaven or from men? Answer Me.”
31 And they reasoned among themselves, saying, “If we say, ‘From heaven,’ He will say, ‘Why then did you not believe him?’
32 “But if we say, ‘From men’ ”—they feared the people, for aall counted John to have been a prophet indeed.
33 So they answered and said to Jesus, “We do not know.” And Jesus answered and said to them, “Neither will I tell you by what authority I do these things.”
The Parable of the Wicked Vinedressers
1 Then aHe began to speak to them in parables: “A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower. And he leased it to 1vinedressers and went into a far country.
2 “Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.
3 “And they took him and beat him and sent him away empty-handed.
4 “Again he sent them another servant, 1and at him they threw stones, wounded him in the head, and sent him away shamefully treated.
5 “And again he sent another, and him they killed; and many others, abeating some and killing some.
6 “Therefore still having one son, his beloved, he also sent him to them last, saying, ‘They will respect my son.’
7 “But those 1vinedressers said among themselves, ‘This is the heir. Come, let us kill him, and the inheritance will be ours.’
8 “So they took him and akilled him and cast him out of the vineyard.
9 “Therefore what will the owner of the vineyard do? He will come and destroy the vinedressers, and give the vineyard to others.
10 “Have you not even read this Scripture:
a‘The stone which the builders rejected
Has become the chief cornerstone.
And it is marvelous in our eyes’ ? ”
12 aAnd they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them. So they left Him and went away.
The Pharisees: Is It Lawful to Pay Taxes to Caesar?
13 aThen they sent to Him some of the Pharisees and the Herodians, to catch Him in His words.
14 When they had come, they said to Him, “Teacher, we know that You are *true, and 1care about no one; for You do not 2regard the person of men, but teach the away of God in truth. Is it lawful to pay taxes to Caesar, or not?
15 “Shall we pay, or shall we not pay?” But He, knowing their ahypocrisy,* said to them, “Why do you test Me? Bring Me a denarius that I may see it.”
16 So they brought it. And He said to them, “Whose image and inscription is this?” They said to Him, “Caesar’s.”
17 And Jesus answered and said to them, 1“Render* to Caesar the things that are Caesar’s, and to aGod the things that are God’s.” And they marveled at Him.
The Sadducees: What About the Resurrection?
18 aThen some Sadducees, bwho say there is no resurrection, came to Him; and they asked Him, saying:
19 “Teacher, aMoses wrote to us that if a man’s brother dies, and leaves his wife behind, and leaves no children, his brother should take his wife and raise up offspring for his brother.
20 “Now there were seven brothers. The first took a wife; and dying, he left no offspring.
21 “And the second took her, and he died; nor did he leave any offspring. And the third likewise.
22 “So the seven had her and left no offspring. Last of all the woman died also.
23 “Therefore, in the resurrection, when they rise, whose wife will she be? For all seven had her as wife.”
24 Jesus answered and said to them, “Are you not therefore 1mistaken, because you do not know the Scriptures nor the power of God?
25 “For when they rise from the dead, they neither marry nor are given in marriage, but aare like angels in heaven.
26 “But concerning the dead, that they arise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, b‘I am the God of Abraham, the God of Isaac, and the God of Jacob’ ?
27 “He is not the God of the dead, but the God of the living. You are therefore greatly 1mistaken.”
The Scribes: Which Is the First Commandment of All?
28 aThen one of the scribes came, and having heard them reasoning together, 1perceiving that He had answered them well, asked Him, “Which is the 2first commandment of all?”
29 Jesus answered him, “The 1first of all the commandments is: a‘Hear, O Israel, the LORD our God, the LORD is one.
30 ‘And you shall alove the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.’ 1This is the first commandment.
31 “And the second, like it, is this: a‘You shall *love your neighbor as yourself.’ There is no other commandment greater than bthese.”
32 So the scribe said to Him, “Well said, Teacher. You have spoken the *truth, for there is one God, aand there is no other but He.
33 “And to love Him with all the heart, with all the *understanding, 1with all the soul, and with all the strength, and to love one’s neighbor as oneself, ais more than all the whole burnt offerings and sacrifices.”
34 Now when Jesus saw that he answered wisely, He said to him, “You are not far from the kingdom of God.” aBut after that no one dared question Him.
Jesus: How Can David Call His Descendant Lord?
35 aThen Jesus answered and said, while He taught in the temple, “How is it that the scribes say that the Christ is the Son of David?
36 “For David himself said aby the Holy Spirit:
b‘The LORD said to my Lord,
“Sit at My right hand,
Till I make Your enemies Your footstool.” ’
37 “Therefore David himself calls Him ‘Lord’; how is He then his aSon?” And the common people heard Him gladly.
Beware of the Scribes
38 Then aHe said to them in His teaching, b“Beware of the scribes, who desire to go around in long robes, clove greetings in the marketplaces,
39 “the abest seats in the synagogues, and the best places at feasts,
40 a“who devour widows’ houses, and 1for a pretense make long prayers. These will receive *greater *condemnation.”
The Widow’s Two Mites
41 aNow Jesus sat opposite the treasury and saw how the people put money binto the treasury. And many who were rich put in much.
42 Then one poor widow came and threw in two 1mites, which make a 2quadrans.
43 So He called His disciples to Himself and said to them, “Assuredly, I say to you that athis poor widow has put in more than all those who have given to the treasury;
44 “for they all put in out of their *abundance, but she out of her poverty put in all that she had, aher whole livelihood.”
Jesus Predicts the Destruction of the Temple
1 Then aas He went out of the temple, one of His disciples said to Him, “Teacher, see what manner of stones and what buildings are here!”
2 And Jesus answered and said to him, “Do you see these great buildings? aNot one stone shall be left upon another, that shall not be thrown down.”
The Signs of the Times and the End of the Age
3 Now as He sat on the Mount of Olives opposite the temple, aPeter, bJames, cJohn, and dAndrew asked Him privately,
4 a“Tell us, when will these things be? And what will be the sign when all these things will be fulfilled?”
5 And Jesus, answering them, began to say: a“Take heed that no one deceives you.
6 “For many will come in My name, saying, ‘I am He,’ and will deceive many.
7 “But when you hear of wars and rumors of wars, do not be troubled; for such things must happen, but the end is not yet.
8 “For nation will rise against nation, and akingdom against kingdom. And there will be earthquakes in various places, and there will be famines 1and troubles. bThese are the beginnings of 2sorrows.
9 “But awatch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues. You will 1be brought before rulers and kings for My sake, for a *testimony to them.
10 “And athe gospel must first be preached to all the nations.
11 a“But when they arrest you and deliver you up, do not worry beforehand, 1or premeditate what you will speak. But whatever is given you in that hour, speak that; for it is not you who speak, bbut the Holy Spirit.
12 “Now abrother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death.
13 a“And you will be hated by all for My name’s sake. But bhe who 1endures* to the end shall be saved.
The Great Tribulation
14 a“So when you see the b‘abomination of desolation,’ 1spoken of by Daniel the prophet, standing where it ought not” (let the reader understand), “then clet those who are in Judea flee to the mountains.
15 “Let him who is on the housetop not go down into the house, nor enter to take anything out of his house.
16 “And let him who is in the field not go back to get his clothes.
17 a“But woe to those who are pregnant and to those who are nursing babies in those days!
18 “And pray that your flight may not be in winter.
19 a“For in those days there will be tribulation, such as has not been since the beginning of the creation which God created until this time, nor ever shall be.
