NIV Zondervan Study Bible

Annotations for Mark

1:1–13 Beginnings: The Good News of God’s Return to His People. These verses serve to introduce the Gospel as both what Jesus himself proclaimed as recorded in the rest of the book and what already had been proclaimed to Mark’s hearers. The opening appeal to two prophetic texts establishes the essential outline and themes of Mark’s Gospel (vv. 1–3). It also grounds the Gospel in Israel’s prophetic hopes and so prepares us first for John, the messenger of whom these prophets spoke (vv. 4–8), and then Jesus, the Lord whose coming the prophets foretold and for whose coming John was to prepare (vv. 9–15).

1:1–8 John the Baptist Prepares the Way. While only Matthew and Luke relate the events of Jesus’ birth, all four Gospels emphasize John’s role in preparing for Jesus. John is indeed a prophet. But more particularly he is Malachi’s prophesied Elijah, whose task was to prepare Israel for the long-delayed return of God to Jerusalem and his temple.

1:1–3 Jesus Is Isaiah’s Promised Lord. These verses locate Jesus’ mission and message in the context of Isaiah’s great hopes of a new exodus from exile.

1:1 beginning. Perhaps echoing Gen 1:1 (cf. John 1:1), Mark’s concern is how the Good News about Jesus, in whom his hearers have believed (Rom 1:1–6), first began. good news. Used of the birth of the Roman Emperor Augustus. Here it means the good news of God’s intervention on behalf of his people and, through them, the world (see note on v. 14). Messiah. The formal title for the anointed son of David whose throne would be established forever when God delivered his people (cf., e.g., Isa 9:7; Jer 23:5; 30:9; Ezek 37:24–25). Son of God. Whether these words are original is debated (see second NIV text note on v. 1), their absence being more consistent with other early references to the gospel (e.g., Rom 15:19; 1 Cor 9:12; 2 Cor 2:12; 9:13; 10:14; Gal 1:7; Phil 1:27; 1 Thess 3:2). The designation was first used by God of Israel (Exod 4:22; Hos 11:1; cf. Deut 32:18), then of David and his faithful son (2 Sam 7:14; Ps 2:7; cf. v. 11 and note), and later by others of righteous individuals (in the Apocrypha see Sirach 4:10; Wisdom of Solomon 2:18). In Mark it also takes on the even more important sense of Jesus’ unique relationship to God the Father (especially in 1:11; 9:7; cf. 5:7; 12:6; 13:32), which may explain its presence here.

1:2–3 Isaiah is the most influential OT prophetic work in the NT and in Mark. Thus, although the quotation in v. 2 comes from Mal 3:1, it is followed in v. 3 by a quotation from Isa 40:3 (see NIV text notes on vv. 2–3), with Mark’s “as it is written in Isaiah” following an ancient convention by introducing the combined citation with its most important source (here, Isaiah). Jesus’ story fulfills Isaiah’s prophecy that God would rescue his people and restore Jerusalem to be a light to the nations. Both Isa 40:3 and Mal 3:1 promise a messenger who will prepare for the coming, not of the Messiah, but of the Lord himself. In Isaiah the messenger was to encourage exiled Israel to believe the announcement of God’s coming in a powerful new exodus (see, e.g., Isa 40:3–11; 42:16; 43:2–7, 16–19; 48:20—49:11; 51:10; cf. Isa 11:11–16) to redeem and lead them to a restored Jerusalem (see “Exile and Exodus”). However, back in their homeland, Israel’s continued disobedience meant God himself had not returned to dwell among them (Isa 59:9–15; 63:15—64:12). Over a century later, Malachi declared that God would send his messenger to purify the priesthood (Mal 3:3) in preparation for the returning Lord and his great and terrible day of judgment against the wicked (Mal 3:5; 4:5). If Israel failed to respond, then when the Lord came “suddenly” to his temple (Mal 3:1), he would curse the land (Mal 4:6). For Mark, John the Baptist is that messenger (vv. 4–8) and Jesus is the Lord whose way John prepares (vv. 9–15). As demonstrated by his mighty words and awesome deeds, Jesus is, in some mysterious way, the long-awaited presence of God himself come to save his people (Col 2:9). But Israel must repent and believe (v. 15). If they and their priesthood fail to respond to the proclamation of Jesus’ messenger, the coming of the Lord to his temple will instead mean devastation (cf. ch. 13).

1:4–8 John Is Malachi’s Promised Elijah. As Malachi’s promised Elijah, John, through his preaching and baptism, intends to prepare Israel for the Lord’s coming.

1:4 John. Means “the LORD is gracious”; John’s call to repentance is God’s gracious preparation for his coming (see note on vv. 2–3). wilderness. An arid region to the southeast of Jerusalem. The setting evoked memories of the desert where Israel first became God’s people (Exod 19) and where God would again purify them (Ezek 20:35–38). Against this backdrop and in the context of the Isa 40:3 quotation found in v. 3, John’s location underlines the significance of his mission in preparation for God’s new exodus coming (see notes on vv. 2–3, 8). baptism. Such a distinctively new development (see note on v. 8) that John was identified by it (being called “John the Baptist”). It was an outward sign of heartfelt repentance toward God in preparation for his coming. Israel’s prophets, including Isaiah and Malachi, had consistently called Israel to repentance in order that they might know God’s gracious forgiveness and be reconciled to him.

1:5 Not having seen a prophet for nearly four centuries, the people’s excitement is understandable. whole . . . all. Hyperbole emphasizing John’s impact but at the same time indicating a great hunger among the people and implying that the temple authorities must have been aware of John’s preaching (cf. 11:29–32). Confessing their sins. A biblical prerequisite for national reconciliation (1 Kgs 8:33–36; Dan 9:19–21; cf. Lev 5:5; Ps 32:5), it indicates the centrality and genuineness of their repentance. John’s ministry is presented as inaugurating the fulfillment of Isaiah’s new exodus, which Jesus himself would complete through his baptism in the Spirit (1:8) and his death as the suffering servant (see notes on 8:22—10:52; 8:31; 9:12; 10:33, 45; 14:22, 24).

1:6 Malachi identified God’s coming messenger as Elijah (Mal 4:5). This gave rise to a common Jewish tradition that Elijah would prepare God’s people for the Lord’s return (Mal 3:1; see note on 9:13). camel’s hair . . . leather belt. Identifies John as Malachi’s “Elijah” (2 Kgs 1:8; cf. 9:13; Zech 13:4; see note on John 1:21). His rough attire and “clean” desert food (Lev 11:21–22) mark him as one living apart from an impure and self-indulgent Israel (cf. 9:19; Matt 11:8).

1:7 one more powerful. In the context of Mark’s opening appeal to Isaiah (vv. 2–3), this echoes the prophet’s promise that the mighty God, who was more powerful than Israel’s oppressors, would come to judge his foes and restore Zion (Isa 49:24–26; cf. Isa 40:10; 42:13; 50:2; 51:9; 52:10; 53:1; 59:16; 60:16; 62:8; 63:1, 5, 12; cf. also Gen 49:24; Deut 10:17; Ps 45:3; Isa 1:24; 9:6; 10:21). Israel’s deliverance is at hand. sandals . . . not worthy to . . . untie. Servants traditionally untied their master’s sandals (see note on John 1:27). John, who as a prophet is God’s servant alone, claims he is unworthy of even this lowly service for the one he announces (cf. Luke 17:10).

1:8 he will baptize you with the Holy Spirit. According to Isa 63:11, God sent his Holy Spirit among Israel as they passed through the sea. Several of the prophets declared that in the last days God would pour out his Spirit upon his people (Isa 32:15; 44:3; Ezek 11:18–19; 37:14; 39:29; Joel 2:28–29). The combination of the wilderness, passing through water, and the promised Spirit suggests to some that John’s baptism is a reenactment of the exodus, particularly as described in Isa 63:11, in anticipation of God’s pouring out of the promised last-days Spirit on his redeemed people (cf. 1 Cor 10:1–2; see “Exile and Exodus”). Israel’s Messiah and Isaiah’s faithful servant would both be especially marked by the Spirit (see note on v. 10; Isa 11:2; 42:1; cf. Isa 61:1–2).

1:9–13 The Baptism and Testing of Jesus. Mark introduces the central figure of his Gospel. Whereas God had previously spoken through Scripture (vv. 2–3) and then through his prophet John (vv. 7–8), he himself now speaks directly from heaven to identify Jesus as his beloved Son (v. 11).

1:9 At that time. Probably around AD 28 or 29, when Jesus was in his early 30s. Isa 40:3 and Mal 3:1 (the quotations in vv. 2–3) are concerned primarily with the one whom the messenger heralded, namely, the Lord (see note on vv. 2–3), but here it is Jesus who comes. Nazareth in Galilee. A minor town some 70 miles (113 kilometers) to the north of Jerusalem; Jesus spent most of his early life there. baptized by John. Not only identifies Jesus with his people Israel—though, unlike them, he has no sins to confess (cf. v. 5)—but shows him to be the one who will save them.

1:10 Recalling the exodus, Isaiah’s last great prayer (Isa 63:7—64:12) asked God to again rend the heavens, come down, and make his name known by doing amazing and fearful things that no one expected (Isa 64:1–3). heaven being torn open. God has at last answered Isaiah’s request through the descent of his Spirit upon Jesus, whose mighty deeds, particularly that of casting out demons, regularly cause amazement and fear (vv. 22, 27; 2:12; 4:41; 5:15, 33, 42; 6:50; 7:37; 9:6; 12:17; 15:5; 16:8). dove. The symbolism is unclear; it may represent honesty, integrity, and a nonaggressive nature (cf. Matt 10:16) or, as a traditional symbol for Israel, it could indicate that the Spirit-indwelt Jesus will embody what Israel was always intended to be.

1:11 The rare experience of God’s audible voice both attests to and identifies Jesus as God’s Son. This introduces the mystery of the incarnation: Jesus is both Lord (vv. 2–3) and Son. The voice draws on Ps 2:7 and Isa 42:1. Ps 2:7 speaks of the hope of a Davidic Messiah who would rule the nations; Isa 42:1 speaks of a faithful and merciful servant who will bring salvation to Israel and be a light to the nations (Isa 42:1–9). Both figures were to be anointed with God’s Spirit (see note on v. 8). The prophets promised the restoration of the Davidic kingdom as part of Israel’s deliverance from exile (Isa 11:1–9; Jer 23:5–6; 33:15–26; Ezek 34:23–24; 37:24–25; Hos 12:9; Amos 9:11; Zech 12:7–8). Several Jewish traditions read Ps 2 as a promise that the Messiah would drive out the idolatrous nations and wicked Jews from Jerusalem so as to restore the purity of the temple (cf. 11:1–17). God’s special personal presence in Jesus enables Jesus to deal with the issues of idolatry, wickedness, and purity but in the unique and utterly unexpected merciful way of Isaiah’s servant (see notes on 8:22—10:52; 8:31; 9:12; 10:33, 45; 14:22, 24).

1:12 At once. Characteristic of Mark’s Gospel, the Greek word behind this phrase occurs over 42 times and is especially frequent in the opening chapters. It is variously translated “at once,” “without delay,” “immediately,” “quickly,” “just then.” The “suddenness” of Mark’s story perhaps reflects Mark’s opening quotation from Malachi (see v. 2), which goes on to warn that the Lord whom Israel sought would come “suddenly” (Mal 3:1).

1:13 wilderness. See note on v. 4. forty days. Just as Israel passed through the sea, was sent the Spirit (Isa 63:10–11), was called God’s “son” (Exod 4:22), and was led into the wilderness for 40 years, so too Jesus went through the waters, received the Spirit, was declared God’s son, and taken into the wilderness, but for 40 days. However, unlike Israel, Jesus does not betray his sonship when tempted. As Israel’s coming Lord and Messianic deliverer, Jesus defeats Satan (see 3:27)—something only God can do—demonstrating that he is both Lord and the true servant of God that Israel failed to be. Having been defeated by him, Satan will never again directly challenge Jesus. wild animals. Mentioned here either because they were a threat in the wilderness against which God protects the righteous (cf. Ps 91:11–13) or because Jesus fulfills the Messianic prophecies of renewed peace even with the animals (cf. Isa 11:6–9). angels. Whereas God sent Israel one angel to guide them (Exod 23:20, 23; 32:34), Jesus is attended by several.

1:14—8:21 The Lord in Strength: Jesus’ Mighty Words and Deeds in Galilee and Beyond. In keeping with the new exodus pattern—God’s coming to deliver, his journey with his people, and his arrival in Jerusalem—Mark’s first section from the outset emphasizes God’s powerful saving presence in Jesus (1:27–34, 40–45). Mark highlights Jesus’ miracles (1:21–26, 29–34, 40–42; 2:3–12; 3:1–5, 10; 4:37–39; 5:25–29, 35–42; 6:5, 35–44, 48–51, 56; 7:25–30, 32–37; 8:1–9) and particularly Jesus’ delivering people from their bondage to impure spirits (1:21–27, 34, 39; 3:11, 22; 5:1–20). This causes great amazement (e.g., 1:27; 2:12) and results in Jesus’ fame spreading far and wide (1:28, 32–33, 45; 2:1–4; 3:7–10). Consequently, just as God’s self-revelation was central to the first exodus (Exod 3:13–15; 33:19), the fundamental question this Gospel soon poses becomes, “Who is this?” (4:41; cf., e.g., 1:27). Continuing the exodus pattern, just as God called Israel to be his people (Exod 3:12; 6:7) and taught them his ways (Deut 4:1, 14; 8:3), so too Jesus calls people to follow him and his teachings—hence Mark’s great interest in discipleship (1:16–20; see note on 8:22—10:52). Finally, Jesus’ astonishing claims (2:5–10, 19, 28; cf. 2:21–22; 3:34–35) and his redrawing of the boundaries of holiness (e.g., 1:14–17, 23–27; 3:3–5), even to reconstituting Israel around himself (3:13–19 and note on 3:14), quickly create opposition (2:7, 16, 24; 3:2, 22) and lead to an early plot against his life (3:6; cf. 8:31).

1:14–15 Jesus Announces the Good News. There is now a dramatic shift in focus. In keeping with John’s own emphasis on the coming “one more powerful” (v. 7), John’s removal means that all attention is now on Jesus. Using Jesus’ own words, Mark summarizes the heart of Jesus’ proclamation.

1:14 John was put in prison. Although this seems to follow immediately after Jesus’ temptation, John 3:22–36 suggests a longer time frame. Mark’s concern, however, is to set Jesus’ ministry in the context of John’s rejection. Since John was Malachi’s “Elijah,” who was sent to prepare for the Lord’s coming (see notes on vv. 2–3, 6), John’s imprisonment sounds an ominous note. good news. Isaiah’s prophesied salvation (Isa 40:9; 52:7). of God. It is good news from God since in Jesus God’s powerful presence has now come (see note on vv. 2–3; cf. Col 2:9). Thus God in Christ offers forgiveness and restoration to all who repent of their own way of being Israel and believe in his proclamation of what it means to be God’s people (2 Cor 5:19). But it is also “of God” in that God’s just and merciful character is now fully revealed in Jesus (cf. John 14:9). What is God like? Mark’s answer: Jesus (cf. John 14:9–10).

