Mark 7

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Tradition of the Elders	Defilement Comes from Within	Tradition of the Elders	The Teachings of the Ancestors	The Traditions of the Pharisees
7:1-13	7:1-23	7:1-8	7:1-2	7:1-13
			7:3-4
			7:5
			7:6-7
			7:8
		7:9-13	7:9-13
			The Things that Make a Person Unclean	On Clean and Unclean
7:14-23		7:14-16	7:14-16	7:14-16
		7:17-23	7:17-19	7:17-23
			7:20-23
The Syrophoenician Woman	A Gentile Shows Her Faith	The Syrophoenician Woman	A Woman's Faith	The Daughter of the Syro-Phoenician Woman Healed
7:24-30	7:24-30	7:24-30	7:24-27	7:24-30
			7:28
			7:29
			7:30
A Deaf and Dumb Man Healed	Jesus Heals a Deaf Mute	Healings	Jesus Heals a Deaf-Mute	Healing of the Deaf Man
7:31-37	7:31-37	7:31-37	7:31-34	7:31-37
			7:35-37

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

SYNOPTIC GOSPEL PARALLELS

A. Mark 7:1-23 is paralleled in Matt. 15:1-20

B. Mark 7:24-30 is paralleled in Matt. 15:21-28

C. Mark 7:31-8:9 is paralleled in Matt. 15:29-38

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MARK 7:1-8
¹The Pharisees and some of the scribes gathered around Him when they had come from Jerusalem, ²and had seen that some of His disciples were eating their bread with impure hands, that is, unwashed. ³(For the Pharisees and all the Jews do not eat unless they carefully wash their hands, thus observing the traditions of the elders; ⁴and when they come from the market place, they do not eat unless they cleanse themselves; and there are many other things which they have received in order to observe, such as the washing of cups and pitchers and copper pots.) ⁵The Pharisees and the scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat their bread with impure hands?" ⁶And He said to them, "Rightly did Isaiah prophesy of you hypocrites, as it is written:
'This people honors Me with their lips,
But their heart is far away from Me.
⁷'But in vain do they worship Me,
Teaching as doctrines the precepts of men.'
⁸Neglecting the commandment of God, you hold to the tradition of men."

7:1 "Pharisees" These were the most sincere religionists of their day. Culturally they were the best of the best. Jesus' conversations with them are recorded often (cf. Mark 7:5-8; 11:27-33; 12:13-17). See fuller note at Mark 2:6.

▣ "some of the scribes. . .had come from Jerusalem" The religious leaders were always following Him to find fault (cf. Mark 3:22; John 1:19). They apparently were an official fact-finding committee from the Sanhedrin (see Special Topic at Mark 12:13) of Jerusalem. The Sanhedrin was made up of 70 persons from

1. ruling priestly families (i.e., Sadducees, see Special Topic at Mark 12:18)

2. local religious leaders (i.e., Pharisees)

3. local wealthy land owners

7:2 "impure hands, that is, unwashed" This was not hygienic, but religious (cf. Mark 7:4). Ceremonial purity was a very serious matter to them (cf. Luke 11:38; Matt. 15:2). It was spelled out in specific terms in the Talmud. The controversy was over the Oral Traditions, which interpreted OT texts.

▣ "impure" This is the Greek term koinos, which means "common" or "available to all." It is the name moderns give to the common Greek of Jesus' day. The Latin term "vulgate" has the same connotation (i.e., available to all). In this context it refers to that which is ceremonially unclean because of its contact with other unclean things.

7:3

NASB"unless they carefully wash their hands"
NKJV"unless they wash their hands in a special way"
NRSV"unless they thoroughly wash their hands"
TEV"unless they wash their hands in the proper way"
NJB"without washing their arms as far as the elbow"

There is a Greek manuscript variation in this phrase. The most unusual reading is pugmē, which means "fist," found in the ancient uncial manuscripts A, B, and L, while pukna, meaning "frequently," is found in א, W, and the Vulgate and Peshitta. Some ancient texts just omit the parenthesis of Mark 7:3-4 (i.e., ninth century manuscript 037, known by the Greek capital letter delta, and some Coptic and Syriac translations and the Diatessaron). The UBS⁴ gives option #1 ans "A" rating (certain).