20 “And unless the Lord had shortened those days, no flesh would be saved; but for the elect’s sake, whom He *chose, He shortened the days.
21 a“Then if anyone says to you, ‘Look, here is the Christ!’ or, ‘Look, He is there!’ do not believe it.
22 “For false christs and false prophets will rise and show signs and awonders* to deceive, if possible, even the 1elect.
23 “But atake heed; see, I have told you all things beforehand.
The Coming of the Son of Man
24 a“But in those days, after that *tribulation, the sun will be darkened, and the moon will not give its light;
25 “the stars of heaven will fall, and the powers in the heavens will be ashaken.
26 a“Then they will see the Son of Man coming in the clouds with great *power and *glory.
27 “And then He will send His angels, and gather together His 1elect from the four winds, from the farthest part of earth to the farthest part of heaven.
The Parable of the Fig Tree
28 a“Now learn this parable from the fig tree: When its branch has already become tender, and puts forth leaves, you know that summer is near.
29 “So you also, when you see these things happening, know that 1it is near—at the doors!
30 “Assuredly, I say to you, this generation will by no means pass away till all these things take place.
31 “Heaven and earth will pass away, but aMy words will by no means pass away.
No One Knows the Day or Hour
32 “But of that day and hour ano one knows, not even the *angels in heaven, nor the Son, but only the bFather.
33 a“Take heed, watch and pray; for you do not know when the time is.
34 a“It is like a man going to a far country, who left his house and gave bauthority to his servants, and to each his work, and commanded the doorkeeper to watch.
35 a“Watch therefore, for you do not know when the master of the house is coming—in the evening, at midnight, at the crowing of the rooster, or in the morning—
The Plot to Kill Jesus
1 After atwo days it was the Passover and bthe Feast of Unleavened Bread. And the chief priests and the scribes sought how they might take Him by 1trickery and put Him to death.
2 But they said, “Not during the feast, lest there be an uproar of the people.”
The Anointing at Bethany
3 aAnd being in Bethany at the house of Simon the leper, as He sat at the table, a woman came having an alabaster flask of very costly 1oil of spikenard. Then she *broke the flask and poured it on His head.
4 But there were some who were indignant among themselves, and said, “Why was this fragrant oil wasted?
5 “For it might have been sold for more than three hundred adenarii and given to the poor.” And they bcriticized1* her sharply.
6 But Jesus said, “Let her alone. Why do you trouble her? She *has done a good *work for Me.
7 a“For you have the poor with you always, and whenever you wish you may do them good; bbut Me you do not have always.
8 “She has done what she could. She has come beforehand to anoint My body for burial.
9 “Assuredly, I say to you, wherever this gospel is apreached in the whole world, what this woman has done will also be told as a memorial to her.”
Judas Agrees to Betray Jesus
10 aThen Judas Iscariot, one of the twelve, went to the chief priests to betray Him to them.
11 And when they heard it, they were glad, and *promised to give him money. So he sought how he might conveniently betray Him.
Jesus Celebrates the Passover with His Disciples
12 aNow on the first day of Unleavened Bread, when they 1killed the Passover lamb, His disciples said to Him, “Where do You want us to go and prepare, that You may eat the Passover?”
13 And He sent out two of His disciples and said to them, “Go into the city, and a man will meet you carrying a pitcher of water; follow him.
14 “Wherever he goes in, say to the master of the house, ‘The Teacher says, “Where is the guest room in which I may eat the Passover with My disciples?” ’
15 “Then he will show you a large upper room, furnished and prepared; there make ready for us.”
16 So His disciples went out, and came into the city, and found it just as He had said to them; and they prepared the Passover.
17 aIn the evening He came with the twelve.
18 Now as they sat and ate, Jesus said, “Assuredly, I say to you, aone of you who eats with Me will betray Me.”
19 And they began to be sorrowful, and to say to Him one by one, “Is it I?” 1And another said, “Is it I?”
20 He answered and said to them, “It is one of the twelve, who dips with Me in the dish.
21 a“The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had never been born.”
Jesus Institutes the Lord’s Supper
22 aAnd as they were eating, Jesus took bread, blessed and broke it, and *gave it to them and said, “Take, 1eat; this is My bbody.”
23 Then He took the cup, and when He had *given thanks He gave it to them, and they all drank from it.
24 And He said to them, “This is My blood of the 1new covenant, which is shed for many.
25 “Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God.”
26 aAnd when they had sung 1a hymn, they went out to the Mount of Olives.
Jesus Predicts Peter’s Denial
27 aThen Jesus said to them, “All of you will be made to *stumble 1because of Me this night, for it is written:
b‘I will strike the *Shepherd,
And the sheep will be scattered.’
28 “But aafter I have been raised, I will go before you to Galilee.”
29 aPeter said to Him, “Even if all are made to 1stumble, yet I will not be.”
30 Jesus said to him, “Assuredly, I say to you that today, even this night, before the rooster crows twice, you will deny Me three times.”
31 But he spoke more vehemently, “If I have to die with You, I will not deny You!” And they all said likewise.
The Prayer in the Garden
32 aThen they came to a place which was named Gethsemane; and He said to His disciples, “Sit here while I *pray.”
33 And He atook Peter, James, and John with Him, and He began to be troubled and deeply distressed.
34 Then He said to them, a“My soul is exceedingly sorrowful, even to death. Stay here and watch.”
35 He went a little farther, and fell on the ground, and prayed that if it were *possible, the hour might pass from Him.
36 And He said, a“Abba, Father, ball things are possible for You. Take this cup away from Me; cnevertheless, not what I will, but what You will.”
37 Then He came and found them sleeping, and said to Peter, “Simon, are you sleeping? Could you not watch one hour?
38 a“Watch and pray, lest you enter into temptation. bThe spirit indeed is willing, but the flesh is weak.”
39 Again He went away and prayed, and spoke the same words.
40 And when He returned, He found them asleep again, for their eyes were heavy; and they did not know what to answer Him.
41 Then He came the third time and said to them, “Are you still sleeping and *resting? It is enough! aThe hour has come; behold, the Son of Man is being betrayed into the hands of sinners.
42 a“Rise, let us be going. See, My betrayer is at hand.”
Betrayal and Arrest in Gethsemane
43 aAnd immediately, while He was still speaking, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders.
44 Now His betrayer had given them a signal, saying, “Whomever I akiss,* He is the One; seize Him and lead Him away safely.”
45 As soon as he had come, immediately he went up to Him and said to Him, “Rabbi, Rabbi!” and kissed Him.
46 Then they laid their hands on Him and took Him.
47 And one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear.
48 aThen Jesus answered and said to them, “Have you come out, as against a robber, with swords and clubs to take Me?
49 “I was daily with you in the temple ateaching, and you did not seize Me. But bthe Scriptures must be fulfilled.”
50 aThen they all forsook Him and fled.
A Young Man Flees Naked
51 Now a certain young man *followed Him, having a linen cloth thrown around his naked body. And the young men laid hold of him,
52 and he left the linen cloth and fled from them naked.
Jesus Faces the Sanhedrin
53 aAnd they led Jesus away to the high priest; and with him were bassembled all the cchief priests, the elders, and the scribes.
54 But aPeter followed Him at a distance, right into the courtyard of the high priest. And he sat with the servants and warmed himself at the fire.
55 aNow the chief priests and all the council sought *testimony against Jesus to put Him to death, but found none.