1:15 time has come . . . has come near. On the very threshold. This reflects the fulfillment of passages like Dan 7:22, where God promised that his people will inherit his kingdom. However, the combination of the “time” when God acts, its nearness, his inbreaking reign, and calls to repent and believe is uniquely characteristic of Isaiah’s announcement of the new exodus (see note on vv. 2–3), which Jesus implies is now fulfilled in him (see Isa 40:9–10; 43:10; 46:13; 49:8; 51:5; 52:7; 53:1; 56:1; 60:22). kingdom of God. The fulfillment of Israel’s hopes as found in the Law, the Prophets, and the Writings of God’s immanent exercise of his kingship over his people, the nations, and creation (e.g., Exod 15:18; Pss 24:8–10; 47:2; Isa 24:21–23; 52:7). Understood differently by various Jewish groups, it often included (1) God’s powerful new exodus deliverance of (2) a purified remnant to (3) live in peace under (4) a renewed covenant in (5) true obedience to the law in (6) a restored land with (7) a rebuilt temple in which (8) God’s returned presence dwelt, and (9) united under a revived Messianic Davidic monarchy (e.g., Num 24; Isa 11:1–16; Jer 30; 33; Ezek 34:11–31; 37; Dan 7; cf. Pss 2; 110; 118). For several groups it would be accompanied by the outpouring of the Spirit and the resurrection of the dead.

1:16–20 Jesus Calls His First Disciples. As Mark’s first detailed account of Jesus’ ministry (vv. 14–15 are more of a summary) this paragraph signals the importance of discipleship in Mark’s Gospel and testifies to the centrality of Jesus’ intention to reconstitute Israel around himself (e.g., 3:13–19; 4:10–12, 34; 6:7–12; 8:34–38; 9:2–9, 30–50; 10:23–45; 13:3–36; 14:15–42, 66–72; 15:40–41; 16:7). The same concern characterizes the first exodus and the new exodus: God forms a people for himself who, in believing in him, are to walk in his ways (e.g., Exod 6:7; Lev 26:12; Num 15:40; Deut 10:12; Isa 35:3–10; 43:3; 48:17; 51:16; 54:1–10; 65:17–19; Mal 3:16–18).

1:16 Much of Mark’s early action occurs on and around the beautiful Sea of Galilee, where Simon and Andrew earned their living.

1:17 Come, follow me. Probably not their first encounter with Jesus (cf. John 1:35–42). As Isaiah’s faithful servant, much of Jesus’ task included teaching (Isa 42:4; 50:4; see note on v. 22), thereby enabling Israel to become the light to the nations God had always intended (Isa 2:2–4; 60:3; cf. especially Isa 49:6 in Acts 13:47; cf. also Deut 4:5–8; Matt 5:14–16; Phil 2:15). fish for people. Fulfilling Isaiah’s prophecy, the disciples will carry the gospel first to Israel (6:7–13) and then to the nations (cf. 13:10; 14:9).

1:18 At once. See note on v. 12. Peter (i.e., Simon [v. 16]), Andrew (v. 16), and James and John (v. 19) unreservedly obey Jesus’ summons by leaving their livelihood (“nets”) and families (“their father Zebedee”). This exemplifies the cost of discipleship (cf. 10:28–30). Of these four, Simon Peter, James, and John form an inner circle; Jesus involves them in several critical moments in his life (5:37; 9:2; 14:33; cf. 13:3).

1:21–45 A New Teaching With Authority. This series of short episodes describes the remarkable impact of Jesus’ early Galilean ministry, with particular emphasis on the growing excitement aroused by his proclamation of the kingdom of God and the restoration he brings. Where Jesus is present, so too is God’s power to heal and deliver.

1:21–28 Jesus Drives Out an Impure Spirit. This opening scene typifies Jesus’ activities during his Galilean ministry: he teaches in the synagogues and effortlessly casts out demons. As the impure spirit immediately recognizes, Jesus is no ordinary teacher; he is the Holy One of God.

1:21 Capernaum. A sizable town on the northwestern shore of the Sea of Galilee. Jesus used Peter’s house as his operational base in Galilee (cf. v. 29; 2:1; 9:33). synagogue. An important village center for Scriptural study and worship. Recent excavations in Capernaum (Talhum) have revealed evidence of a first-century synagogue. There are also remains of a fourth-century church built by modifying a first-century house, apparently marking the traditional site of Peter’s home. As a visiting teacher, Jesus accepted the invitation from the local leadership and began to teach. teach. Although Mark’s Gospel lacks Matthew’s Sermon on the Mount, it has a considerable body of Jesus’ teaching in numerous short sayings and in several large blocks (4:1–34; 7:1–23; 9:33—10:45).

1:22 In keeping with God’s answering Isaiah’s last great prayer (Isa 63:7—64:12)—specifically that God would again come down and do amazing things (Isa 64:1–3; see note on v. 10)—the authority inherent in Jesus’ words and deeds constantly amazes his hearers (2:12; 5:20, 42; 6:2, 51; 7:37; 10:26; 11:18). Isaiah prophesied that when God acted in strength to redeem his people, he would be their teacher (Isa 51:1–5; 54:13; cf. Isa 48:17), the humble would stand in awe of the Holy One, and the wayward would gain understanding (Isa 29:19, 23; see note on Mark 1:24). teachers of the law. Lit. “scribes,” formally trained legal experts in God’s law (the Torah) whom Jews respected (cf. 9:7; see notes on Matt 2:4; 5:20). Since God is uniquely present in Jesus, Jesus’ authority utterly transcends theirs.

1:23 impure spirit. Stands in contrast to God’s Holy Spirit and, as an agent of Satan (3:22–23), its defiling presence radically comprises God’s summons to “be holy, because I am holy” (Lev 11:45; cf. Lev 20:7–8; Deut 26:19). Untroubled in a law-centered synagogue, the impure spirit reacts “just then” (see note on v. 12) to Jesus, upon whom the Holy Spirit rests, as Mark’s readers know.

1:24 What do you want with us . . . ? In a situation of unequal power, this implies fear of impending conflict or loss (cf. 5:7; see the Septuagint [the pre-Christian Greek translation of the OT] of Judg 11:12; 1 Kgs 17:18; cf. also 2 Chr 35:21). Jesus of Nazareth. Denotes not only Jesus’ hometown (v. 9) but also his human origins in this first public identification (cf. 10:47; 14:67; 16:6). destroy us. Only God could destroy demons. In Jewish tradition God’s inbreaking reign meant the destruction of Satan and his minions. Holy One of God. God frequently describes himself as the Holy One of Israel, particularly when delivering his people (e.g., 2 Kgs 19:22; Pss 71:22; 78:41; Isa 29:19; 43:14; Jer 50:29; 51:5). Demons occasionally addressed humans, but never with such exalted language as found here. The impure spirit recognizes Jesus’ divine identity—something Mark’s readers already know from Mark’s introduction—and in the manner of ancient exorcists, who sought to use the name of their spiritual opponents to control them, it attempts to use that knowledge to control Jesus (cf. 5:7).

1:25 Be quiet! Demonstrates Jesus’ superior authority. said . . . sternly. Lit. “rebuked.” Only God has the authority to directly rebuke demons (cf. Jude 9). Come out. Being made in God’s image (Gen 1:26–27), human beings were designed to be indwelt by God’s Holy Spirit (cf. Ezek 11:19; 36:26) so that they might properly exercise dominion (cf. Ps 8). Jesus’ expelling the impure spirit is integral to his restoring the image of God to humanity (cf. Rom 8:9–12, 19–21).

1:27 new teaching. See note on v. 22. authority. Jesus’ authority over impure spirits characterizes his ministry (vv. 32, 34, 39; 3:11, 22; 5:1–20; 7:24–30; 9:14–27; cf. 3:15; 6:7, 13; see note on v. 24) and here reinforces the authority of his new teaching. It demonstrates that he has already bound Satan (3:27) and is “the one more powerful” whose coming John proclaimed (v. 7).

1:28 News about him spread quickly. Even in his own lifetime Jesus the proclaimer quickly became the proclaimed (see also v. 45; 5:20; 7:36).

1:29–34 Jesus Heals Many. The restoration Jesus announced and effected in the synagogue (vv. 21–28) now spreads to include first Peter’s mother-in-law (vv. 29–31) and then “many” as the entire town gathers at the door of the home where Jesus is staying (vv. 32–34).

1:29 went . . . to the home of Simon. Probably for the main Sabbath meal, served after the synagogue service (see photo).

1:30 Simon’s mother-in-law. Peter (also known as Simon or Cephas) was married (cf. 1 Cor 9:5). fever. One of the illnesses associated with God’s judgment on Israel for breaking covenant (Lev 26:14–16; Deut 28:15, 22). Jesus’ healing testifies to God’s coming to restore his people.

1:32 Observant Jews would not carry anything before sunset, which marked the end of the Sabbath (cf. Jer 17:21–22).

1:34 healed many . . . various diseases. From the beginning Jesus’ astonishing power to heal (cf. 5:30) various diseases is a striking and unique characteristic of his ministry. In the first century, medical care was, at best, extremely basic, and infirmities and illnesses were widespread, so Jesus’ reputation understandably spreads like wildfire, and people from farther and farther away flock to him (e.g., vv. 40–45; 2:1–12; 3:8–10; 6:54–56). In Israel’s Scriptures, God is the one who heals his people of all their diseases (Exod 15:26; Deut 32:39; Ps 103:3), and the absence of illness is a sign of Israel’s restoration (e.g., Isa 33:24; 35:5–6). Although the crowds do not understand, Mark’s audience already knows that Jesus is the coming “more powerful” Lord (vv. 2–3, 7). drove out many demons. Mark makes a distinct point of this because it especially testifies to Jesus’ having bound Satan (3:27–29). Since this is something only God can do (cf. Rom 16:20; Jude 9), it confirms yet again Jesus’ identity as the coming Lord and the presence of God’s saving kingdom in him (vv. 14–15; see 4:11). would not let the demons speak. In the ancient world the gods were fundamentally about power, and Israel’s popular expectation was for a mighty warrior Messiah who would drive out the Romans. Because the demons know who he is, Jesus silences them because their confession would mislead the people. The true nature of his divine Sonship and power could not be properly understood apart from his obedient death on the cross. He later prevents his disciples from proclaiming him as Messiah for the same reason (8:30). The time will come for such public confessions (cf. 14:62; 15:39), but not yet.

1:35–39 Jesus Prays in a Solitary Place. In contrast to his disciples, who are swept up in the local excitement, Jesus’ priorities are set in private prayer.

1:35 solitary place. Throughout the Gospel, Jesus retreats from the crowds and the demands of the mission (6:31–32, 46; 9:30–31; cf. 7:24; 9:2). prayed. Although prayer is rarely mentioned in Mark (cf. 6:46; 14:32–39), this short statement underlines its importance for Jesus (cf. Luke 3:21; 6:12; 9:18, 28–29; 11:1–4; 18:1; 22:32).

1:36 companions. Probably Andrew, James, and John (see vv. 16–20).

1:37 Everyone is looking for you! Continuing on from the previous evening (vv. 32–33).

1:38 somewhere else. Whereas Simon and his companions are caught up in Jesus’ local popularity, his agenda is set by private prayer (cf. 6:46; 14:32–39). Jesus has come to proclaim his message to all Israel.

1:39 The combination of preaching and authority over demons is characteristic of Jesus’ ministry (cf. vv. 21–28).

1:40–45 Jesus Heals a Man With Leprosy. Already evident in his casting out an impure spirit (vv. 21–28), the concluding account of this section (vv. 21–45) uses the healing of one of the more severe cases of impurity to underline Jesus’ authority, power, and intention to bring cleansing to God’s people. It will eventually find its fullest expression in his death on the cross (cf. Eph 1:7).

1:40 leprosy. The exact nature of this ailment is unclear (see NIV text note). However, it was regarded as causing grave impurity (see Lev 13–14; see also note there on Lev 13:3), perhaps because it was contagious and/or it particularly defaced the image of God in the individual (cf. Lev 21:16–23 and note on v. 17). Sufferers were regarded as living corpses (Num 12:12; Job 18:13; see note on Lev 13:45) and condemned to lonely isolation from the community (see Lev 13:45, 46; 14:3 and notes). willing. God alone can do whatever he wants (cf. Pss 115:3; 135:5–6).

1:41 indignant. The text here is uncertain; most manuscripts have the more agreeable “felt compassion” (cf. 6:34; 8:2, which translate the same Greek word as “had/have compassion”). However, “indignant” is so unexpected that it is difficult to explain why anyone would add it. Since Matthew and Luke appear to have relied on Mark’s Gospel for the content and wording of their Gospels, that neither Matt 8:1–4 nor Luke 5:12–14 mention either option in their parallel accounts suggests their copies of Mark had “indignant” but they decided to delete it to avoid potential misunderstanding. Jesus’ message is that God’s gracious deliverance has come (vv. 14–15). His anger could be because the man’s “if you are willing” (v. 40) questions both his and God’s merciful character. touched. God’s mercy through Jesus transcends both concerns for strict ritual purity (Lev 13; cf. 5:24b–34; 7:1–23; Hos 6:6) and the man’s questioning. Be clean! Far from being defiled by the unclean man (see notes on Lev 7:19–21; 13:46; 15:4; 18:19), Jesus’ touch cleanses the man (v. 42) and thereby restores him to the community of God’s people (see notes on Lev 14:3, 8). Healing leprosy, like raising the dead, was something only God could do (2 Kgs 5:7).

1:44 don’t tell. News of this particular healing could impede his mission (cf. v. 45). show yourself to the priest and offer the sacrifices. This testifies to the Jerusalem priesthood that Jesus both respects the law (cf. Lev 14; see notes on Lev 14:3, 8) and does what only God can do (2 Kgs 5:7). However, the man’s story also reveals that Jesus disregarded purity regulations by touching the leprous man, an act that brought defilement (see Lev 13, especially vv. 45–46; see also Lev 5:2), and this was bound to attract criticism.

2:1—3:6 Emerging Local Opposition: Questions About Jesus’ Authority and Holiness. This section describes a series of five controversies arising from how various Jewish authorities respond to Jesus’ mighty words and deeds (see notes on 1:14—8:21 and 1:44). These episodes illustrate the issues that created tension. The hostility that Jesus arouses is so great that the series concludes in very short order with the first plot against his life.

2:1–12 Jesus Forgives and Heals a Paralyzed Man. Mark earlier declared that in Jesus the Lord himself was present (1:2–3). Here Jesus demonstrates the truth of that claim by doing what only God can do (v. 7), sparking his first public confrontation with the teachers of the law.