56 For many bore afalse witness against Him, but their testimonies 1did not agree.
57 Then some rose up and bore false witness against Him, saying,
58 “We heard Him say, a‘I will destroy this temple made with hands, and within three days I will build another made without hands.’ ”
59 But not even then did their testimony agree.
60 aAnd the high priest stood up in the midst and asked Jesus, saying, “Do You answer nothing? What is it these men testify against You?”
61 But aHe kept silent and answered nothing. bAgain the high priest asked Him, saying to Him, “Are You the Christ, the Son of the Blessed?”
62 Jesus said, “I am. aAnd you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven.”
63 Then the high priest tore his clothes and said, “What further need do we have of witnesses?
64 “You have heard the ablasphemy! What do you think?” And they all condemned Him to be deserving of bdeath.
65 Then some began to aspit on Him, and to blindfold Him, and to beat Him, and to say to Him, “Prophesy!” And the officers 1struck Him with the palms of their hands.
Peter Denies Jesus, and Weeps
66 aNow as Peter was below in the courtyard, one of the servant girls of the high priest came.
67 And when she saw Peter warming himself, she looked at him and said, “You also were with aJesus of Nazareth.”
68 But he denied it, saying, “I neither know nor understand what you are saying.” And he went out on the porch, and a rooster crowed.
69 aAnd the servant girl saw him again, and began to say to those who stood by, “This is one of them.”
70 But he denied it again. aAnd a little later those who stood by said to Peter again, “Surely you are one of them; bfor you are a Galilean, 1and your 2speech shows it.”
71 Then he began to curse and swear, “I do not know this Man of whom you speak!”
72 aA second time the rooster crowed. Then Peter called to mind the *word that Jesus had said to him, “Before the rooster crows twice, you will deny Me three times.” And when he thought about it, he wept.
Jesus Faces Pilate
1 Immediately, ain the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and bdelivered* Him to Pilate.
2 aThen Pilate asked Him, “Are You the King of the Jews?” He answered and said to him, “It is as you say.”
3 And the chief priests accused Him of many things, but He aanswered nothing.
4 aThen Pilate asked Him again, saying, “Do You answer nothing? See how many things 1they testify against You!”
5 aBut Jesus still answered nothing, so that Pilate marveled.
Taking the Place of Barabbas
6 Now aat the feast he was accustomed to releasing one prisoner to them, whomever they requested.
7 And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion.
8 Then the multitude, 1crying aloud, began to ask him to do just as he had always done for them.
9 But Pilate answered them, saying, “Do you want me to release to you the King of the Jews?”
10 For he knew that the chief priests had handed Him over because of envy.
11 But athe chief priests stirred up the crowd, so that he should rather release Barabbas to them.
12 Pilate answered and said to them again, “What then do you want me to do with Him whom you call the aKing of the Jews?”
13 So they cried out again, “Crucify Him!”
14 Then Pilate said to them, “Why, awhat evil has He done?” But they cried out all the *more, “Crucify Him!”
15 aSo Pilate, wanting to gratify the crowd, released Barabbas to them; and he delivered Jesus, after he had scourged Him, to be bcrucified.
The Soldiers Mock Jesus
16 aThen the soldiers led Him away into the hall called 1Praetorium, and they called together the whole garrison.
17 And they clothed Him with purple; and they twisted a crown of thorns, put it on His head,
18 and began to salute Him, “Hail, King of the Jews!”
19 Then they astruck Him on the head with a reed and spat on Him; and bowing the knee, they *worshiped Him.
20 And when they had amocked Him, they took the purple off Him, put His own clothes on Him, and led Him out to crucify Him.
The King on a Cross
21 aThen they *compelled a certain man, Simon a Cyrenian, the father of Alexander and Rufus, as he was coming out of the country and passing by, to bear His cross.
22 aAnd they brought Him to the place Golgotha, which is translated, Place of a Skull.
23 aThen they gave Him wine mingled with myrrh to drink, but He did not take it.
24 And when they crucified Him, athey divided His garments, casting lots for them to determine what every man should take.
25 Now ait was the third hour, and they crucified Him.
26 And athe inscription of His 1accusation was written above:
THE KING OF THE JEWS.
27 aWith Him they also crucified two robbers, one on His right and the other on His left.
28 1So the *Scripture was fulfilled which says, a“And He was *numbered with the transgressors.”
29 And athose who passed by blasphemed Him, bwagging their heads and saying, “Aha! cYou who destroy the temple and build it in three days,
30 “save Yourself, and come down from the cross!”
31 Likewise the chief priests also, amocking among themselves with the scribes, said, “He saved bothers; Himself He cannot save.
32 “Let the Christ, the King of Israel, descend now from the cross, that we may see and 1believe.” Even athose who were crucified with Him *reviled Him.
Jesus Dies on the Cross
33 Now awhen the sixth hour had come, there was *darkness over the whole land until the ninth hour.
34 And at the ninth hour Jesus cried out with a loud voice, saying, “Eloi, Eloi, lama sabachthani?” which is translated, a“My God, My God, why have You forsaken Me?”
35 Some of those who stood by, when they heard that, said, “Look, He is calling for Elijah!”
36 Then asomeone ran and filled a sponge full of sour wine, put it on a reed, and boffered it to Him to drink, saying, “Let Him alone; let us see if Elijah will come to take Him down.”
37 aAnd Jesus cried out with a loud voice, and breathed His last.
38 Then athe veil of the temple was torn in two from top to bottom.
39 So awhen the centurion, who stood opposite Him, saw that 1He cried out like this and breathed His last, he said, “Truly this Man was the Son of God!”
40 aThere were also women looking on bfrom afar, among whom were Mary Magdalene, Mary the mother of James the Less and of Joses, and Salome,
41 who also afollowed Him and ministered to Him when He was in Galilee, and many other women who came up with Him to Jerusalem.
Jesus Buried in Joseph’s Tomb
42 aNow when evening had come, because it was the Preparation Day, that is, the day before the Sabbath,
43 Joseph of Arimathea, a prominent council member, who awas himself waiting for the kingdom of God, coming and taking courage, went in to Pilate and asked for the body of Jesus.
44 Pilate marveled that He was already dead; and summoning the centurion, he asked him if He had been dead for some time.
45 So when he found out from the centurion, he granted the body to Joseph.
46 aThen he bought fine linen, took Him down, and wrapped Him in the linen. And he laid Him in a tomb which had been hewn out of the rock, and rolled a stone against the door of the tomb.
47 And Mary Magdalene and Mary the mother of Joses observed where He was laid.
He Is Risen
1 Now awhen the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bbought spices, that they might come and anoint Him.
2 aVery early in the morning, on the first day of the week, they came to the tomb when the sun had risen.
3 And they said among themselves, “Who will roll away the stone from the door of the tomb for us?”
4 But when they looked up, they saw that the stone had been rolled away—for it was very large.
5 aAnd entering the tomb, they saw a young man clothed in a long white robe sitting on the right side; and they were alarmed.
6 aBut he said to them, “Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He is risen! He is not here. See the place where they laid Him.
7 “But go, tell His disciples—and Peter—that He is going 1before you into Galilee; there you will see Him, aas He said to you.”
8 So they went out 1quickly* and fled from the tomb, for they trembled and were amazed. aAnd they said nothing to anyone, for they were afraid.
Mary Magdalene Sees the Risen Lord
9 1Now when He rose early on the first day of the week, He appeared first to Mary Magdalene, aout of whom He had cast seven demons.
10 aShe went and told those who had been with Him, as they *mourned and wept.
11 aAnd when they heard that He was alive and had been seen by her, they did not believe.
Jesus Appears to Two Disciples
12 After that, He *appeared in *another form ato two of them as they walked and went into the country.
13 And they went and told it to the rest, but they did not believe them either.
The Great Commission
14 aLater He appeared to the eleven as they sat at the table; and He *rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen.
15 aAnd He said to them, “Go into all the world band preach the gospel to every creature.
16 a“He who believes and is baptized will be saved; bbut he who does not believe will be condemned.
17 “And these asigns will follow those who 1believe: bIn My name they will cast out demons; cthey will speak with new tongues;
18 a“they1 will take up serpents; and if they drink anything deadly, it will by no means hurt them; bthey will lay hands on the sick, and they will recover.”
Christ Ascends to God’s Right Hand
19 So then, aafter the *Lord had spoken to them, He was breceived up into heaven, and csat down at the right hand of God.
20 And they went out and preached everywhere, the Lord *working with them aand confirming the *word through the accompanying signs. Amen.
1:1 The gospel literally means “good news” and is concerned with Jesus, who is identified by name and title. Jesus: See Word Wealth at Phil. 4:23. Christ: See Word Wealth at 2 Tim. 4:22.
1:2, 3 The comparative as links “the beginning” (v. 1) of the Gospel with the announcement of the Prophets (see Is. 40:3; Mal. 3:1). Isaiah is the primary prophet who foretold the Day of the Lord. Malachi builds upon Isaiah’s prophecy, which had not yet been fulfilled.
1:4 The prophetic promise (vv. 2, 3) is interpreted by Mark to be fulfilled in the ministry of John the Baptist, the messenger who paves the way for the Lord. Repentance is a prerequisite to baptism. See note on Matt. 3:3.
1:5 The Greek tense, translated went out, suggests a continual exodus of the people of Judea, extending over a period of time.
1:6 John’s clothing and diet link him with Elijah (2 Kin. 1:8; Zech. 13:4).
1:8 See section 9 of Truth-In-Action through the Synoptics at the end of Luke.
1:8 John’s baptism with water was symbolic; only Jesus can baptize … with the Holy Spirit, and only after His exaltation following the Ascension. Jesus connected John’s prophecy with Pentecost (Acts 1:5, 8).
1:9 Jesus was not baptized for His own sins, because He was guiltless. His baptism gave approval to the ministry of John and was an act of dedication to His own ministry. In effect, He was identifying Himself with the people He came to save (see Luke 12:50).
1:10 The Holy Spirit empowers Jesus for His ministry. The dove not only suggests gentleness and purity but was also used as a sacrificial offering. The scene presents a picture of the character and manner of Jesus’ redemptive ministry.
1:11 Note the inner bond between “the Son of God” (v. 1) and the Father. The heavenly voice speaks the combined words of Ps. 2:7, in which God addresses the anointed King as His Son, and Is. 42:1, in which God addresses His Servant in whom He delights and upon whom He has put His Spirit. Thus, the Son of God will perform the ministry of the Servant of God by the power of the Spirit.
1:12 The word drove does not imply reluctance on the part of Jesus, but rather emphasizes the conviction the Spirit gave Him of the necessity of the experience. See text and notes on Matt. 4:1–10; Luke 4:13.
1:13 Wild beasts may refer to literal animals, but some interpreters see an allusion to demons, since literature written between the Old and New Testament periods contains many such references in a similar wilderness setting. If this is the case here, we see two rival kingdoms locked in a violent conflict: Satan with his demons against Jesus with the angels.
1:14 The Galilean ministry actually began about a year after Jesus’ baptism and temptation, with most of the time spent in a Judean ministry. See John 2:1—4:43. The gospel concerns the rule of God evidenced in the person and proclamation of Jesus (see 1:1).
1:15 Jesus announced the inauguration of a new era of salvation, of which repentance and belief in the gospel were prerequisites.
1:16–20 To repent and believe the gospel is simply to follow Jesus, but note as well two distinct “call-narratives” (vv. 16–18 and vv. 19, 20). Some of these men had already met Him (John 1), but now He calls them to leave their occupations in order to follow Him continuously. They will form a new society who would be formally appointed (3:14) and sent out in mission (6:7).
1:21–27 Jesus’ initial ministry activity following the appointment of His disciples is the deliverance of a man … with an unclean spirit. As He launches into His messianic ministry, Jesus is immediately confronted by the realm of darkness.
1:21 Capernaum served as the headquarters of Jesus’ Galilean ministry. The leaders of a synagogue could invite anyone that they felt was competent to teach.
1:22 Jesus taught independently without appealing to previous authorities, whereas the scribes only repeated what others had said. Both the substance and the manner of the Lord’s teaching differed from that of the official interpreters of the Law.
1:23 Many people dismiss the idea of demons (unclean spirit) as a superstition of the ancient world, and suggest that Jesus was merely accommodating their beliefs without bothering to change them, knowing it would be a fruitless endeavor. However, the biblical record will not allow this view, making it clear that both the writers of Scripture and Jesus accepted the reality of demons. In fact, Jesus used His authority over them as a sign that He had brought the kingdom of God near (see Matt. 12:28; Luke 11:20). Furthermore, He gave to His followers authority over evil spirits. See Luke 10:19; 2 Cor. 10:3; Eph. 6:12.
1:24 In the ancient world, it was believed that one could gain control of another by speaking the name of that person. Here it may be that the demon attempts to gain authority over Jesus by speaking His name and identifying Him.
1:25 Be quiet is literally “Be muzzled!” Jesus does not seek testimony from demons (see 3:11, 12).
1:31 And she served them: This detail emphasizes the reality of her healing. The cure was instantaneous and complete.
1:34 Many does not imply that there were some that Jesus could not heal, but simply that those He did heal were numerous (see Matt. 8:16).
1:35 Even though Jesus had demonstrated power over demons and disease, He shows the need of prayer for sustained spiritual effectiveness. The time connects this event with the activity of the previous day and evening.
1:38 Jesus refuses to have His agenda dictated by the demands of the people, but clearly states His avowed purpose—to preach in the neighboring towns.
1:40 A leper defines those with a wide variety of skin diseases (see note on Lev. 13:2).
1:41 Touched him: Jesus exhibits an authoritative freedom over the Law, which prohibited such physical contact with a leper (see Lev. 13:45, 46).
1:44 Had the man broadcast his healing, the resulting publicity would have aroused an excitement that would have interfered with the preaching of Jesus. In instructing the leper to show himself to the priest, Jesus shows that His freedom over the Law is balanced by His commitment to that very Law (see Lev. 14:2–32).
1:45 Jesus’ purpose of preaching in the next towns (1:38) is frustrated by the leper’s disobedience. His fame as a healer is becoming a hindrance to His preaching mission.
2:1 Mark begins to relate a series of events that illustrate the conflict between Jesus and the religious leaders. The house probably refers to Simon Peter’s residence, where Jesus likely stayed in Capernaum.
2:4 Houses had a flat roof, reached by an outside stair and used for additional living space. The persistence and determination of the paralytic’s friends demonstrate their faith.
2:5 The response of Jesus reflects the Jewish view that forgiveness of sins must precede physical healing. Whether or not this particular disease was the consequence of sin, Jesus went to the heart of the matter. Sin and disease are effects of evil, and Jesus reveals God’s opposition to evil in any way it may manifest. His goal is to bring complete wholeness to people.
2:6 In their hearts: The secret reasoning of the scribes “in their hearts” contrasts to Jesus’ openness (see v. 8).