2:4 Houses normally had an outside staircase leading to a flat roof made of packed clay over wooden beams. Demonstrating the kind of commitment God loves, the men go to great lengths to bring their friend to Jesus.

2:5 faith. Central to Jesus’ ministry (1:15; 4:40; 5:34, 36; 9:23; 10:52; 11:22). The men’s audacious faith suffices for their friend. Son. Recalls God’s fatherly relationship to Israel (Exod 4:22; Hos 11:1), which is the basis of his mercy in the new exodus (Jer 31:20; Hos 11:3–8; cf. 2 Cor 6:16–18; Gal 4:4). Since a broken relationship with God led to a broken world, many Jews believed that sin and sickness went hand in hand (Deut 28:13–27; Pss 41:4; 107:17; John 9:2), as did healing and forgiveness (2 Sam 12:13; 2 Chr 7:14; Ps 103:3; Isa 57:18–19; Jas 5:15). On another occasion, however, Jesus warned his disciples not to assume that behind every illness lay personal sin (John 9:3). your sins are forgiven. Restores the man’s relationship to God and confirms that Isaiah’s promised salvation (Isa 40:3 in Mark 1:2–3), which includes God’s forgiving Israel’s sins (Isa 44:22; cf. Isa 40:2), has begun. This opening confrontation anticipates what Jesus will do for all in laying down his life (10:45; 14:24).

2:6–7 It is sometimes suggested that the teachers of the law were upset by Jesus’ taking the role of someone who could legitimately announce God’s forgiveness, e.g., a priest. But if so, why did they not say, “But you are no priest!”? Instead, because the Scriptures state that only God can forgive sins (Exod 34:6–9; Isa 43:25; cf. Num 14:18–19; Pss 25:18; 32:5; 103:3; 130:4; Isa 55:7), the teachers of the law (see note on 1:22) accused Jesus of assuming God’s sole prerogatives and thereby directly impinging God’s honor.

2:8 Since God alone knows and tests people’s hearts (1 Sam 16:7; 1 Kgs 8:39; Ps 7:9; Jer 11:20; Acts 1:24), Jesus’ awareness reflects what Mark’s readers already know: God himself is mysteriously present in Jesus (see note on 1:2–3).

2:9 say. Not merely to utter words but to effect real change in a situation. The answer to Jesus’ question is “neither,” for both are equally impossible to all except God.

2:10 the Son of Man. This unusual expression is confined almost entirely to the Gospels (but see Acts 7:56; Rev 1:13; 14:14) and appears only on Jesus’ lips. In Mark it is almost a title. But to Jesus’ original hearers, who show no reaction at all, it appears to mean something as unremarkable as “I.” Apparently Jesus chose the expression precisely because it was ambiguous and allowed him to define its meaning and so control his self-revelation (cf. his silencing the demons in 1:25–26, 34). Only later—by adding “holy angels” (8:38), “coming in clouds with . . . glory” (13:26) and “coming on the clouds of heaven” (14:62)—does Jesus reveal that he means the Messianic end-time figure of Dan 7:13, to whom God entrusts glory and sovereign authority over all peoples. But none of these additional clues are present here. In some Jewish circles, Daniel’s “one like a son of man” (or “human being”) was to be God’s agent of final judgment on earth, but he is never described as forgiving sins. forgive sins. Only God can forgive sins (see notes on vv. 6–7, 8), and he dwells in heaven. Jesus’ authority reveals the astonishing extent to which God is present, on earth, in him. Confronting the hostile teachers of the law, Jesus performs a mighty deed so that they may know that he not only has the authority to forgive sins but also “wills” to do so (cf. 1:40).

2:11–12 God promised that when he came as Israel’s King and Mighty One, the lame would be blessed and their sins forgiven (Isa 33:23–24; 35:6). Jesus, having already forgiven the man’s sins (v. 5), demonstrates the truth of his claim by doing the second impossible thing: commanding the man to walk. Jesus does what only God can do. Here again, as Isaiah had prayed, the people are amazed at a mighty deed they did not expect (Isa 64:3; see note on 1:8).

2:13–17 Jesus Calls Levi and Eats With Sinners. Jesus’ association with those the Pharisees regarded as impure testifies to the merciful nature of his mission (see note on 1:11).

2:14 Levi. Also known as Matthew (see 3:18; Matt 9:9–13; Luke 5:27–32). He apparently operated a toll booth for Herod Antipas, tetrarch of Galilee, on the major highway from Damascus through Capernaum to Egypt. It is highly likely that he had heard of and perhaps listened to Jesus. His swift response reflects the total demand of discipleship (cf. 10:28–30).

2:15 tax collectors. They routinely demanded inflated payments, and if working for Rome, they were despised as traitors. Their houses were regarded as impure, and they were expelled from the synagogue. sinners. The notoriously wicked and those who failed to observe God’s law in keeping with how the teachers of the law (see note on 1:22) interpreted it. Jesus’ announcement of God’s mercy attracted many of them. eating. A sign of friendship/fellowship that apparently implied, at least to the Pharisees, a degree of acceptance of the sinners’ behavior. Jesus’ activity here stands in sharp contrast to the desert-dwelling asceticism of John the Baptist (1:4–6).

2:16 Pharisees. See “The Time Between the Testaments: The Parties: Jewish Diversity.” They sought to live out priestly purity in their homes. They promoted studying the law and called Israel to return to its ancestral traditions in the hope of hastening God’s promised salvation. The movement included teachers who were experts in the law. In their view, failing to deal with impurity betrayed Israel’s calling and merited judgment. Since God would distinguish between his servants and the wicked (Isa 65; Ezek 20:37–38), for Jesus to announce God’s reign and yet eat with tax collectors and sinners in their impure houses was deeply offensive to the Pharisees and the teachers of the law.

2:17 Jesus’ actions arose not from approval of the actions of the tax collectors and sinners but from his identity as Israel’s redeemer come to save those who need saving: doctors visit the sick, not the healthy. This includes the Pharisees, who do not realize that God wants them to trust Jesus, not their own righteousness (cf. Paul’s confidence as a Pharisee in Phil 3:4–6).

2:18–22 Jesus Questioned About Fasting. Criticism of Jesus’ disciples for not fasting leads to Jesus’ declaration that not only is he Israel’s bridegroom but that his coming requires a new way of being Israel.

2:18 fasting. Required in the law only on the Day of Atonement (Lev 16:29–31; 23:27–32), it was practiced to seek God’s blessing (Ezra 8:21) or in times of great mourning (2 Sam 1:12; 3:35) as an expression of self-humbling repentance, particularly in the face of God’s judgment (1 Sam 7:6; 1 Kgs 21:27–29; Neh 1:4; Joel 1:13–15; 2:12–15). After the exile the number of prescribed fasts increased (Zech 7:5; 8:19). Here fasting seems to be understood as the righteous response to Israel’s present alienation from God and subjugation to the idolatrous Romans (cf., e.g., Luke 2:37). Since John—whose entire lifestyle was, in one sense, a fast—was waiting for the “one more powerful” (1:7), who would effect judgment (1:7; Matt 3:7–12), John’s disciples fasted, perhaps with a heightened sense of urgency after John’s imprisonment. Likewise, the Pharisees fasted twice a week (Luke 18:12). That Jesus’ disciples did not fast raised questions.

2:19 It was unthinkable to fast—a sign of grief or alienation from God—during a wedding’s joyful celebration of a new relationship. Isaiah prophesied that God, in merciful forgiveness, would again marry his people (Isa 54:5–6; 62:4–5; cf. Hos 2:19). Mark has already declared that Jesus fulfills the promise of the Lord’s coming to save (see 1:2–3 and note). Having just exercised the divine prerogative to forgive sin (vv. 5–12), Jesus now implies that he is Israel’s divine husband (cf. Eph 5:32; Rev 19:7).

2:20 Alludes to Jesus’ death and subsequent departure (cf. 8:31). Fasting will be appropriate when he is absent.

2:21–22 The same section in Isaiah that speaks of God’s remarrying Israel also proclaims that he will do something new (Isa 48:6; 65:17; cf. Isa 42:9; 43:18–19). Ezekiel spoke of God’s putting a new heart and new spirit into his people (Ezek 11:19; 18:31; 36:26), and Jeremiah foretold a “new covenant” (Jer 31:31), declaring that the new deliverance would be so wonderful that it would replace the exodus as the event by which God was known (Jer 16:14–15; 23:6–8). These two parables (see note on 4:2) explain that the new thing Jesus brings cannot be superimposed on the old. The old patterns of relating to God must give way. Not only will Jesus’ teaching become the new norm (e.g., 7:14–15; 9:7; cf. 8:35), but his life and new Passover/new covenant death will become the new way in which God is now to be known throughout the world (cf. 13:10; 15:39).

2:23–28 Jesus Is Lord of the Sabbath. In response to the Pharisees’ criticism of his disciples, Jesus, claiming God’s own authority over the Sabbath, declares that the Sabbath is subordinate to human need.

2:23 Sabbath. A day of rest, the keeping of which was one of the most important expressions of Israel’s fidelity to God (see Exod 31:14–16 and notes). According to Deut 23:25, there was nothing wrong with the disciples’ action (see note on Deut 23:24–25). But the Pharisees, eager to show the extent of their devotion to God, defined work more stringently.

2:25–26 David’s unlawful consumption of consecrated bread (1 Sam 21:1–6) created a problem for the Pharisees. But while they excused their hero David, they criticized Jesus’ disciples, who had done nothing wrong.

2:26 days of Abiathar the high priest. According to 1 Sam 21 the priest at the time was Abiathar’s father, Ahimelek. Jesus may have mentioned Abiathar because Abiathar was much better known or because Abiathar was the one who subsequently took the ephod—the means by which the king could inquire of God (1 Sam 30:7–8)—to David (1 Sam 22:20; 23:6), thereby confirming David as God’s choice.

2:27 Because only people are made in God’s image, Jesus declares that true holiness means that caring for people matters more than keeping the Sabbath (see note on 3:4).

2:28 The Sabbath day belonged to the Lord (Exod 20:10; Isa 58:13). If, as “the Son of Man” (see note on v. 10), Jesus has divine authority to forgive sins, then he is also the divine Lord of the Sabbath and the final authority on its true meaning.

3:1–6 Jesus Heals on the Sabbath. This fifth and final confrontation of the series (2:1—3:6; see note) sums up what is at stake. On the one hand it demonstrates, on the Sabbath, that Jesus, the Lord of the Sabbath, embodies and brings the life the law offered (v. 4). On the other hand, it reveals the true motivation of Jesus’ opponents: a stubbornness of heart (v. 5) that leads to their seeking Jesus’ death (v. 6).

3:2 Jesus has already challenged their teachings, so some Pharisees now look to accuse him (i.e., bring formal charges; cf. 15:3–4). Unable to deny his power or compassion (characteristics of God), they seek instead to turn both against him. By permitting work (in this case an act of healing) only if someone’s life is at risk, their very different view of the Sabbath reduces the man with a shriveled hand into merely an opportunity to ensnare Jesus.

3:3 By restoring this broken image of God on the day that celebrates the Creator’s good provision, Jesus reveals in the synagogue (where the law was taught) God’s true character and holiness. Stand up in front of everyone. The man’s healing in the presence of all will be Jesus’ testimony before his accusers.

3:4 Jesus’ question takes up Moses’ final words to Israel that set out the two ways offered by the law: life and good, or death and evil (see Deut 30:1–20, especially v. 15). Since the law linked life and good, for the Pharisees to force a distinction between them presumes they know better than Moses. Instead, because the Pharisees allowed saving life on the Sabbath, they must also allow doing good. Jesus not only presents his healing as the life and good the law offered but also shows himself to be the coming Lord who makes alive and heals (cf. Deut 32:39; see 2:9).

3:5 anger. Jesus was earlier angered by the man who doubted God’s merciful character (see 1:41 and note); here he is angered by those who resist his lawful demonstration of that mercy. deeply distressed . . . stubborn hearts. Characteristic of God’s response (Ps 78:40; Isa 63:10) and Israel’s past rebellion (Exod 33:3–5; 34:9; Deut 9:6–27; Judg 2:19), respectively. Jesus, the promised coming Lord (1:2–3), responds similarly to the Pharisees’ failure to emulate God’s compassion and their rebellious refusal to admit their error.

3:6 Pharisees. See note on 2:16. plot . . . kill. Whereas the Sabbath testified to God’s desire for his people’s good, the Pharisees’ distorted holiness leads them to do evil, hypocritically plotting with implicit idolaters to kill Jesus. Rejecting the Lord they claim to seek (see note on 1:2–3) leads to serious consequences (Mal 4:6). God had promised that his return would distinguish between his servants and the rebels (Isa 65–66; cf. Ezek 20:33–38; see note on 11:17). This is now happening in Jesus. Ironically, the Pharisees’ hardhearted interpretation of the law puts them, together with the Herodians, on the side of the rebels. Herodians. Supporters of Herod’s dynasty and indirectly, idolatrous Rome.

3:7–19 Jesus Withdraws to Continue His Mission. Leaving his murderous opponents behind and followed by increasingly large crowds (vv. 7–8), Jesus continues his mission to reconstitute Israel around himself (vv. 13–19).

3:7–12 Crowds Follow Jesus. In spite of hardening opposition from various local Jewish authorities, Jesus continues to attract ever larger crowds, and people from farther and farther away now flock to him.

3:7–8 God originally intended Israel to be a light to the nations (see note on 1:17). This is now fulfilled in Jesus, God’s servant (Isa 42:6; see note on 1:11), as his fame spreads for the first time into the neighboring nations.

3:10 touch. So powerful was God’s presence in Jesus that even touching Jesus could heal (see 5:27–28; cf. Acts 19:11–12).

3:11 fell down. A posture of defeat (cf. Ps 72:9; Mic 7:17). Jesus, having already defeated Satan, was the unclean spirits’ master (see notes on 1:13; 3:27). Son of God. See note on 1:1. In stark contrast to Jesus’ obstinate human opponents, the impure spirits, at the mere sight of Jesus, confess what God had already declared concerning him (see 1:11; cf. 1:24).

3:12 Jesus again exercises firm control over his self-revelation (see note on 1:34).

3:13–19 Jesus Appoints the Twelve. Jesus chooses 12 of his disciples for two reasons: to “be with him” (v. 14) and to be sent out to Israel (6:6b–13) and eventually the nations (cf. 13:10; 14:9). They are of equal importance.

3:13 called . . . wanted. The initiative, as with the first four disciples (1:16–20), lies with Jesus (cf. John 15:16).

3:14 twelve. Representing the 12 tribes of Israel. As the one who embodies both God’s presence (1:2–3) and the life of God to which the law pointed (vv. 1–6), Jesus is now the center of God’s newly reconstituted Israel (see note on 9:2–29; see also notes on 9:2–7). be with him . . . send them. As a precursor to sending the disciples (6:7), Jesus summons the Twelve so that they might know him by sharing intimately in his life. This will later include accepting his coming death and embracing a cross-bearing discipleship (8:31–38).