2:7 The scribes were correct in their proclamation that only God can forgive sins. They were also correct in their charge of blasphemy against Jesus unless He could provide visible evidence of His authority and ability to grant forgiveness.
2:9–12 The obvious healing of the paralytic effectively establishes the divine prerogative of Jesus to forgive sins. Son of Man was a messianic title stemming from Dan. 7:13. Jesus chose it as a self-designation rather than the more popular title “Son of David,” which carried nationalistic and materialistic overtones.
2:14 Jesus continues to form His following by summoning a tax collector, a man held in public contempt because of his vocation. Levi was his given name, and Matthew (“Gift of God”) became his apostolic name (see Matt. 9:9; 10:3).
2:15 Tax collectors and sinners are often grouped together, and signify those people who by vocation or morality place themselves outside the society of God’s covenant people. For Jesus to have fellowship with such people would bring Him into conflict with the Pharisees.
2:16 By consorting with persons labeled as sinners, Jesus had crossed over the Jewish boundary lines. Tax collectors and sinners were not even to be taught the statutes of God, since their vocation and life-style made them ritually unclean.
2:17 Jesus likens Himself to a physician who goes where there is genuine need. It is just as absurd for Jesus to refuse to deal with publicly acknowledged sinners as it is for a doctor to refuse to treat the sick.
2:18 The OT prescribed fasting only on the Day of Atonement (Lev. 16:29), but the Pharisees prescribed fasting on Mondays and Thursdays (see Luke 18:12).
2:19 The present is a time of joy and celebration while the bridegroom is with them. See note on Matt. 9:15.
2:20 Jesus alludes to His coming death.
2:21, 22 See section 9 of Truth-In-Action through the Synoptics at the end of Luke.
2:21 To try to tack the new gospel of Jesus to the old legalistic system of Judaism would be like patching an old garment with a new, unshrunk cloth, which will be ruined by the first wash. See text and notes on Rom. 7.
2:22 The joy of the new message cannot be contained within Jewish legalism any more than fermenting wine can be held by brittle old wineskins.
2:23—3:6 See notes on Matt. 12:1–14. In these two incidents, Jesus and His disciples were not guilty of violating any scriptural law governing the Sabbath, but only the Pharisaic interpretation of it. Jesus establishes two new positive principles in 2:27, 28. First, God intended the Sabbath to be for the spiritual and physical benefit of His people, not an impossible burden in striving to observe narrow man-made rules. This attitude is in direct contrast to that of the religious authorities, many of whom taught that the only reason God created man was so He would have somebody to observe the Sabbath. The second principle amounts to a claim of deity. If the Sabbath is made for man then the Son of Man, as man’s Lord and representative, has authority over it. By this claim Jesus is actually stating equality with God, since the Sabbath is the Lord’s day.
3:5 Jesus is aware of their inner thoughts before the physical healing (see 2:8). They are silent (v. 4), but He proceeds, though grieved by the hardness of their hearts. Note the two imperatives: “Step forward” (v. 3), and Stretch out your hand. The miracle was deliberate and aggressive.
3:6 The Herodians were a minor political party favoring the continuation of the dynasty of Herod. Normally, they and the Pharisees were archenemies, but here they are united in their common purpose to destroy Jesus. Unrighteousness, as well as righteousness, can unite people.
3:8 The geographical references emphasize both the immense popularity of Jesus and the extreme need of the people. This reference is general and probably embraces an extended period of time.
3:11, 12 Only those who have experienced God’s grace can sincerely testify concerning the Person and work of Christ.
3:14 Appointed: The Greek verb means “to make someone into something.” Jesus selects the twelve from the larger group to form His closest following. The purpose of the appointment is that they might be with Him in order to learn from Him, then go out in divine power to extend His work.
3:21 His own people: The Greek expression may well denote Jesus’ immediate family (see 3:31), who misinterpreted His zeal as mental or emotional imbalance.
3:22–30 See notes on Matt. 12:24–37.
3:22 Beelzebub was a Canaanite deity, which the Jews used to denote Satan. The scribes charge that Jesus Himself is possessed by Beelzebub and that He casts out demons by demonic power.
3:23–27 Speaking in parables, Jesus shows the absolute absurdity of the charge. See note on 4:2.
3:24 See Matt. 12:25–29.
3:27 Rather than being allied with Satan, Jesus is in opposition to him and has overpowered him.
3:28–30 The unpardonable sin is not so much an act as a state of sin, a settled attitude that regards good as evil and evil as good. The scribes had repeatedly witnessed the deeds and heard the teachings of Jesus, but their willful blindness to the truth had resulted in such spiritual insensibility that they could no longer recognize the truth and were immune to its convicting power. See note on Matt. 12:31, 32 and Introduction to Mark: The Holy Spirit at Work.
3:31–35 Jesus does not disown His family. He simply states the truth that spiritual kinship with Him goes beyond physical relationships.
4:1–20 See section 5 of Truth-In-Action through the Synoptics at the end of Luke.
4:1–9 See note on Matt. 13:3–9.
4:2 About a third of Jesus’ teaching was by parables. A parable (“a casting alongside”) is a brief story told by way of analogy to illustrate a spiritual truth. See note on Matt. 13:3 for interpreting parables.
4:11 Mystery: In biblical thought the term “mystery” means something formerly hidden, but now revealed, which people cannot understand except by divine revelation. The “mystery of the kingdom of God” means that the kingdom of God has come in the Person of Jesus of Nazareth, in His words and works, a kingdom which began to penetrate the human situation in a new way in and through His ministry, which continues to do so through the church, and which awaits ultimate consummation at the end of the age. Only by faith can one recognize in the lowly figure of Jesus of Nazareth, the manifestation of God’s rule. Gaining a grasp of this “mystery” is the theme for the parables of ch. 4.
4:12 Jesus’ followers will understand the lessons taught by parables, or will be stimulated to probe for deeper understanding. Those who have already shut their eyes and ears to the truth will not realize the significance of what they are seeing and hearing, and consequently will not repent and receive forgiveness.
4:13–20 See note on Matt. 13:3–9.
4:21 This parable stresses the need for proper hearing in terms of receiving blessing (v. 24) or judgment (v. 25).
4:22 Precious items, such as jewelry and silverware, are kept concealed until the proper time for their use. In the same way, certain aspects of divine truth may be reserved for full manifestation later, after the Ascension of Christ. Jesus taught in parables, not for the ultimate purpose of concealing the truth, but to hide the truth temporarily from His enemies. He then charged His disciples with the ultimate responsibility of bringing it into the open.
4:23 Jesus exhorts them to hear and to heed His admonition.
4:24, 25 Jesus appeals for spiritual perception. Those who receive and assimilate truth will have their capacity for understanding enlarged and their knowledge increased. Those who disbelieve or are indifferent will lose whatever ability for understanding they had, and therefore will continue in ignorance.
4:26–29 This parable is unique to Mark and teaches the supernatural character of God’s kingdom. Man is responsible for sowing the kingdom message, but only God can produce effects. In the final analysis, it is totally His deed.
4:30–32 This parable speaks of the destined greatness of the kingdom, contrasting its limited present significance in a small band of original followers with worldwide domination at Jesus’ return.
4:33, 34 Jesus adapted His teaching to the ability of His hearers to understand.
4:40 Jesus contrasts fear with faith and equates fear with no faith. Faith here means trust in God’s helping power in crisis, a help that is both present and active in Jesus. See Word Wealth on 11:22.
5:2 Matthew (8:28) mentions two demonized men, while Mark and Luke (8:27) mention one, probably the more violent and more prominent of the two.
5:7 The demon fears being thrown into the Abyss (see note on Rev. 9:1) before the Day of Judgment (see Matt. 8:29; Luke 8:31).
5:8 The Greek tense behind He said indicates that Jesus had been repeatedly ordering the unclean spirit to leave. Demons do not want to be disembodied and often wage severe contest.
5:9 Legion: At full strength a Roman legion numbered 6,000 men. The name had come to signify a well-organized group possessing great power.
5:13–17 Why Jesus allowed the demons to enter the swine is uncertain. Perhaps He was teaching an object lesson to the people of the region, who obviously were more concerned with the loss of property than rejoicing over the deliverance of their countryman (vv. 14–17). Clearly, Jesus valued people more than property.
5:15 Demon-possessed, literally “to be demonized,” is to be distinguished from “demon influenced.” Demon possession refers to a complete control of an aspect of one’s person, through the indwelling of a demonic spirit. To come under a demon’s influence is to succumb to demonic influence (see Eph. 6:12). Because demonic influence intensifies works of the flesh, it must be discerned and stood against before one can die to the flesh and walk in the spirit.
5:19 Instead of commanding the man to be quiet, as in the cases of Galilean healings, Jesus commissioned him to bear witness to his deliverance, possibly because in that Gentile region the fires of Jewish messianism would not be fueled.
5:20 Decapolis was a Gentile area in Galilee, east of the Jordan River and embracing ten cities.
5:22–43 These two miracles demonstrate the power of Jesus over disease and death, and His response to simple faith. See note on Matt. 9:18.
5:30–34 Jesus desires to perfect the woman’s faith and to lead her to a public confession of faith. He rewards her testimony with the assurance that she can go in peace.
5:35 The implication of the person’s statement is that Jesus can heal one who is sick, but cannot raise one from the dead.
5:36 The importance of faith in the midst of crisis is underscored (4:40; 5:34).
5:37 Jesus provides special instruction to this inner circle (see 9:2; 14:33).
5:38 It was customary to employ professional mourners to display grief at funerals.
5:39 Jesus speaks figuratively of death, indicating a temporary condition. His words are both a rebuke to unbelief and an encouragement to bereaved people then and now.
5:41 Mark translates Jesus’ Aramaic for his Roman readers.
5:43 A great outburst of excitement might interfere with His teaching ministry and perhaps precipitate a crisis before His ministry was completed.
6:1–6 This was Jesus’ second rejection at Nazareth, the first one occurring at the beginning of His Galilean ministry (Luke 4:16–30).
6:2, 3 The people were perplexed because they knew about the background of Jesus, whereas the coming of the Messiah was supposed to be shrouded in mystery. The reference to Jesus’ brothers and sisters clearly shows that following Jesus’ birth as Mary’s “firstborn Son” (Luke 2:7), she and Joseph entered into normal marriage relations (see Matt. 1:25). The failure to mention Joseph probably indicates that he had already died.
6:3 Carpenter translates a word for a manual laborer who worked with stone, wood, or metal. It clearly suggests Jesus learned Joseph’s trade and was employed like everyone else in Nazareth prior to His messianic ministry. The Son of Mary may indicate a negative view of Jesus by the townspeople, as the typical reference would have been “son of Joseph.”
6:7–13 Jesus delegated His own power to the twelve, gave them instructions concerning their provisions and concerning their public acceptance or rejection, then sent them on a mission tour.
6:11 To shake off the dust was an act of extreme contempt. When a Jew reentered Jewish territory from a pagan land, he shook the defiled heathen dust from his feet. The apostles were to treat those who rejected them as though they were pagans.
6:12 A preliminary fulfillment of the appointment of the Twelve (3:14, 15), showing as well a similarity to the preaching of repentance by John the Baptist (1:4) and by Jesus (1:14, 15).
6:14 Herod Antipas was the son of Herod the Great.
6:16 Herod’s response to the ministry of the Twelve is mentioned twice (vv. 14, 16). He is convinced that John the Baptist has been raised from the dead.
6:17 Herod had seduced his niece Herodias, who was married to his brother Philip, and persuaded her to divorce her husband and marry him. In turn, he divorced his own wife.
6:31 Jesus withdrew with His disciples from the crowds in order to rest, to avoid the hostility of the Jewish religious leaders and the jealousy of Herod, and to teach them in solitude.
6:34 Because: Explanation is given for Jesus’ compassion upon the multitude. Sheep not having a shepherd: The characteristic of such a leaderless crowd is helplessness and bewilderment.
6:35–44 See notes on John 6:22–71.
6:41 Blessed: According to Jewish custom, at the beginning of the meal, the host or head of a family takes bread and blesses God for the meal. Beyond the actual blessing, Jesus relies upon the Father for the miracle that will meet the needs of the people.
6:48 The fourth watch was between 3:00 and 6:00 A.M.
6:52 For: Mark explains the disciples’ fear. They had just seen Jesus multiply loaves for the masses in need, but now they are unable to apply His all-sufficiency to their own need.
6:54–56 Even with this tremendous popularity, the people turned away from Jesus that very day (see John 6:66).
6:55 Whenever Jesus makes a geographical move, He is besieged by the masses (1:45; 3:7, 19, 20; 4:1; 5:24; 6:32, 33).
6:56 Touch: The touch of Jesus’ garment by the woman with the hemorrhage was public (5:27), which may account for a similar action by the masses.
7:1–23 See text and notes on Matt. 15:1–20.
7:1–13 See section 1 of Truth-In-Action through the Synoptics at the end of Luke.
7:1–5 The charge was not that the disciples were guilty of poor hygiene, but that they did not observe rituals of cleansing. The Pharisees taught that religious defilement could be spread by touch, so they prescribed elaborate ceremonies of cleansing. These were part of the tradition, or oral law, which they regarded as having equal authority with the written Law.
7:6, 7 Worship is vain when it is scrupulous in external regulations devised by men, but subtly evasive of the things required by God.
7:8, 9 Jesus charges His opponents with actual disobedience of God’s commandment through their preference for the oral law.
7:9 That you may keep: The purpose clause indicates that their tradition is more important than God’s commandments. They reject what is primary “in order to keep” that which is secondary.
7:10–13 Jesus substantiates the charge by contrasting Moses’ commandment (Ex. 20:12; 21:17) with their current tradition of Corban, a word denoting withdrawing something from its intended use as though it were an offering made to God. Therefore, if a man wanted to be relieved of the responsibility of caring for his aged and infirm parents, he could declare his property Corban. No one else could then share his possession, although he himself could continue to enjoy its benefits throughout his lifetime. Such a practice was deceitful and in direct violation of God’s Commandment (Ex. 20:12).
7:14–23 See section 4 of Truth-In-Action through the Synoptics at the end of Luke.
7:15–23 Jesus teaches that the true source of defilement is not a disregard for external rituals or dietary laws but a polluted heart that plots evil.
7:19 Thus purifying all foods indicates Jesus’ ministry did nullify certain OT liturgical laws, while maintaining the ethical laws. See text and notes on Matt. 5:17.
7:24 This was the only time Jesus left Jewish territory.
7:27 The Jews insultingly referred to Gentiles as dogs. Even though Jesus softens the barb by using the word for house pets instead of wild and unclean scavengers, His response to the woman still sounds harsh. Actually, in assuming the appearance of traditional Jewish prejudice, Jesus was drawing from her a confession of triumphant faith.