3:16 Peter. Means “rock” (see Matt 16:18 and note).

3:17 sons of thunder. May indicate their propensity to react harshly to perceived opposition (9:38; Luke 9:54).

3:18 Bartholomew. Apparently the Nathanael John associates with Philip (John 1:45). Matthew. Another name for Levi (2:14). Thaddaeus. Another name for Judas son of James (Luke 6:16). Zealot. Suggests an ardent nationalist.

3:20–35 Jesus Accused by His Family and by Teachers of the Law. Concerns about Jesus’ words and deeds lead to a climactic confrontation with his family (vv. 21, 31–35) and, for the first time, with officials from Jerusalem (vv. 21–30). It centers on Jesus’ astonishing authority over the demons. The accusation by Jerusalem’s teachers of the law that Jesus is demon-possessed marks a decisive turning point, prompting Mark’s first explicit reference to Jesus speaking in parables (v. 23) and a severe warning about blasphemy (vv. 28–29).

3:20 Indicates Jesus’ burgeoning popularity (see note on 1:28).

3:21 this. Perhaps refers to Jesus’ provocative actions and blasphemous claims to authority (e.g., 2:1—3:6). Notwithstanding Mary’s angelic visitation (Luke 1:30–38), Jesus’ family seeks to restrain him both for his own sake and for the family’s reputation. (John the Baptist was also in danger of being offended by Jesus [cf. Matt 11:2–6].)

3:22 teachers of the law. See note on 1:22. Beelzebul. The ruler of the demons who, according to Jewish tradition, caused demon-worship and provoked wars. If the accusation by the teachers of the law is proved, it could result in Jesus’ death by stoning. The accusation may reflect garbled reports of the demons’ confessions, alarm over Jesus’ attitude toward purity laws, and anxiety that his popularity could cause public disturbances that might provoke Roman reprisals.

3:23a parables. Mark’s first explicit mention of parables (see note on 4:2) comes in direct response to the first official denunciation of Jesus by the teachers of the law from Jerusalem. This is critical in understanding Jesus’ subsequent explanation of why he uses parables (4:11–12).

3:23b–26 The charge is nonsensical. If Satan were at war with himself, his divided kingdom would self-destruct, and there would be no need for Jesus to cast out the demons.

3:27 Jesus is John’s “one more powerful” (1:7). God had promised that as the stronger one he would deliver Zion from its strong oppressors (Isa 49:24–26). In claiming to have tied up the strong man (Satan; see note on 1:13), Jesus implies that his casting out demons fulfills God’s promised deliverance of Israel. For Jesus, Israel’s fundamental problem is not Rome but Satan, the current “prince of this world” (John 12:31; 14:30; 16:11; see Eph 2:2), and his demons.

3:28 Truly I tell you. Underlines the certainty of the often surprising statement that follows (see 8:12; 9:1, 41; 10:15, 29; 11:23; 12:43; 13:30; 14:9, 18, 25).

3:29 Since Jesus is the one in whom God has come to save his people (1:2–3) and in whom God’s Spirit dwells (1:10), he is the Holy Son of God (v. 11; 1:11, 24) who acts with divine authority (2:10, 28). To equate him with Satan (vv. 22, 30) is to blaspheme the Holy Spirit of God himself. Isaiah’s concluding prayer for God’s saving intervention (Isa 63:7—64:12), which was answered at Jesus’ baptism (see note on 1:10), began by recalling how in the first exodus Israel grieved God’s Holy Spirit and made God their enemy (Isa 63:10). Israel’s leadership is making the same mistake in this new exodus. eternal sin. Either (1) they are cutting themselves off from the only source of forgiveness by rejecting Jesus, or (2) their identifying what is so obviously from God with Satan is so blasphemous that God will never forgive it (e.g., 1 Sam 3:13–14), or (3) both.

3:31–35 Jesus redefines the meaning of family. While his mother and brothers stand on the outside, the “insiders”—those who listen to Jesus—are his new brother, sister, and mother. Given who Jesus is, doing God’s will now means gathering around and obeying Jesus (v. 35; cf. 4:11, 34; 9:7, 37).

4:1—5:43 Jesus Responds With Parables of Word and Deed. Following his first confrontation with the teachers of the law from Jerusalem over the source of his undeniable authority and power (3:20–35), Jesus tells four parables that speak to the divisive impact of the mysterious nature of the kingdom of God. He then performs four mighty deeds that, parable-like, reveal the true source of his authority and what he has come to do.

4:1–34 Four Parables of Word. Following Jesus’ first explicit use of parables (3:23), Mark provides an extended explanation of why Jesus used parables. Parables serve two purposes: they reveal the truth of the mystery of the kingdom, and, in doing so, they reveal the hearts of the hearers, resulting in life for some and judgment for others.

4:1–20 The Parable of the Sower. Understanding this first of the four parables is the key to understanding all of Jesus’ parables (v. 13): everything depends on how one hears (vv. 3, 9, 23–25). Although traditionally known as the parable of the sower (Jesus), it instead concerns the soils (the hearers) and their response to the sown seed (Jesus’ proclamation of the kingdom [see 1:14–15]).

4:1 sat. A position typically used by Jewish teachers.

4:2 parables. Vivid proverbial sayings, brief similes, metaphoric phrases, analogies, or short stories drawn from everyday life and designed to communicate important truths. They can be neutral (e.g., vv. 26–29) or provocatively confrontational (e.g., 12:1–12).

4:3 Listen! Jesus’ emphatic summons to listen captures the heart of the following parable (cf. vv. 9, 23, 24).

4:4–8 Taking up the experience of a first-century farmer scattering his seed, Jesus describes the various responses of four different kinds of soils.

4:9 One Jewish tradition spoke of God’s sowing the law into Israel’s hearts at the exodus. But although the people received it, they did not keep it and so came under judgment. Jesus is concerned that this new deliverance does not have the same tragic outcome.

4:10 As in the previous confrontation (3:31–35), full understanding is only for those who gather around Jesus (cf. 3:32). the Twelve and the others around him. Jesus’ reconstituted Israel (see note on 3:14) and his new family of “insiders” (cf. vv. 33–34; see note on 3:31–35).

4:11 The secret of the kingdom. Primarily Jesus himself, in whose person, mission, and message God’s long-awaited mighty saving presence has unexpectedly and surprisingly come. secret. Or “mystery.” In Jewish tradition it refers to something, often unexpected and hidden in time past, that God now reveals but only on his terms (e.g., Matt 11:25–27; Rom 1:17; 16:25; 1 Cor 2:1; 15:21). For those who—through misunderstanding (e.g., Jesus’ family), outright rejection (e.g., the Jerusalem teachers of the law), or indecision (e.g., the crowds)—remain “on the outside,” the secret comes only in unexplained parables (cf. vv. 33–34).

4:12 Jesus’ parables function like Isaiah’s preaching. In the Scriptures, those who reject the living God—who does whatever he pleases (see note on 1:40; cf. Pss 115:3; 135:5–6)—for lifeless idols will become like the idols they worship, neither seeing nor hearing (Pss 115:4–8; 135:15–18). Because Israel refused God’s salvation, Isaiah’s teaching confirmed that the nation was like the blind and deaf idols it worshiped (Isa 6:9–10). Isaiah gained a few disciples (Isa 8:16), but the majority, including Jerusalem’s leadership, pursued their own hypocritical worship (Isa 29:9–16; see 7:6–7), ensuring their destruction (Isa 6:11–13). Because Jesus is faced with an equally stubborn rejection of God’s salvation (2:1—3:6, 22, 28–30), his parables function in the same way as Isaiah’s teaching did. Although at this point it is primarily the hypocritical Jerusalem leaders (3:5; 7:6–7; 11:27–33) who will come under God’s hardening judgment (12:1–12; ch. 13), the same warning extends to all who fail to respond. However, if people submit to Jesus’ teaching (cf. 3:34–35; 12:32–34), then the secret of the kingdom is theirs.

4:13 Failing to understand this parable about the importance of correctly hearing any parable is obviously a serious problem.

4:15–20 Jesus offers three characteristic reasons why his word does or does not bear fruit.

4:15 The word makes no impact at all on the hardened, stubborn heart (cf. 3:5); Satan whisks it away.

4:16–17 Shallowness represents a lack of commitment (cf. 8:34–35).

4:18 thorns. The inclination to evil entangles people.

4:19 deceitfulness of wealth. Not only is material prosperity unable to save one’s life (8:36; cf. Ps 49:7–9), but it can easily lead to a false sense of self-sufficiency, security, and well-being, making it very difficult to let go when called to follow Jesus (see 10:17–25 but also 10:28–30).

4:20 Although perhaps implied, Jesus makes no specific judgment on whether the soil that produces 100 times more is better than the soil that produces 30 times more. The rates of increase, while certainly good, should not in themselves be seen as miraculous.

4:21–25 A Lamp on a Stand. This picks up on the parable of the soils (vv. 3–8) but with the emphasis on Jesus’ role. The degree of attention they give will determine their fate.

4:22 Jesus’ words and deeds, like a lamp on its stand, will reveal both the secret of the kingdom and the condition of his hearers’ hearts. Mark’s Gospel, in relating Jesus’ story, also does exactly this to its readers.

4:23 Stresses again the importance of hearing correctly (cf. vv. 3, 9).

4:24–25 The receptive among Jesus’ hearers will receive more, leading to full and fruitful participation in the kingdom of God (v. 20). From those who do not respond (vv. 15–19) even the little they have will be taken away, resulting finally in their undergoing God’s judgment (cf. 8:38; 12:9; 13:5–37).

4:26–29 The Parable of the Growing Seed. The growth of the kingdom can neither be forced nor coerced. Although it is not known how, the word contains its own generative power, causing the kingdom to grow steadily and surely in God’s time and in God’s way.

4:30–34 The Parable of the Mustard Seed. The mustard seed was the smallest seed that farmers and gardeners of the day used. Due to the unimpressive beginnings of God’s kingdom, some might be tempted to underestimate its power when compared to the great empires of the world. But it will eventually supplant them (cf. Ezek 17:23; Dan 4:12). At the same time, in likening the kingdom to the smallest of all garden plants instead of the expected great cedar (Ezek 17:22–24), Jesus begins implicitly to challenge Israel’s traditional Messianic expectations. That challenge will become explicit later in his shocking embrace of the cross (cf. 8:31–38).

4:33–34 Jesus’ parables were intended to introduce people to the deeply unsettling secret of the “new wine” of the kingdom (2:22) now present in Jesus. Even so, Jesus gave explicit teaching only “when he was alone” (v. 34) with those already committed to him (see note on v. 11; cf. 3:31–35).

4:35—5:43 Four “Parables” of Deed. Jesus’ identity has been Mark’s primary concern from the opening sentences of his Gospel. After relating four “word” parables (see note on 4:2), Mark records four mighty “deed” parables that raise even more emphatically the question of Jesus’ identity (cf. 4:10). Each is accompanied by amazement and fear in response to God’s powerful presence in Jesus (see notes on 1:10, 11).

4:35–41 Jesus Calms the Storm. In commanding the sea and thereby doing what only God can do, Jesus reveals the true source of his authority and power (cf. the scribes’ accusation in 3:22).

4:35 That day. Links the parables with the following four deeds.

4:36 Leaving the crowd. Only Jesus’ disciples—the “insiders” (see notes on vv. 10, 11)—witness the next staggering event.

4:37 The Sea of Galilee is known for its sudden, furious squalls.

4:38 sleeping on a cushion. This is the kind of detail one associates with the recollection of an eyewitness; it indicates the ordinariness of the moment and Jesus’ human weariness. In light of Jesus’ subsequent command (v. 39), it also testifies to his complete confidence in his power over creation. Teacher. The most common form of address for Jesus in Mark (5:35; 9:17, 38; 10:17, 20, 35; 12:14, 19, 32; 13:1; 14:14; cf. “Rabbi”: 9:5; 10:51; 11:21; 14:45). It indicates that teaching was central to Jesus’ ministry. Its use here (the first time in Mark) is specifically in connection with the calming of the storm, indicating why Jesus’ teaching has such authority (see note on 1:22).

4:39 Israel’s Scriptures are emphatic that God alone controls the sea (Exod 14–15; Pss 65:7; 89:8–10; 107:25–30), which the prophets celebrated as sure evidence of God’s power to redeem his people (Isa 63:11–14; see Isa 10:24–26; 43:2, 16–17; 50:2; 51:9–11; Zech 10:11). Jesus uses the same language to rebuke the wind as God did when he rebuked the waters at creation (Job 26:10–12) and later the Red Sea (Ps 106:9; the Septuagint [the pre-Christian Greek translation of the OT] of Ps 105:9).

4:40 From Jesus’ perspective his disciples had already seen enough to have faith in his power to protect them.

4:41 The disciples had not even begun to grasp the full implications of Jesus’ previous words and deeds (e.g., 2:10, 28) and so this demonstration of his divine authority leaves them terrified (see note on 1:10). They know who alone calms the sea. Their fear testifies to the inability of the old cloth and the old wineskin to contain what is happening among them (2:21–22). Mark’s readers, however, are well prepared by Mark’s prologue (see note on 1:2–3) to answer the question “Who is this?” Jesus is not just a powerful teacher (see note on 1:22).

5:1–20 Jesus Restores a Demon-Possessed Man. Since in calming the sea Jesus has just done what only God can do, his easy dismissal of the most powerful demonic host in Mark’s Gospel underscores Jesus’ earlier response to Jerusalem’s teachers of the law: in him the mighty God has come to restore his people (3:22–30; see note on 1:2–3).

5:1 region of the Gerasenes. The exact location is unknown, but it could refer to the region of Gergesa or Gadara (see NIV text note).

5:2–4 Mark’s focus on the astonishing strength of the man emphasizes the even greater power of Jesus, in whom God has come in strength (see note on 1:7), to bind the strong man and set his captives free (see note on 3:27).

5:5 cut himself. The demons intend to deface God’s image and likeness in which God created the man (see notes on 1:25, 40; 2:27; 3:3).

5:6 fell on his knees. See note on 3:11.

5:7 What do you want with me . . . ? See note on 1:24. Son of the Most High God. An even more exalted title than seen previously (1:24; 3:11). In God’s name. Or “I adjure you with respect to God”; adjuring in the name of a more powerful being was normally used by exorcists to control demons. The impure spirit attempts to control Jesus. But the futility of that attempt is already evident in the spirit’s submissive posture and in the majesty of Jesus’ title. torture. Usually associated with imprisonment (Matt 18:34); it anticipates Legion’s end-time destiny.

5:9 Legion. The numbers in a Roman legion could vary from as little as 3,000 to as many as 6,000 men. Although some see here an indication of Jesus’ opposition to imperial Rome, when the word was applied to other entities, in this case an impure spirit (see note on 1:23), it simply meant a sizable military host in general.

5:10 This probably reflects the demon’s fear that Jesus has come to mete out eternal judgment (v. 7).

5:11–12 Pigs were commonly associated with ancient idolatry and were regarded by Jews as impure (Lev 11:7–8). Although from a modern standpoint the destruction of the pigs is problematic, for first-century Jews purity before God was of much greater importance. For them, moving impure spirits from an impure man living among impure tombs to impure animals was fitting.

5:13 He gave them permission. Reflects Jesus’ authority. Even so it is the demons who cause the destruction of the pigs, a sobering object lesson of the ultimate outcome of idolatry. Only once has Israel seen someone command the sea and then immediately after witness the drowning of a powerful hostile force within it (Exod 14). Jesus, in this new exodus (see note on 1:2–3), has repeated that iconic moment, but it now involves Israel’s true enemies: demons, not nations.

5:15 afraid. Cf. the disciples after Jesus calmed the storm (4:41).

5:16–17 The Gerasenes’ dread of Jesus’ great power and perhaps their fear of further financial loss lead them to plead with Jesus—not for help (v. 23; 1:40: 6:56; 7:26, 32; 8:22) or that they might remain with him (v. 18) but that he might leave. Astonishingly, the same Jesus who has the authority to expel a demonic legion from the region (v. 10) allows the fearful villagers to expel him (cf. 6:1–5). In the same way, the authoritative Lord of the temple will later allow his people and their leaders to reject him. See note on 8:31.

5:19 Probably because Jewish Messianic ideas had little traction in this largely Gentile area, Jesus, in marked contrast to his earlier restrictions (1:34, 43–44; 3:12), instructs the man to declare what the Lord has done. Lord. Although a title of respect, Mark’s readers might see here an allusion to Jesus’ divine identity (see notes on 1:2–3; 2:10; 4:41).

5:20 Decapolis. A league of ten highly cultured Greek cities, with all but Scythopolis being east of the Sea of Galilee and the Jordan River. Jesus’ amazing power is made known among the Gentiles (see notes on 1:2–3, 11; 3:7–8).

5:21–43 Jesus Raises a Dead Girl and Heals a Sick Woman. In bringing purity to the impure and effortlessly restoring the dead to life, Jesus not only continues his mission to deliver but again demonstrates the source of his power by doing what only God can do. The interweaving of the two stories highlights their common themes. In the one (vv. 21–24a, 35–43), a desperate father and leader appeals to Jesus on behalf of his dying daughter. In the other (vv. 24b–34), an impure, impoverished, isolated, and equally desperate woman, in acting for herself, ends up being affirmed as a daughter. Ignoring their very different social standings, Jesus restores both to “life” in the community (cf. Gal 3:8).

5:21 The immediate appearance of a large crowd emphasizes Jesus’ continued popularity (cf. 4:1).

5:22 synagogue leaders. Laypersons usually responsible for various administrative tasks, such as supervising worship and maintaining the building. If the synagogue is in Capernaum, then the man likely comes to Jesus because he knows what Jesus can do. Jairus. Means “may Yahweh awaken or enlighten.” fell at his feet. Indicates both profound deference and desperation.

5:25 The woman’s bleeding is due to a menstrual disorder, likely resulting in a state of permanent ritual impurity (Lev 15:25–33). twelve years. The only place in Mark’s Gospel that mentions the duration of suffering. Herself defiled and at risk of defiling all she touched, the woman had been spiritually and socially isolated the entire time.

5:26 As with the previously mentioned impure demon-controlled man (vv. 3–4), human intervention was of no avail; doctors in the ancient world were not always highly regarded.

5:28 Seeking healing through some kind of physical contact was common in the ancient world, for it was believed that power could be transferred through touch (e.g., Acts 5:15; 19:12). Jesus himself regularly touched people (e.g., 1:41; 7:32; 8:23). Here the woman initiates the process. However, instead of her touch making Jesus temporarily ritually impure, his being indwelt by the Holy Spirit (1:10; 3:28–30) means that his purity renders her permanently clean (cf. 1:41–42).

5:29–31 There is no reason to see anything magical here. Since humans are both body and spirit, it is not surprising that a change in the one can be immediately registered in the other.

5:32 Israel’s salvation is fundamentally about restoring relationship with a personal God. Jesus’ healings are likewise consistently interpersonal (see note on 4:11 where the mystery of the kingdom is the person of Jesus himself). He must speak with whoever touched him.

5:33 fell at his feet. See note on v. 22. trembling with fear. Probably because she did not approach Jesus face-to-face with a direct petition. told him the whole truth. Her honesty publicly reveals her faith (see v. 28), which Jesus then affirms (v. 34).

5:36 Don’t be afraid; just believe. Echoes Jesus’ words to the disciples in the boat (4:40). He who exercises God’s sole authority over the sea can also command life and death (cf. note on 3:4).

5:37 As with the calming of the storm, the crowds are not to witness this event. In taking with him only the inner circle of Peter, James, and John (see note on 1:18; cf. 9:2; 14:33), Jesus heightens the air of secrecy.

5:38–39 Professional mourners were customarily hired for funerals, but the short time frame suggests that these are relatives, friends, and neighbors.

5:39 asleep. Whereas humans can do nothing about death, for God it is merely a matter of awakening a sleeper (1 Thess 5:10; cf. John 11:11–14; Eph 5:14).

5:40 Jesus’ expells all except the parents and his three disciples suggesting they are about to witness a truly remarkable event (see 9:2).

5:41 took her by the hand. A corpse was considered ritually impure. Jesus continues to show his power over impurity (cf. 1:25–26, 41–42), this time himself initiating contact (cf. vv. 28, 30). Talitha koum! The original Aramaic of Jesus’ simple command reflects the vividness of an eyewitness account. Little girl. Indicates her youth and Jesus’ tenderness.

5:42 twelve years old. The only time Mark records someone’s age; it indicates that she was eligible to be married. completely astonished. See note on 1:10. Occurs only here in Mark and highlights the climactic nature of this fourth mighty deed (see note on 4:35—5:43). Not only does Jesus speak to the sea with God’s authority, but as with God, his authority over death is merely a matter of a waking word to the sleeper.

5:43 strict orders. See notes on 1:25, 34, 44. something to eat. Demonstrates that she is truly alive (cf. Luke 24:41–43).

6:1–56 Prophets Without Honor . . . and More Than a Prophet. Following Jesus’ astonishing confirmation of his divine identity and “new exodus” mission to redeem his people, Mark returns to the theme of opposition. After the dishonor shown Jesus in his hometown, Herod’s execution of John shows what dishonored prophets can expect (vv. 14–29). The gravity of Jesus’ rejection is underlined by his next two mighty deeds, which demonstrate once again that he is far more than a prophet: Israel’s leaders are rejecting not just John but the very Lord whose way John prepared (vv. 35–52; see note on 1:2–3). Mark interweaves the disciples being sent (vv. 7–13) and returning (vv. 30–31), implying that their participation in the kingdom will be similarly costly (cf. 8:34–38).

6:1–6a A Prophet Without Honor. Jesus’ astonishing authority continues to cause offense, this time among those for whom he is merely the local carpenter. That this is the last time in the Gospel where Jesus is associated with a synagogue suggests this rejection marks a significant break in his relationship with the institution and the Judaism it represents.

6:1 hometown. See note on 1:9.

6:2 synagogue. See note on 1:21. amazed. See note on 1:22.

6:3 Mark is the only Gospel that describes Jesus as a carpenter. The derogatory question reflects Jesus’ hearers’ offense at his appearing more special than they felt was warranted. Although Jesus apparently made a favorable impression in his youth (Luke 2:52), they were quite unprepared for his wisdom and mighty deeds (cf. the response of Mary and the family in 3:21).

6:4 prophet . . . without honor. A short saying that explains the resistance of the people from Jesus’ hometown and prepares for the immediately following extended account of what happens to such a dishonored prophet: John the Baptist (vv. 14–29).

6:5 Whether expelled, as with the Gerasenes (5:17), or resisted through lack of faith, Jesus, in keeping with his servant calling (cf. Isa 42:2; see note on 1:11), does not override their wishes.

6:6a Others are amazed at Jesus’ increasingly mighty deeds. Jesus is amazed at the astonishing lack of faith among the people of his hometown.

6:6b–13 Jesus Sends Out the Twelve. In spite of increasing opposition, Jesus not only continues to preach from village to village but intensifies his mission to Israel by sending out his disciples.

6:7 two by two. Provides mutual support (Eccl 4:12) and indicates the judicial nature of the disciples’ message (Deut 19:15; cf. Rev 11). In exercising Jesus’ own authority over impure spirits, they are God’s witnesses, bearing testimony to Jesus and his gospel and, rejected, against Israel (cf. Mal 3:5).

6:8–9 The standard attire of traveling teachers, it stresses their dependence on time-honored Middle Eastern hospitality. Each place the disciples visit is now compelled to make a decision for or against Jesus’ message. See note on Matt 10:9–10.

6:11 shake the dust off your feet. Given Jesus’ redefinition of Israel and family around him (3:13–19, 31–35), this symbolizes that the village, in refusing to offer hospitality to Jesus’ disciples, has chosen to remain “outside” of God’s offer of salvation (cf. 4:11–12; 9:41).

6:12–13 The disciples replicate Jesus’ ministry (cf. 1:14–15, 39).

6:13 anointed . . . with oil. Symbolizes restoration into God’s blessing (Isa 61:3).

6:14–29 John the Baptist Beheaded. This is the first mention of John since his imprisonment in 1:14. The execution of John—for Jesus, Malachi’s promised “Elijah” who was to prepare Israel lest the nation come under God’s judgment (see 1:1–8)—does not bode well, either for Israel or for Jesus, himself also a rejected prophet (v. 4).

6:14a King Herod. Antipas, son of Herod the Great; ruler of Galilee and Perea (4 BC–AD 39). He styled himself as a king (cf. “my kingdom” in v. 23), although technically he was only a tetrarch. The title “King” highlights the disparity between Herod’s “kingdom” and the kingdom Jesus announced.

6:14b–15 Current speculations surrounding Jesus’ identity; all agree that he is some kind of prophet.

6:15 Elijah. Also performed mighty deeds (1 Kgs 17—2 Kgs 1) and was associated with Israel’s end-time hopes (Mal 4:5; see notes on 1:2–3, 6).

6:19–20 A vindictive Herodias and a wavering Herod recall Jezebel and Ahaz, especially Jezebel’s murderous hostility toward Elijah (1 Kgs 19:1–2, 10, 14), to whom Mark has already likened John. Herod’s puzzled interest in John is not unlike the crowd’s interest in Jesus, though in neither case does curiosity alone save.

6:21 Herod’s banquet provided only for his elites (“high officials and military commanders and the leading men of Galilee”). In sharp contrast, Jesus provides for the large crowd of ordinary people (vv. 34–44).

6:23 Herod’s grandiose oath is designed to impress his leading subjects (cf. Esth 5:3, 6). On the other hand, when Jesus, Israel’s true Shepherd, speaks, he is motivated by compassion and seeks not his own glory but the well-being of the crowds by teaching them (v. 34).

6:26–27 Like the seed choked by the love of this world (4:18–19), this “king,” trapped in his own pretensions, chooses the wish of his dancing stepdaughter at the behest of his vindictive wife over a holy prophet who announced God’s coming (cf. how the authorities similarly trap Pilate in 15:1–15). The length of the account emphasizes its importance: John was Jesus’ forerunner in both his life and his death (cf. 9:11–13).

6:30–56 More Than a Prophet. The two following mighty deeds—provision in the wilderness and delivering newly reconstituted Israel (see note on 3:14) through the sea—together provide the most emphatic evidence to this point in Mark of Jesus’ divine identity as the Lord come to effect Israel’s new exodus deliverance (vv. 32–52; cf. note on 1:2–3). As Israel learned at the first exodus, only God did both.

6:30–44 Jesus Feeds the Five Thousand. Whereas Herod’s self-promoting feast for his elites led to the death of a prophet, Jesus, Israel’s true Shepherd, teaches the crowds and provides for them.

6:30 In spite of John’s execution, the gospel forges ahead. apostles. Means “sent out ones” (cf. 3:14). As Jesus’ representatives they stand in for Jesus himself, preaching his message and performing mighty deeds (vv. 7, 12–13) in his name (cf. v. 14). The term also points forward to the disciples’ continuing mission after Jesus’ departure.

6:31 Jesus’ popularity now prevents him and his disciples even from eating (3:20).

6:34 compassion. See note on 1:41. sheep without a shepherd. Israel’s leaders were to shepherd God’s people (Num 27:17; 2 Sam 5:2). Not only is Herod clearly delinquent in this responsibility, but that this self-styled “king” is not even a Jew but an Idumean testifies to Israel’s dire state (cf. 1 Kgs 22:17; Jer 23:2).

Just as God gave the law to instruct Israel, Jesus here shepherds the people by teaching them. God promised that with Israel’s return from exile he would not only provide a Davidic shepherd after his own heart for his people (Jer 3:15; 23:4–6; Ezek 34:23; 37:24) but he himself would be their Shepherd who fed them (Isa 40:11; 49:9; cf. Pss 23:1; 28:9; 80:1; 95:7) as he had in the wilderness (Ps 78:52). Jesus fulfills both these roles. Although Mark gives first place to Jesus’ teaching the crowd “many things” (v. 34), his emphasis lies on Jesus’ miraculous provision for them (vv. 35–44).

6:37 By directing the disciples to provide for the crowds, Jesus draws their attention to the significance of what follows. Nevertheless, they will fail to understand (see v. 52). more than half a year’s wages. See NIV text note; a denarius was a day’s wage for the average person.

6:39 The grass around the Sea of Galilee is green after the early winter or late spring rains. The description evokes the green grass (Ps 23:2) and rich pastures (Ezek 34:14) that symbolize God’s provision for his people.

6:40 In a similar setting, “hundreds and fifties” recalls the order of Israel’s camp in the wilderness (Exod 18:21, 25).

6:42 In answer to popular speculation (vv. 14–15) and in contrast to Herod’s “kingdom” with its self-glorifying feast for his elites (v. 21), Jesus, as both the Davidic Messiah (see note on 1:11; cf. Ps 23; Ezek 34:21–24) and God’s incarnate presence (see notes on 1:2–3, 7; cf. Ezek 34:30–31), is Israel’s true Shepherd who compassionately provides for all who come to him. Jesus’ superabundant provision, including fish, surpasses that of the manna in the wilderness, where people had only what they needed (Exod 16:16–21).

6:43 twelve. Since this number often symbolizes Israel (cf. 3:13–19), Mark might intend his readers to see here a reference to the fullness of God’s end-time provision for his people.

6:44 Based on Israel’s experience in the first exodus, several Jewish traditions expected a repetition of the wilderness provision, some even in association with the Messiah, in their end-time deliverance. Of all Jesus’ public mighty deeds, this has the most obvious Messianic overtones. But for the first time there is no mention of amazement, suggesting that neither the people nor, more important, the disciples truly perceived what took place (cf. 6:52; 8:17–21).