7:28 The woman exhibits an understanding of the implication of Jesus that the gospel must first be offered to the covenant people.
7:33 Jesus personally indicates to the man the ministry He is going to perform. The touch and spittle (representing Jesus’ own life, which was to be the source of the healing) gain the man’s confidence and encourage him to expect healing.
7:37 The words of the people may have been a simple expression of wonder and praise, although some commentators see a deliberate reference to Is. 35:5, 6, which prophesies the coming of the era of salvation. If that is the case, then the people were acknowledging the miracle as a sign that the age of which Isaiah spoke had arrived in Jesus.
8:2–9 The feeding of the 4,000 follows closely the pattern of 6:30–44. Apparently, the disciples’ spiritual dullness clouded their memory of the former miracle.
8:10 The exact location of Dalmanutha is unknown, but since Jesus and the others journeyed there from Decapolis in a boat, and since Pharisees were present there (v. 11), it must have been in Galilee, on the western side of the lake.
8:11, 12 See notes on Matt. 12:38, 39 and 16:1–4.
8:15 Leaven: Often the term has an evil connotation, that is, what is small may corrupt the whole. The context suggests a link with the Pharisees’ demand for a sign (v. 11). Herod’s “leaven” embraces the evil portrayed in 6:14–29, that is, godlessness of the worldly man. See note on Matt. 16:6. For Herod, see note on Mark 3:6.
8:22 This healing is unique in that it is accomplished in stages.
8:27–38 See notes on Matt. 16:13–27.
8:31 Must indicates a divine necessity stemming from God’s will. This is the first of three explicit pronouncements concerning Jesus’ death (9:31; 10:33, 34), and serves as a hinge for the second half of Mark’s Gospel (see Introduction to Mark: Content).
8:32 Rebuke: Note the contrasting subjects and objects of the two rebukes (v. 33).
8:34–36 See section 6 of Truth-In-Action through the Synoptics at the end of Luke.
9:1 Present with power: The Transfiguration, a visible experience of kingdom power, observed six days later by three disciples, was a foretaste of both the Resurrection and Second Coming of Jesus.
9:2–13 See notes on Matt. 17:1–13.
9:12 Son of Man: See note on 2:9–12.
9:14 The scribes were apparently taking advantage of the disciples’ failure to deliver the demonized boy (vv. 16, 17).
9:22 The inability of the disciples had weakened the father’s faith.
9:23 If you can: The question can be understood, “Is that what you said?” Jesus’ exclamation picks up the doubting words of the father. The question deciding the issue is not Jesus’ power but the man’s faith. The Lord’s statement concerning faith does not grant us the liberty to presume upon God’s goodness by irresponsibly asking for selfish things. Our desires must be in accord with God’s will. See 1 John 5:14, 15.
9:24 His faith has been shaken, and he is conscious of its imperfection. Therefore, he asks Jesus to remove all doubt and to grant him unquestioning faith.
9:26 The evil spirit had to obey Jesus, but performed a last act of violence.
9:29 Some demons are stronger than others, and we must be adequately prepared to engage in spiritual battle.
9:31, 32 In the second announcement of His death, Jesus refers to the betrayal that will take place. The present tense, is being betrayed, suggests that the deed was already in the heart of Judas.
9:33–37 See section 7 of Truth-In-Action through the Synoptics at the end of Luke.
9:33 Jesus wants His disciples to confess to their petty discussion, even though He already knows the answer to His question.
9:36, 37 Jesus effectively illustrates the lesson He has just taught. To render service, even to those whom the world regards as insignificant, in the name of Christ and for His sake, is actually to render the service to Him.
9:37 Substantiation for the above example is found in the Jewish legal principle that a man’s representative is as himself. Thus, receiving a little child equals receiving Jesus equals receiving God.
9:38 The teaching of Jesus concerning service prompted John to relate an incident that reveals a sectarian attitude among the disciples. The man they rebuke is a true follower of Jesus, although he is not one of the Twelve.
9:39 There is no place for narrow exclusivism in the church. All genuine Christians are to be tolerant toward their fellow believers, regardless of their denomination. A crucial test in determining true service is motive. Is the work done for the sake of Christ and for His glory? The disciples prove to be sectarian (v. 38). Jesus’ words “Do not forbid him” are followed by a threefold explanation as to why the prohibition of the disciples was wrong (vv. 39–41). Each explanation is introduced by “for.”
9:42–48 See note on Matt. 5:28–30.
9:42 Jesus warns of the severe consequences of endangering the immortal soul of another.
9:43, 45, 47 Hell: See note on Matt. 5:29, 30.
9:49 Jesus is referring to the rigid self-discipline of vv. 43–48. Fire purifies and salt preserves from corruption. It is better to experience the present pain of self-denial than future and eternal torment.
9:50 See section 3 of Truth-In-Action through the Synoptics at the end of Luke.
9:50 If the disciples lose the flavor of true discipleship in striving after selfish ambition, they become useless as Christians (see Matt. 5:13). Instead of bickering for a position of preference (v. 33), they are to allow the salt of the gospel to preserve them from selfish ambitions, so they will be at peace with one another.
10:2–12 See notes on Matt. 5:32; 19:3–12; 1 Cor. 7:10, 11.
10:13 The disciples evidently felt that children were too insignificant to be allowed to interrupt the work of Jesus.
10:14 The indignant response of Jesus shows that no one is too insignificant for the loving attention of Jesus. See note on Matt. 18:1–5.
10:15 The kingdom of God is only for those who come to Jesus in the humble dependence and trust of little children. The kingdom of God belongs to them, not because of merit, but because God wills to give it to the humble, and the apparently insignificant or unimportant. Whoever: Jesus moves beyond the specific incident to the general principle.
10:17 The question reveals the man’s belief that eternal life is the reward for doing the right things.
10:18 True goodness is the prerogative of God, yet the man had called Jesus “Good Teacher.” If Jesus was only a teacher, then He did not deserve to be called “good.” On the other hand, if He was indeed good, then He was God. Whether or not this is a veiled claim to deity, Jesus directs the man’s attention to God, the ultimate standard of goodness.
10:19 The commandments (except for “Do not defraud”) are taken from the Decalogue (Ex. 20:12–16). Some suggest that the prohibition of fraud is an application of the eighth and ninth Commandments.
10:21 Loved: Jesus’ love for the man is expressed in a challenge, both stern and gracious. The one thing the man lacked was a wholehearted allegiance to God. So Jesus gave him a stern test to reveal the fact that he had made an idol of wealth, thus breaking the first Commandment (Ex. 20:3). Treasure in heaven: This is a common Jewish expression, but, for Jesus, it contains no idea of merit. Jesus looks beyond specific requirements to single-hearted devotion to God, that is, in taking up the cross of discipleship.
10:24, 25 The Jews saw wealth as a mark of God’s favor and thought it inconceivable that riches would be a hindrance to kingdom life. Jesus shows the fallacy of such a view and uses it to teach through exaggeration that it is impossible for one who trusts in riches to enter heaven.
10:26, 27 Human achievement cannot attain salvation; only God has the power to bestow it.
10:28 Peter, missing the point altogether, wants Jesus to appreciate the fact that the disciples have forsaken everything and therefore have met the requirements of discipleship He gave to the rich man.
10:29–31 Jesus will be a debtor to no one. The blessings He gives will far outweigh material loss and persecution incurred in service to Him. See Phil. 3:7, 8.