6:45–56 Jesus Walks on the Water. The exodus motif that was begun with the miraculous provision of food continues in what is one of the clearest revelations of Jesus’ divine nature: his authority over the sea as he rescues his disciples.

6:46 pray. Only on three occasions does Mark mention Jesus praying (here; 1:35; 14:32–36), and each seems to precede a revelation of something unexpected involving either his mission (1:38; 14:36) or, in this case, his identity.

6:48–50 Various elements of this account echo God’s previous self-revelation: it is the time of his deliverance (Exod 14:24; Ps 46:5; Isa 17:14); he alone walks on the water (Job 9:8; Ps 77:19) and says “It is I” (lit. “I am”; Exod 3:14; Isa 41:4, 10; 43:10, 11, 25; 48:12) when encouraging his people not to fear (Isa 41:10, 13, 14; 43:1, 5; 44:2, 8); and the phrase “pass by” recalls the revelation of his glory (Exod 33:19–23; 34:6; 1 Kgs 19:11). Even more clearly, Jesus does what only God can do while still controlling when, where, and to whom he reveals his true identity.

6:48 Shortly before dawn. Lit. “before the fourth watch of the night” (cf. note on 13:35); means between 3:00 a.m. and 6:00 a.m. went out . . . pass by. That Jesus goes out, apparently to save his disciples, but then passes them by seems contradictory. However, it is best to see the two as parts of the same action: Jesus’ revelation of his divine glory is the moment of their rescue.

6:49 This is so far outside the disciples’ experience that they could only think in terms of a “ghost,” whose appearance at night brought disaster according to popular Jewish superstition.

6:51 wind died down. Recalls the calming of the storm, though this time the wind dies down at the mere presence of Jesus (see note on 4:39). completely amazed. Occurs only here and is even stronger than the response to Jesus’ raising of the dead girl (5:42). This even more impressive mighty deed happens before all the disciples.

6:52 hearts were hardened. Used of the disciples for the first time in Mark (see also 8:17; cf. 3:5). Having witnessed Jesus’ divine authority on several occasions, the disciples’ failure to understand who Jesus is from the “deed parable” of the feedings—it is God who provided for Israel in the wilderness (Pss 78:19–25; 105:40)—reveals their dull hearts (cf. 4:12–13; 8:17–21; see notes on 4:1—5:43; 4:35—5:43). If they had understood the feedings, they would have understood Jesus’ walking on the sea. If the secret of the kingdom is Jesus (see note on 4:11), the disciples are behaving like “outsiders” (see note on 4:12).

6:53–56 Mark’s final summary statement in this opening section (1:14—8:21) reiterates Jesus’ continuing and astonishing popularity. The healing of the sick in the marketplaces prepares for the following confrontation with the Jerusalem authorities (7:1–13).

6:53 Gennesaret. Not a village but the 3.5-mile-long (5.5 kilometer) plain running along the northwestern shore of the Sea of Galilee between Tiberias and Capernaum.

6:55 ran throughout that whole region. Jesus’ reputation as a healer continues to draw people in droves (see note on 1:34).

6:56 touch. See note on 5:28.

7:1—8:21 True Holiness and the Inclusion of the Nations. At the heart of the first exodus was God’s command that Israel be holy as he is holy (Lev 11:44–45). So too in this new exodus. Holiness/purity has been a concern for Mark from the very beginning of his Gospel, expressed by the promised baptism with the Holy Spirit (1:8), Jesus’ casting out impure spirits (1:21–28; 3:11), Jesus’ curing leprosy (1:40–44), and Jesus’ eating with impure sinners (2:16). Now it inevitably becomes prominent in Jesus’ replacement of ritual purity with purity of the heart (7:1–23), which prepares the way for his ministry in impure Gentile regions (7:24—8:10) and culminates in his warning to avoid the impure “yeast” that defiles the hearts of Herod and the Pharisees (8:11–21).

7:1–23 That Which Defiles. This passage’s length, fieriness, and concentration of weighty Scriptures (vv. 6–10) emphasize the importance of Jesus’ teaching on ritual purity and food laws. In cancelling them Jesus anticipates the later mission to the Gentiles and their inclusion in God’s people simply through faith in him.

7:1–13 Jesus Rebukes Some Pharisees and Teachers of the Law. There is now a return of official opposition from Jerusalem not seen since the Beelzebul confrontation (3:22–30). There they accused Jesus of an unholy alliance with the “prince of demons” (3:22). Here their question concerns ritual purity, which was inseparable from Israel’s conception of holiness (Lev 11:44) and thus Israel’s relationship with God (e.g., Lev 20:25; Num 9:13).

7:1 Pharisees. See note on 2:16. teachers of the law. See note on 1:22.

7:3 Pharisees . . . Jews. Those who made a particular point of their Jewishness. In explaining this practice and later the meaning of Corban (v. 11), Mark reveals that his audience includes a significant number of Gentiles (see Introduction: Place of Composition and Destination). The Pharisees knew that the law required hand washing only of the priests eating the holy food (Exod 30:18–21), but to show their piety, they extended it to ordinary people eating ordinary food (see note on 2:16). The marketplace, from which Jesus and his disciples had just come (6:56), was potentially a major source of ritual contamination.

7:6–8 For the first time, Jesus publicly denounces Jerusalem’s teachers. Previous critics from Jerusalem had blasphemed the Holy Spirit, making God their enemy (see note on 3:29). While these teachers of the law (see note on 1:22) see marketplaces as a source of impurity (v. 4)—though they love the praise garnered there (12:38)—Jesus, the true Shepherd-King (see note on 6:34), sees marketplaces as places to bring God’s promised restoration to his people (6:56). Isaiah was right when he prophesied about you. Israel was already under God’s judgment for its idolatrous disobedience (Isa 6:9–10; see notes on 4:12; 8:16–21), and Isaiah had already denounced Israel’s faithless and blind leaders (Isa 29:9–10) for pretending to worship God while they pursued their own agendas (Isa 29:13, the text Jesus cites here). For Jesus, Jerusalem’s present leaders are in exactly the same position (see note on 3:29). The Pharisees and teachers of the law are “hypocrites” because by requiring people in general to do what God himself had only required of the priests in their temple service, they had put their merely human tradition above the revealed word of God in the Scriptures. Only those whose “hearts are far from [God]” (v. 6) would presume to do such a thing.

7:10 This commandment (Exod 20:12) is the first with a promise: long life in the land (Deut 5:16; cf. Eph 6:2–3). In Jewish tradition honoring parents was the weightiest commandment governing human relationships. Failing to do so risked disinheritance and exile.

7:11–13 “Corban” (v. 11) was the practice of allowing someone to devote something to God (cf. Num 30:1–2). It could result, either by the vower’s intention or by legal ruling, in an adult child avoiding or being unable to meet their obligation to support their parents. Either way, the parents were denied what was their due according to Scripture. In Jewish tradition, those who forsake their parents are like blasphemers (cf. 3:28–29); one could only dishonor one’s parents if one had already dishonored God (cf. vv. 6–8).

7:14–23 It Is Not Food but the Heart That Defiles. That Jesus has just done what only God can do (6:30–56; cf. 2:5, 10, 28; 4:35–41) demonstrates his divine authority to summon the crowds and to redefine the nature of holiness for God’s people (see note on 2:21–22).

7:14 called the crowd . . . “Listen to me . . .” The first time Jesus does so; it recalls Moses’ summons to all Israel to hear the law (Deut 5:1; see Deut 4:1, 10; 5:27; 29:2a) and Jesus’ warnings to those hearing his parables (Mark 4:3, 9, 23; cf. 7:14).

7:15 Jesus’ sweeping declaration to a Jewish crowd effectively repeals the entire framework of food laws and since nothing exterior can defile, ritual purity (see v. 19; cf. Matt 15:11; Rom 14:14). Since those laws directly related to God’s holiness (Lev 11:44), only someone exercising God’s own authority could rescind them. Mark’s readers already know that Jesus has this authority; he is the authoritative Son of Man (2:10) and embodies God’s presence upon the earth (1:2–3).

7:17 Jesus explains the parable (see note on 4:2) privately to his disciples (cf. 4:11, 33–34). The numerous parallels with the parable of the sower/soils (4:3–20) suggest that the teaching here is of similar importance for Mark. If that parable concerned the secret of the kingdom (i.e., Jesus’ identity; see note on 4:11), then this parable explains the complete and radical implications of Jesus’ identity as it relates to the entire system of ritual purity (2:21–22).

7:18–19 The disciples’ failure to understand links Jesus’ redefinition of purity with his identity (see note on 6:52). It would be several years before the disciples fully understood the implication of Jesus’ statement (cf. Acts 10:1—11:18). Mark’s editorial comment (note the parentheses in v. 19) makes Jesus’ intention crystal clear: no longer does food or an unwashed hand “defile” one’s relationship with God; only the impure heart does so (cf. Rom 14:14).

7:20–23 Jesus’ conformity to God’s life-giving character is the hallmark of true purity (cf. 2:27; 3:4). Mark’s readers might recall the very different actions of Jesus’ opponents (3:5, 22).

7:24—8:13 Salvation to the Gentiles: Healings and a Feeding. At Jesus’ baptism God identified Jesus as Isaiah’s servant who was to be a light to the nations (see note on 1:11). Here, after his redefinition of the nature of purity, Jesus’ journey through Gentile Phoenicia (7:24–30) and the Decapolis (7:31—8:10) anticipates the gospel’s formation of a new people of God comprised of believing Jews and Gentiles.

7:24–30 Jesus Honors a Syrophoenician Woman’s Faith. Just as Jesus had earlier rewarded a Jewish woman who dared to put her faith in him above concerns for ritual purity (5:24–30), so here he rewards a Gentile woman whose faith overcomes the boundaries of ritual purity, gender, and ethnicity (cf. Gal 3:28).

7:24 Tyre. One of Israel’s most bitter enemies. Jesus’ presence cannot be kept secret among the Gentiles any more than it can among his own people (cf. 1:45; 2:1–2; 3:20).

7:25 woman. Respectable Jewish teachers did not associate with a woman, especially a Gentile one (v. 26). impure spirit. See note on 1:23. fell at his feet. As did the synagogue leader (see note on 5:22) and impure woman (5:33).

7:27 First let the children eat all they want. Jesus has previously prioritized his inauguration of the kingdom over social convention and ritual purity (cf. 1:43–44; 2:17). But that does not mean contravening God’s plan that salvation should come first to his people Israel. Thus this parable sharply declares Jewish priority (cf. Rom 9:1–5; 11:16–18). dogs. Because of the polytheistic idolatry of the Gentiles, Jews likened them to notoriously impure scavenging street “dogs.” But although Jesus speaks strongly when it is warranted (1:43–44; 8:33; cf. Matt 23:27), he changes the metaphor by artfully transforming the wild street dogs into trusted domestic pets gathered around the family table. “First” implies that this is not the final word, especially since the people of Israel just ate with much left over (6:42–43; see notes on 6:30–56; 8:8).

7:28 The woman is the only person in Mark who addresses Jesus as “Lord” (cf. 1:3). While not contesting Jesus’ priorities or her subordinate status, she seizes the opening Jesus offers, and he rewards her for her insight (cf. 5:28–29).

7:29–30 Having earlier raised a Jewish daughter from the dead (5:35–43), Jesus, in driving out an impure spirit, continues his work of restoring the image of God (see note on 1:25), but now in the daughter of a Gentile.

7:31–37 Jesus Heals a Deaf and Mute Man. This is the first specific account of this kind of healing in Mark. In yet another Gentile region and again in response to Gentile faith, Jesus this time restores hearing and speech.

7:31 As with his responses to an often less-than-welcoming Israel, Jesus’ earlier rejection in the Decapolis does not dissuade him from a second visit (see 5:17).

7:33 away from the crowd. To avoid either hostile unbelief (5:40; 6:6), unwanted publicity (v. 36; 1:43–45; 5:43), making a spectacle of the man, or perhaps all three. fingers into . . . spit and touched. Jesus’ use of spittle is unusual, employed only when dealing with hearing, speech, and sight (see 8:23). The significance of Jesus’ actions is debated. First-century people believed that spit had medicinal and even magical properties, but such associations are out of character with Jesus’ healings. Instead, his looking “up to heaven” (v. 34) implies divine action. A better option might be the ancient pagan ritual of enlivening images of the gods, which involved anointing and thus symbolically “opening” the eyes, ears, and mouth of the image (see note on 4:12; cf. Isa 44:18). Since God made humans in his image, giving them the power to speak and hear (Exod 4:11), Jesus’ unusual actions in this Gentile region testify that he is the Lord come to restore the image of God in humanity (see note on 1:25) by opening ears and loosening tongues (Isa 29:18–19; 35:5–6; see notes on v. 37; 8:22–26).

7:34 deep sigh. Physically expresses the tension between what the world has become and what God initially intended (cf. Rom 8:23, 26; 2 Cor 5:2–4). Ephphatha. Aramaic. See note on 5:41.

7:36 Again, the amazing thing that Jesus has done cannot be kept secret. See note on 1:44.

7:37 done everything well. Echoes Gen 1:31, where God, having just created humanity in his image, sees how exceedingly good is all that he has done. Jesus’ restoration of the man in God’s image is the beginning of the new creation as promised in Isa 35:5–6 (cf. Isa 29:18–19). This unqualified affirmation in a Gentile region foreshadows the later positive reception of the gospel among the nations (cf. Acts 13:44–49).

8:1–13 Jesus Feeds the Four Thousand. This second exodus-like feeding (cf. 6:34–44) is in Gentile territory. It not only testifies again to Jesus’ identity and mission but also anticipates the Gentiles later sharing in the “children’s bread” (7:27; cf. 7:24–29), i.e., the gospel—to which Mark’s Christian community in Rome, comprising believing Jews and Gentiles, now bears witness.

8:2 compassion. See note on 1:41. Jesus earlier reflected God’s compassion by providing teaching for leaderless Israel. Here he does so by providing food. Humans live by both the Word of God and bread (cf. Deut 8:3; Matt 4:4; see note on 6:34).

8:4 Not understanding the miraculous nature of the first feeding, the disciples think only in terms of human possibilities (cf. v. 33; 6:52).

8:8 seven basketfuls. The slightly smaller scale (cf. “twelve basketfuls” in 6:43) perhaps signifies Israel’s continued priority: to the Jews first but also to the Gentiles (see notes on 7:27–28). The absence of amazement indicates that again neither the crowd nor the disciples understood what had happened (see note on 6:44).

8:10 This time Jesus embarks with his disciples (cf. 6:45) and teaches them instead of performing a mighty deed (vv. 14–21). Dalmanutha. Probably on the northwestern shore of Galilee (which was more Jewish than the eastern shore).

8:11 Pharisees. See note on 2:16. To test him. Recalls hardhearted Israel’s first exodus “testing” of God (Exod 17:1–7; Ps 95:7–11), their true Shepherd, even after all his mighty deeds, including providing food in the desert (Exod 16). It reveals that the Pharisees’ question was not sincere but arose from hearts that had similarly gone astray (3:5; see note on 7:6–8; cf. Ps 95:10). sign. Several of Israel’s prophets—notably Moses (e.g., Exod 4:1–9), Elijah (1 Kgs 18:38), Elisha (2 Kgs 7:2–4, 17–20), and Isaiah (2 Kgs 20:8–11; cf. Isa 7:10–11)—performed attesting signs; but not all signs were to be trusted (Deut 13:1–3). Jesus had already sent the man healed of leprosy to the priests as a testimony to them (1:44) and had argued that his casting out demons was from God (3:23–29).

8:12 sighed deeply. Expresses Jesus’ frustration with a generation that, because of its stubborn unbelief, fails to understand the significance of his words and deeds (cf. v. 38; 9:19; see note on 7:34). this generation. In the current context of Jesus’ many mighty deeds, recalls the indictments of the evil generation of the first exodus who refused to believe in spite of God’s mighty acts on their behalf (see 9:19; cf. Deut 1:35; 32:5, 20; Ps 95:8–10). Truly I tell you. Earlier introduced Jesus’ warning against blasphemously attributing his casting out demons to Satan (see note on 3:29). Here it solemnly announces judgment; the time for signs is past.

8:13 he left them. Jesus’ characteristic response to hardhearted resistance (cf., e.g., 3:6–7). other side. The eastern shore of the lake, which was less Jewish than the western shore. Jesus’ departure to this region perhaps anticipates that the gospel will, in the future, find greater acceptance among non-Jews.

8:14–21 The Yeast of the Pharisees and Herod. Jesus’ warning both concludes the first major section of Mark’s Gospel (1:14—8:21) and prepares for his focus on his uncomprehending and “blind” disciples (vv. 17–18) as he announces his coming death and what it means for discipleship (8:22—10:52).

8:14–15 Jesus Warns His Disciples. Theses verses imply that Jesus’ disciples are at risk from the same defiling attitudes that have led the Pharisees and Herod astray.

8:14 Recalls the two previous occasions when supplies were insufficient (cf. 6:35–37; 8:4–5).

8:15 yeast. Jewish people had to remove it, on pain of being cut off from Israel, in preparation for the first Passover and for all Passovers thereafter (Exod 12:14–20). In some Jewish traditions the removal of yeast came to symbolize the future purification of God’s redeemed people (cf. 1 Cor 5:1–8). The metaphor is appropriate because Jesus’ death on Passover (see note on 14:12–26) belongs to his inauguration of Israel’s new exodus—in which the impure attitudes of Herod and the Pharisees have, like yeast, no place (see note on 1:2–3). The Pharisees (see note on 2:16) have been the most prominent opponents of Jesus (2:16, 18, 24; 3:6; 7:1), and Herod executed John (1:14; 6:14–28; cf. 3:6). If Jesus’ disciples are to participate in this new redemption, they must rid themselves of the pride and self-deceit—that which comes from the heart is what defiles (7:14–23)—that led the Pharisees and Herod to oppose the inbreaking kingdom of God (cf. 1 Cor 5:6–8). In preparation for the first announcement of Jesus’ coming death (v. 31), this warning introduces a major theme in Mark’s next section (8:22—10:52). Tragically, confronted by the prospect of a suffering Messiah, Jesus’ followers consistently show themselves in jeopardy of the yeast of Herod and the Pharisees (v. 32; 9:34, 38; 10:37, 41).

8:16–21 The Blindness of the Disciples. Jesus’ questions concerning seeing, hearing, understanding, and hardening recall both his use of parables (see note on 4:12; cf. Isa 6:10–12) and God’s condemnation of idolatrous Israel (Isa 6:10–12; Jer 5:21; Ezek 12:2). In spite of being given the mystery of the kingdom (4:11a), the disciples in failing to perceive Jesus’ identity (4:41; 6:49–52) resemble outsiders (4:11b–12) in whom the sown word bears no fruit (4:15–19). It is into this unpromising situation that Jesus must reveal the true nature of his call; thus, he increasingly focuses on instructing his disciples.

8:16 The Greek is difficult. The text presents the disciples’ discussion as a response to Jesus’ warning, apparently connecting “yeast” with their lack of bread. An alternative translation of this verse would be: “And they continued to discuss with one another that they had no bread.” On this reading, the disciples disregard Jesus’ warning as of little immediate relevance and continue to confer over what they think is the more pressing matter. Another possibility is that they discuss “why they had no bread” in order to discover who was to blame. In either case Jesus’ warning is ignored.

8:20 Recalling the previous two feedings (vv. 8–9; 6:42–43), Jesus explains that the lack of bread is not the issue. Instead, the two feedings are the clearest and most accessible demonstration yet of Jesus’ Messianic identity (see note on 6:44).

8:22—10:52 The New Exodus Way of the Crucified Lord. This central section of Mark’s Gospel shows Jesus leading his increasingly “blind” and uncomprehending disciples (8:16–21, 33; 9:6, 10, 18–19, 32–34, 38–40; 10:13–14, 24–26, 32, 35–37, 41) on the “way” (8:27; 9:33–34; 10:17, 32; see 10:46, 52) to Jerusalem. It is also God’s new exodus “way” of which Malachi and Isaiah spoke (see notes on 1:2–3, 11), now revealed to be the shocking “way” of the cross through which Jesus, Isaiah’s suffering servant, will redeem Israel (8:31; 9:31; 10:32–34) and the path true disciples must follow (8:34–38). Furthermore, since Jesus is identified with God’s presence, that he embraced suffering reveals the very character of God. It is bracketed by the only two healings of the blind in Mark (8:22–26; 10:46–52), which, in light of Jesus’ preceding comments on the disciples’ failure to see (8:17–18), symbolize their need to have the “eyes” of their understanding opened and Jesus’ ability to do so if they will only listen.

8:22–30 The Beginning of Sight. In linking Jesus’ two-stage healing of the blind man with Peter’s “partial” confession, Mark sets the agenda for what follows (see note on 8:22—10:52). True “sight” means embracing Jesus’ declaration that the Messiah must die.

8:22–26 Jesus Heals a Blind Man at Bethsaida. Only Mark includes this account, which closely parallels and complements the healing in 7:33 (see note). In both stories Jesus takes the man aside, employs spittle, and seeks to avoid attention. As a pair, these two healings reflect the restoration of the image of God in humanity as Jesus fulfills Isaiah’s prophecies of future deliverance (Isa 29:18; 35:5–6; see notes on 4:12; 7:33).

8:22 Bethsaida. On the northeastern side of the Sea of Galilee, which was less Jewish than the western side.

8:24–25 The man’s initial partial healing is given no explanation, but in context it parallels Peter’s initial but also partial confession (vv. 27–33). Like the man, “blind” Peter and the other disciples (see note on vv.16–21) need a second touch since they understand neither who Jesus really is nor the centrality of the cross to his mission and therefore to their discipleship.

8:27–30 Peter Declares That Jesus Is the Messiah. This is one of the high points of Mark’s Gospel. Peter’s confession, while undoubtedly true, is still a long way from a full comprehension of who Jesus really is (see, e.g., note on 1:2–3).

8:27 Jesus avoided the city of Caesarea Philippi, seeking instead to retreat to the villages of this predominantly non-Jewish region. Caesarea Philippi. Some 25 miles (40 kilometers) north of the Sea of Galilee. Rebuilt by Herod’s son Philip, it was named for himself and Caesar Augustus and was associated with imperial worship. Who do people say I am? For the first time, Jesus himself raises the question of his identity.

8:28 See note on 6:14b–15.

8:29 Jesus is concerned with what his disciples think since they will carry on his work when he is gone. You are the Messiah. Although Mark’s Christian readers already know this (1:1, 11 serve as confirmation), it occurs here for the first time in Mark’s narrative. Some Jewish traditions associated a repetition of God’s provision of manna with the Messiah’s coming (see notes on v. 20; 6:44; cf. John 6:14–15). Peter’s confession probably reflects that he finally grasps something of Jesus’ pointed questions about the feedings (see vv. 17–20).

8:30 not to tell. As with previous commands to silence (1:25–26, 34, 44), this implies Jesus’ affirmation of Peter’s confession. The popular mindset of Jews of the time was that the Messiah would fulfill Israel’s nationalistic hopes by military means (see notes on 1:1, 11). However, because God will accomplish his purposes through the shameful weakness of the cross, Jesus continues to control his public self-revelation (see notes on 1:34; 2:10). Only at the very end, when events are too far advanced to be subverted, will he publicly affirm his Messiahship (14:62).

8:31—10:45 Following the Crucified Lord. Intended to reconstitute the disciples’ understanding of the Messiah, this section is structured around three blocks of material (8:31–33; 9:30–32; 10:32–41; see note on 8:22—10:52). Each begins with a declaration of Jesus’ future rejection, death, and vindication (8:31; 9:30–31; 10:32–34), which is followed by his disciples’ “leavened” misunderstanding (8:32–33; 9:32; 10:35–41) and then Jesus’ corrective instruction (8:34—9:1; 9:35–37; 10:42–45). This repetition highlights the centrality of Jesus’ suffering service and what it means for discipleship (cf. John 13:3–7).

8:31–33 Jesus Predicts His Death. Up to this point Jesus’ words and deeds have been characterized by astonishing authority and power. This first declaration of his imminent suffering and death stands in blunt contrast to, and completely undercuts, the Messianic expectations of Peter and the other disciples.

8:31 Son of Man. Jesus’ use of this term (not seen since 2:28) implicitly connects his suffering with his divine identity (see notes on 2:10, 28). It reveals not just the nature of his Messiahship but more important, the very character of God (see note on 1:2–3; see also 2 Cor 5:19). Jesus’ highly compressed declaration combines parts of several Scriptures to make a larger, cohesive point. must. Stresses Jesus’ conformity to God’s will and character as expressed in Scripture (see note on 5:16–17, where Jesus allows the local villages to reject him; and note on 14:36). suffer many things. Alludes to Isaiah’s servant (Isa 53:3–5, 10), who, in bearing Israel’s covenant curse, would redeem the nation from bondage, restore them to God, and, himself being a light to the nations, enable Israel to fulfill its similar calling (see note on 1:17). rejected. Echoes Ps 118:22’s declaration of God’s vindication of his rejected but faithful Davidic king over his many enemies by making him the cornerstone of his people. (Ps 118 is cited also in 11:9–10 and especially in 12:10–11.) by . . . chief priests. See 11:18; Matt 3:7. teachers of the law. See note on 1:22. after three days. Reflects God’s promise in Hosea that he will bring to life his covenantally cursed people (Hos 6:2; cf. Deut 32:39; Ezek 37; Gal 3:13), which Jewish tradition took to refer to the final resurrection of the dead at the judgment.

8:32 plainly. The only occurrence in Mark; it underlines the centrality of the cross for Jesus and his mission. rebuke. Whatever Peter might have understood by Jesus’ earlier “Son of Man” designations (2:10, 28), Peter’s traditional expectations had no room for any notion of God’s glorious Messiah being rejected and executed.

8:33 disciples. Peter was not alone (cf. v. 34), and Jesus’ rebuke is directed not at them personally but at their view. concerns of God. Anticipated in Jesus’ preceding compassionate exercise of his power, God’s surprising way is now climactically revealed in Jesus’ totally unexpected “suffering servant” embrace of the cross (see notes on 1:2–3; 8:22—10:52). As Isaiah declared after announcing the role of the servant, God’s ways are not human ways (Isa 55:8–9; cf. 1 Cor 1:18–25; 2:6–16). But Jesus will not reveal the full significance of his death until later (10:45; 14:22–25). merely human concerns. In particular a love of power and status, as evident earlier in, e.g., the “yeast” of Herod and the Pharisees (see note on v. 15) and later in the disciples’ jockeying for greatness (9:34; 10:37, 41) and elitist exclusion of others (9:38). These concerns are what occupy Satan (cf. Matt 4:8–10).

8:34—9:1 The Way of the Cross. For the first time in Mark, Jesus clearly states the cost of being his disciple. To follow him means one must die to one’s own agenda, whether social, political, or spiritual.

8:34 called the crowd. For only the second time in Mark; earlier it was to redefine the law’s teaching on purity (7:14–15), and here Jesus makes a similarly startling declaration: the newly remade Israel he is gathering around himself (see note on 3:14) must be characterized by cross-bearing. He addresses his disciples and the crowd together because the disciples’ stance (v. 33) puts them back with the crowd. Discipleship has now taken a radical turn, and they must all decide to follow Jesus anew. deny themselves. To imitate Jesus in laying down their individual, nationalistic, or religious agendas so as to follow him and his gospel (v. 35). take up their cross. Crucifixion was a form of execution Rome used for rebels and runaway slaves (see note on 15:24). The image is of an already-condemned individual carrying the beam of their cross to the site of execution. Jesus would fulfill the role of Isaiah’s suffering servant and bring life to his enemies by being crucified for them (cf. 10:45; Rom 5:6–10).

8:35 life . . . life. Plays on two meanings of “life.” To seek to preserve one’s life in this passing adulterous and sinful generation (v. 38; 9:19; see notes on vv. 12, 38) by following one’s own agenda, as do, e.g., Herod and the Pharisees (see note on v. 15), will mean losing the resurrection life of the world to come (Phil 3:10–11).

8:36 Possessing the entire world means nothing if one does not have eternal life (cf. 10:17–31).

8:37 Echoes Ps 49:7–9, which encourages the poor not to fear the powerful, who, in spite of their riches, cannot ransom themselves from death. Jesus similarly encourages his followers—potentially facing lethal hostility from Israel’s powerful leaders (cf. 14:50, 66–71; Matt 10:16–25; John 15:20)—to trust in the only one who can give them eternal life.

8:38 ashamed. Crucifixion was an unspeakably weak and shameful death in the eyes of a world fixated on status and power (cf. 1 Cor 1:18–25; Heb 12:2). But the world’s standards have no place in God’s kingdom, and Jesus will repudiate those who hold them. adulterous. A common Scriptural metaphor for idolatry, meaning to be unfaithful in one’s relationship to God (Isa 57:3–13; Jer 3:1–21; Hos 1:2; see note on v. 12). Those who reject the way of the cross commit adultery against God; ultimately Jesus, God’s authoritative Son, will reject them. comes . . . glory . . . angels. Refers to Dan 7:13–14’s prophecy of God’s vindication of the Son of Man over against the beastly nations. It is Jesus’ first expansion of the Son of Man title (see notes on v. 31; 2:10) and points to his vindication through the resurrection (v. 31). Jesus is the authoritative and glorious figure to whom God will give everlasting dominion over all nations (see note on 13:26).

9:1 Although Jesus denied a sign to this unbelieving generation (see 8:12 and note; see also notes on 3:31–35; 4:11), aware of the shocking nature of his declaration (8:31–38), he announces one now. Truly I tell you. See note on 3:28. some . . . standing here. Probably Peter, James, and John (see note on 1:18), who will see “the kingdom of God” (see note on 1:15) “with power” at the transfiguration. Jesus earlier described himself—including his teaching and mighty deeds—as “the secret of the kingdom” (4:11; see note). They will soon see “the secret” unveiled in all his power and glory.