10:32 The disciples feared the danger they would meet in Jerusalem.
10:33, 34 For the third time Jesus announces His death, this time with added details.
10:35–45 See note on Matt. 20:20–28. Matthew includes the mother of James and John in the request.
10:35–37 See section 4 of Truth-In-Action through the Synoptics at the end of Luke.
10:45 The Son of Man saying substantiates the expected service from the disciples. Ransom: The idea of payment for resultant freedom is expressed and can only be understood through the Passion (14:36; 15:34). In vv. 33, 34, the sufferings of Jesus stem from the religious leaders, but in v. 45 Jesus takes the initiative—to serve, and to give His life a ransom for many.
10:47 Bartimaeus acknowledges the messiahship of Jesus in his use of the title Son of David. The confession is all the more significant since Jesus is headed toward the Cross.
10:48 The blind man would let nothing stand in his way of getting to Jesus.
10:52 Bartimaeus’s faith leads to sight. He, like the woman of 5:34, is undeterred by the crowd. He “sat by the road” (v. 46), but later followed Jesus on the road.
11:1 In the final days of His ministry, Jesus openly declares His messiahship, deliberately fulfilling prophecies pertaining to the Messiah and performing deeds that show His kingly authority.
11:2–10 Jesus presents Himself to the nation in dramatic fulfillment of Zech. 9:9. This event took place on Sunday before the Crucifixion on Friday.
11:2 The fact that the colt had never been ridden is of special significance, since objects used for sacred purposes must never have been used for any other reason. See Num. 19:2; Deut. 21:3; 1 Sam. 6:7.
11:8 This was the customary way for a king’s subjects to pay homage to him (see 2 Kin. 9:13).
11:9, 10 In acclaiming Jesus with the words of Ps. 118:25, 26, the people were publicly acknowledging Him as their Messiah. Hosanna, meaning “Save now” came to be a customary shout of praise like “Hallelujah.”
11:11 Jesus’ preliminary observation of the temple was in preparation for the events of the next day.
11:12–14 See note on Matt. 21:19.
11:15–17 There is significant evidence that the priests benefited financially by these vendors and that dishonest business transactions were common. By purging the temple in fulfillment of Mal. 3:1–3, Jesus dramatized His messianic authority. See note on Matt. 21:12.
11:16 The people had shown disrespect for the temple by using the area as a shortcut from the city to the Mount of Olives.
11:20–24 The positive lesson to be learned from the cursing of the fig tree is the power of believing prayer. A mountain is symbolic of an obstacle, hindrance, or insurmountable problem. Faith is the key that releases the resources of heaven into our situation (v. 24). Jesus uses hyperbole here to stress the importance and power of faith.
11:25, 26 A condition of prevailing prayer is a forgiving spirit (see Matt. 6:14, 15).
11:25 See section 8 of Truth-In-Action through the Synoptics at the end of Luke.
11:27–33 See notes on Matt. 21:23–27.
12:1–12 See notes on Matt. 21:33–46.
12:13–17 See section 3 of Truth-In-Action through the Synoptics at the end of Luke.
12:13–17 See note on Matt. 22:15–22.
12:18–27 See notes on Matt. 22:23–33.
12:28–34 See section 2 of Truth-In-Action through the Synoptics at the end of Luke.
12:28–31 See note on Matt. 22:34–40.
12:33 The scribe not only agrees with Jesus but places this twofold love commandment above the whole Jewish religion.
12:34 Not far: The scribe is in the presence of the One who embodied the kingdom of God (1:14, 15).
12:35–37 See notes on Matt. 22:41–46.
12:38–40 Jesus strongly condemns the scribes for their prideful desire for prominence, their display of false piety, and their cruel avarice.
12:41–44 The sincere devotion of the poor widow stands in sharp contrast to the sham righteousness of the scribes.
12:41 The treasury was located in the Court of Women. Offerings were placed in 13 chests shaped like trumpets. Rich people called attention to their gifts by making a great show of putting in their money.
12:42 A mite was the smallest coin in circulation in Palestine, and was worth about 1/8 of a cent. For the benefit of his Roman readers, Mark explains their value in Roman coinage. A quadrans was 1/64 of a denarius, a laborer’s daily wage.
12:44 The important thing to Jesus is not the amount of the gift but the commitment and sacrifice it represents. He judges our gift not by how much we give, but by how much we have left after we give.
13:1–37 See notes on Matt. 24:1–51.
13:1 The temple is the second temple that had initially been rebuilt in the sixth century B.C., after some of the refugees returned from exile in Babylon. It did not have the grandeur of Solomon’s temple, but under Herod the Great’s patronage beginning in 20 B.C., it had undergone great expansion and was regarded as one of the wonders of the ancient world.
13:11 Jesus promised the ministry of the Holy Spirit to His disciples for evangelism and for the testimony of the gospel.
13:32–37 Watching for the Lord’s return does not mean idly speculating about the time of His coming or setting dates that the Father has not revealed. Neither does it give license to neglect earthly responsibilities and the penetration of kingdom authority in daily situations.
14:1 Both the terms Passover and Unleavened Bread were used of the feast commemorating the deliverance of the Jews from Egyptian bondage (see Luke 22:1). The point of the discussion was not whether to kill Jesus, but how. The decision had already been made (see 11:18; John 11:50–53; text and notes on Ex. 12:1–28).
14:2 Hundreds of thousands of pilgrims crowded into Jerusalem during the Passover, many of them perhaps supporters of Jesus from Galilee. The Jewish authorities did not want to risk an uproar that might bring Roman intervention.
14:3 John 12:3 names the woman as Mary of Bethany. Spikenard was a perfumed ointment, which came from India.
14:5 Since a denarius was a day’s wages, the ointment represented almost a year’s wages.
14:6, 7 See notes on Matt. 26:7–11.
14:8 Just as Jesus was anointed with the Spirit for ministry, He is anointed with oil for burial.
14:9 The influence of an act of service for Christ, if not its memory, will not end.
14:10, 11 Matt. 26:15 makes it clear that the motive of Judas was greed, a trait that had possessed him all along, since he had been embezzling funds entrusted to him (John 12:6). Therefore, it is futile to offer explanations lessening his guilt.
14:12 The day when they killed the Passover lamb was Thursday.
14:13 A man … carrying a pitcher of water was an unusual sight in a society where women always did this kind of work.
14:15 Tradition suggests that the upper room was in the home of Mark, based primarily on the supposition that the young man of 14:51, 52 was Mark himself.
14:17–21 See notes on Matt. 26:17–24.
14:22–26 See notes on Matt. 26:26–30.
14:22–25 See section 2 of Truth-In-Action through the Synoptics at the end of Luke.
14:26 The hymn was the Hallel, composed of sections of Ps. 115 and 118, which were sung at the close of a Passover meal.
14:27 The stumbling of the disciples fulfills the prophecy of Zech. 13:7.
14:28 The angel at the empty tomb made the same announcement. The resurrected Shepherd will lead His sheep to Galilee (see 16:7).
14:31 All the others join Peter in affirming loyalty.
14:32–50 See note on Matt. 26:36–56.
14:36 See section 5 of Truth-In-Action through the Synoptics at the end of Luke.
14:51, 52 The addition of this curious detail has suggested to many that this may have been Mark himself. See note on v. 15.
14:53–72 See note on Matt. 26:57–75.
15:1 The Sanhedrin took Jesus to Pilate because the Romans had denied them the authority to inflict capital punishment. Pilate would have to pronounce the legal sentence.