9:2–29 A New Sinai: God’s Affirmation of Jesus and the Disciples’ Failure. Mark’s overall new exodus pattern (see note on 1:2–3) and the many parallels between this event and God’s revelation on Sinai (see notes on vv. 3, 4, 7; cf. Exod 24:9–16; 25:8; 34:1–35) imply that the transfiguration represents a new revelatory Sinai for the newly reconstituted Israel (see note on 3:14).

9:2–13 The Transfiguration. It offers divine confirmation of Jesus’ identity and teaching, including especially his recent declaration concerning his coming death and the centrality of cross-bearing for the new people of God.

9:2 After six days. The most specific temporal connection in Mark’s Gospel; it inseparably links the transfiguration’s divine affirmation (v. 7) to Jesus’ immediately preceding teaching on his death and on cross-bearing discipleship (8:31–38). Peter, James and John. See note on 1:18. high mountain. Location unknown, but possibly Mount Hermon (see note on Matt 17:1).

9:3 dazzling white. Since God “wraps himself in light” (Ps 104:2), wears clothing “as white as snow” (Dan 7:9), and according to Jewish tradition, clothed himself in brilliant white at the creation, outshone all on Mount Sinai when he gave the law to Israel, and wore white when he forgave Israel the sins that led to the exile, Jesus’ glory testifies to his divine identity and significance. In Jesus God’s new exodus presence has uniquely come (see note on 1:2–3). Furthermore, whereas Moses’ face shone after meeting God in the cloud (Exod 34:29–35), Jesus radiates his own divine glory long before the cloud appears.

9:4 Elijah and Moses. Sometimes taken to suggest that Jesus fulfills the Law (Moses) and the Prophets (Elijah; cf. Matt 5:17). The only place in the Scriptures where the two are mentioned together is at the end of Malachi (see note on 1:2–3), where the prophet Elijah, in preparation for the Lord’s coming, was to restore Israel to obedience to the Mosaic law (Mal 4:4–5). talking with. This expression occurs only here in Mark and once in the exodus account, where it describes Moses talking with God (Exod 34:35; cf. Exod 33:11). Elijah and Moses had individually met with God on Mount Sinai/Horeb (Exod 24; 1 Kgs 19:8–18). Here they talk with Jesus, implying his divine superiority.

9:5–6 Even here Peter’s incomprehension continues (see, e.g., 8:32–33; cf. 8:17, 21). Jesus is far more than a “Rabbi” (lit. “my teacher”; see note on 4:38), and Peter’s suggestion misses Jesus’ superiority to Elijah and Moses. Nevertheless, Mark records it because Peter’s use of “shelters” (or “tents”), possibly recalling God’s presence among his people in the exodus (Exod 25–26; 33:7–11), helps Mark’s readers understand Jesus’ true significance.

9:7 The voice recalls God’s Messianic designation of Jesus at his baptism (1:11; cf. Ps 2:7) and God’s speaking from the cloud on Sinai after “six days” (Exod 24:15–16; cf. Mark 9:2). But instead of giving the law and instructions for the tabernacle, God commands them to obey Jesus, who embodies both God’s life-giving word and his presence (see notes on 3:1–6 and 3:31–35). Listen to him! God had promised to send a prophet like Moses to whom Israel must listen (Deut 18:15), and Jesus has already applied a proverb concerning prophets to himself (6:4). This affirms particularly Jesus’ immediately preceding teaching on his death and on discipleship (8:31–38). However, since to listen to Jesus is to do God’s will (see note on 3:31–35), it also includes Jesus’ past teaching (e.g., on ritual purity [7:1–23]) and later instruction (e.g., on status, divorce, and wealth [9:33—10:31]). In the context of a new Sinai, Jesus’ teaching constitutes the reconstituted law of God’s reconstituted people.

9:9 not to tell anyone. Jesus continues to control his public self-revelation lest Israel’s nationalistic expectations become an obstacle to his mission as the suffering servant (see notes on 1:34; 2:10; 8:30; cf. John 6:15). His transfigured glory can be properly understood only in the light of his suffering, death, and resurrection.

9:10–11 Elijah’s appearance seems to have reminded the disciples of the scribal tradition, based on Mal 4:5–6 (cf. Mal 3:1), that Elijah would resolve Israel’s divisions prior to God’s coming. If so, how could Jesus be rejected and executed in the first place (8:31)? The confused disciples ask Jesus for his assessment of the opinion of the teachers of the law.

9:12 Jesus’ answer succinctly states the problem. suffer much and be rejected. Jesus again describes his mission in terms of Isaiah’s servant, whose suffering will facilitate Israel’s redemption (Isa 53:3–5, 10; see note on 8:31).

9:13 Elijah has come. Alludes to Malachi’s prophecy (1:4; see note on 1:6), which Jesus implies was fulfilled in John the Baptist. they. John’s enemies, meaning at least Herod and Herodias but also Israel’s silent and therefore complicit religious leadership. as it is written about him. There is no prediction that Elijah would undergo end-time suffering; on the contrary, Jewish tradition expected him to succeed in preparing Israel for God’s coming, hence the disciples’ earlier confusion (v. 10). But Jesus draws a parallel between Scripture’s account of scheming Jezebel’s manipulation of weak King Ahab and Herodias’s exploitation of an insecure King Herod, with Herodias succeeding in carrying out Jezebel’s wish to kill Elijah (cf. “they” in 1 Kgs 19:10, 14; see note on 6:19–20). Since, contrary to all expectation, Elijah-John had been rejected and killed, the disciples should not be surprised that Jesus, for whom John prepared, will suffer the same fate.

9:14–29 Jesus Heals a Boy Possessed by an Impure Spirit. Jesus’ descent from the glory on the mountain to find an unbelieving generation defeated by an impure spirit recalls Moses’ descent to find Israel’s apostasy (Exod 32:17–24). Until the disciples fully embrace the way of the cross, their spiritual impurity, exemplified by the yeast of Herod and the Pharisees (8:15), will render them powerless.

9:15 overwhelmed with wonder. Recalls Israel’s response to Moses’ appearance (Exod 34:29). However, instead of withdrawing in fear (Exod 34:30), the people run to Jesus.

9:18 The disciples were previously successful in casting out demons (6:13). This is the only detailed account of the disciples failing to drive out an impure spirit, suggesting a significant lapse in their spiritual authority. Since their authority was always dependent on Jesus, this spiritual failure implies that their relationship with him has been seriously compromised by their failure to embrace the newly revealed cross-bearing path of true discipleship (see notes on 8:33; 8:34—9:1).

9:19 unbelieving generation. Echoes Moses’ description of faithless Israel during the first exodus (Deut 32:20; cf. Num 14:11) and recalls Jesus’ statement in 8:38 but now includes his ineffective disciples.

9:22 into fire or water to kill him. See note on 5:5. if you can. If the man truly recognized who Jesus was, everything would be possible since Jesus, in whom God’s presence dwells, can do whatever he wills (see notes on 1:40, 41).

9:24 help me overcome my unbelief! In immediately admitting his inadequacy and dependence, the man’s request stands as an example to the unbelieving generation, including Jesus’ disciples.

9:25 saw . . . rebuked. To avoid both undue publicity and the boy’s becoming a sideshow (see notes on 1:44; 5:43; 7:33; 8:22–26).

9:26 He’s dead. Although it appeared that the impure spirit (see note on 1:23) had successfully killed the boy (9:22), Jesus’ action (v. 27), recalling his extraordinary authority in the raising of Jairus’s daughter (5:41), calmly shows that this is not the case.

9:28 indoors . . . privately. See note on 7:17.

9:29 This kind. Some spirits are more difficult to remove than others—though not for Jesus, who commands even the most powerful with a word (5:1–20). prayer. Mark has mentioned prayer only twice previously, both occasions describing Jesus communing alone with God and apparently at length (1:35; 6:46). But given the disciples’ previous success (6:13), why this failure at this particular moment? Jesus’ private (v. 28) explanation suggests there is more at stake. His alienating call to cross-bearing (8:34) constitutes a radical shift in discipleship if Israel and the world are to be truly freed from Satan’s power (see note on 8:34; cf. John 12:31; 16:11). Since the disciples’ authority depends solely on their relationship to Jesus, their failure to understand and faithfully respond to his call has compromised that authority. Only prayer can align them again with the things of God (see notes on 8:33; 14:36).

9:30–37 Jesus Predicts His Death a Second Time. Jesus’ first prediction of his death was met by Peter’s self-confident rebuke (8:31–32), Jesus’ stern response (8:33), God’s affirmation of Jesus’ declaration (9:2–7), the unexpected rejection of the promised Elijah (vv. 11–13), and the disciples’ failure to cast out the impure spirit (vv. 18, 28–29). Here, the disciples’ failure has left them far less certain and self-assured (v. 32). Jesus’ Messiahship is characterized by humble, self-giving service (cf. Luke 22:27).

9:30–31 Jesus continues his instruction of his “blind” and “deaf” disciples (see note on 8:22—10:52), again insisting on his coming suffering, death, and vindication (see note on 8:31—10:45).

9:31 The Son of Man . . . will rise. See 2:10; 8:31. be delivered into the hands of men. It was God’s intention (8:31; cf. Isa 53:6) to use the murderous hostility of the Jewish leaders and wicked Gentiles (Acts 2:23; 4:27–28) to accomplish his redemptive purposes.

9:32 did not understand. See note on 8:22—10:52. afraid. In the past the disciples freely asked Jesus questions (e.g., vv. 11, 28; 4:10; 7:17). Their reluctance here probably stems from their not wanting to hear what they fear will be a deeply disturbing answer.

9:33 house. Probably Peter’s (see note on 1:21); it was a place of private instruction (see note on 7:17).

9:34 Status was central to one’s honor in ancient societies, whether Jewish or pagan. kept quiet. The precise reason is unclear. Perhaps they felt embarrassed or did not want Jesus to interfere until they resolved the pecking order among themselves (cf. 10:35–41). The concern for greatness indicates that the “yeast” of Herod is clearly present in the house (see note on 8:15; cf. 1 Cor 5:6–8).

9:35 Sitting down. See note on 4:1. the Twelve. See note on 3:13–19. very last. The self-denial of cross-bearing discipleship stands in direct opposition to the “yeast” of a self-promoting Herod and the proud Pharisees (see note on 8:15). servant of all. Jesus himself has taken on the role of the “suffering servant” for all (see notes on vv. 30–31; 8:31; 10:45; cf. Isa 53). Cf. John’s account of the foot-washing (John 13:3–7) and Paul’s reflection on Jesus’ humbling himself to deathly service on a cross (Phil 2:6–8), which becomes the pattern of Paul’s life (2 Cor 4:10–12).

9:36 little child. As the least important member of ancient society, a child had no power or status and was completely dependent.

9:37 welcomes. Whereas Herod and the Pharisees are concerned with their own honor (cf. 6:21–26; 12:38–39), Jesus’ followers should humbly welcome even the least. one of these little children. All those of similarly humble standing in the eyes of the world. in my name. On Jesus’ behalf and with his authority. one who sent me. While God is specially present in Jesus, God is also the one who sent him (cf. 1:2). Because Jesus teaches the will of God, to obey Jesus is to welcome God (cf. 3:34–35).

9:38—10:31 Jesus’ New Law. The longest collection of Jesus’ teaching in Mark, these five units (9:38–41, 42–50; 10:1–12, 13–16, 17–31) focus on the centrality of commitment to Jesus (9:39–41; 10:13, 21, 28; see note on 3:31–35) and the utter importance of treating others, even the least, with radical care (9:36–37, 38–41, 42, 50; 10:5–12, 13, 21; cf. 12:28–34; Matt 7:12).

9:38–41 Whoever Is Not Against Us Is for Us. Verses 33–37 dealt with the disciples’ love of status. Here their self-importance leads them to think that they, like the Pharisees and teachers of the law, can define who is “in” and who is “out” of God’s people (cf. Luke 11:52).

9:39 in my name. See note on v. 37. However, for Jesus’ name to have effect, the man must have already “welcomed” Jesus (cf. Acts 19:13–16).

9:40 The disciples must accept all who follow Jesus, whether or not they belong to the disciples’ particular group (cf. Phil 1:17–18). The apparently contradictory statement in Matt 12:30 concerns those who are hostile toward Jesus (Matt 12:24).

9:41 Truly I tell you. See note on 3:28. As the least must be accepted (v. 37), so too the humblest identification with Jesus’ followers—offering “a cup of water”—will receive its reward (cf. Matt 25:35–40). in my name. See note on v. 37. Messiah. Although Jesus customarily employed “Son of Man” (see note on 2:10), the repetitions of “in my name” (vv. 37, 39, 41; see v. 38) climax in his using “Messiah” for the first time. He is the Christ. Confessing Jesus as Messiah (implied by “because you belong to”) is to become the distinctive mark of Jesus’ disciples.

9:42–50 Causing to Stumble. Having forbidden his disciples from hindering another of his followers, Jesus warns against the deadly consequences of causing not only the “little ones . . . to stumble” (v. 42) but also themselves.

9:42 little ones. Such as the man mentioned in vv. 38–41. millstone. A stone used to grind grain that was so heavy it was usually turned by a donkey. The smallest act of identification (v. 37) is now balanced by the great offense of causing a little one to stumble in their attempts to follow Jesus. Even a grotesque drowning in the sea is preferable.

9:43–47 hand . . . foot . . . eye. Various ways a disciple can sin. cut it off . . . cut it off . . . pluck it out. Hyperbole, a figure of speech that stresses the need for dire action. Jesus does not mean the literal removal of body parts since this cannot deal with sin, which, as he has already explained, is a matter of the heart (7:20–23). Physical deformity disqualified priests (Lev 21:17–21) and private individuals from full access to the temple. But in light of Jesus’ teaching on ritual purity (7:1–23) and defiling yeast (8:15), sin that deforms the character is far more serious than ritual purity since it disqualifies a person from eternal life in the world to come. Causing oneself to stumble is as serious as causing a little one (v. 42) to stumble and requires radical measures.

9:43, 45, 47 hell. It was named from the Valley of Ben Hinnom, a deep ravine to the south of Jerusalem in which Ahaz and Manasseh infamously sacrificed their “little ones” (cf. v. 42) to Molek (2 Kgs 16:3; 21:6). Jeremiah prophesied it would be renamed the Valley of Slaughter when, in God’s judgment, the Babylonians would discard the unburied bodies of the people of Jerusalem in the very place they had sacrificed their children (Jer 7:30–34; 19:1–15). In later tradition it became a symbol for ultimate punishment. Gehenna’s association with abusing children is grimly appropriate (vv. 36–37, 42). Though often presented as fact, there is no first-century evidence that Hinnom was used as a rubbish dump.