It is possible that this difficult Greek term reflects a Greek translation of an Aramaic phrase "unless they wash their hands in a (special) jug" (cf. Theological Dictionary of the New Testament, edited by Gerhard Friedrich and Geoffrey W. Broomiley, vol. 6, p. 916). The Pharisees took the OT requirement for priests on duty in the Temple and expanded them to all "true" Jews every day. They were adding to the Law of Moses.

Another option would be to take it as a rabbinical method of washing one's hands and arms with a closed fist, but this is not substantiated by any written rabbinical tradition, unless it refers to the concept of catching the water poured over the elbows (with the hands down) with an open cupped hand so that it could be rubbed on the elbow again.

The term "wash" (niptō, cf. Matt. 15:2) was usually used to refer to washing part of the body and not to a complete bath (i.e., louō, cf. John 13:10).

▣ "observing the traditions of the elders" These traditions (cf. Gal. 1:14) were codified in the Talmud (i.e., Mishna). There are two editions of these rabbinical traditions. The more complete one is from Babylon Talmud and the unfinished one is from Palestine. The modern study of this literature has been hampered because no one is sure when these discussions were originally spoken or recorded. Two later rabbinical schools of interpretation developed, one conservative (i.e., Shammai) and one liberal (i.e., Hillel). All issues are debated based on these rabbinical discussions. The rabbis would quote their predecessors as authoritative.

7:4 "unless they cleanse themselves" The Jews expanded the laws relating to the priest entering the tabernacle to include all Jews (cf. Exod. 30:19). These regulations relate to ceremonial cleanliness. They had developed over a long period of time by inference and extrapolation from Levitical rules.

There is a Greek manuscript variant in this phrase. Some Greek texts have:

1. aorist middle subjunctive of baptizō (i.e., MSS A, D, W as well as the Vulgate and Syriac translations)

2. present passive indicative of baptizō (i.e., MSS F, L)

3. aorist middle subjunctive of rantizō "to sprinkle" (i.e., MSS א, B and the Coptic translation). Most modern translations go with option #1. Early scribes may have inserted #3 because baptizō had become a technical term for Christian baptism.

The UBS⁴ gives #1 a "B" rating (almost certain).

NASB"and copper pots"
NKJV"copper vessels and couches"
NRSV"bronze kettles"
TEV"copper bowls and beds"
NJB"bronze dishes"

This term "pots" is a Latin term. Mark uses more Latin words than any other NT book. This may reflect its being written in Rome for Romans.

There is a Greek textual variant which adds klinōn (i.e., beds or couches) in manuscripts A, D, and W, while P⁴⁵, א, B, and L omit it. Possibly scribes, knowing Leviticus 15, added the phrase, or later scribes, unfamiliar with the OT text, thought it out of place and deleted it. Speculation is interesting, but theologically insignificant.

7:5 "asked Him" This is an imperfect tense which implies that they asked Him over and over again or else began to ask Him.

▣ "not walk according to the tradition of the elders" This was a serious religious matter for them. There is even a recorded incident in Jewish literature of a rabbi being excommunicated for failure to properly wash his hands. The Talmud, which recorded their rabbinical discussions on how to understand and implement OT texts, had become "the authority."

7:6 "'Rightly did Isaiah prophesy of you'" Jesus believed that historically particular OT texts from Isaiah's day related to this generation of Pharisees seven hundred years later. This shows the relevance of the Scripture to each new generation. God's truths are affected by culture, but they also transcend time and culture! Jesus quotes Isa. 29:13.

▣ "hypocrites" This is a compound from two words "under" and "to judge." It was a term used to describe actors playing a part behind a mask. Jesus accuses them of over zealousness on some issues, but total depreciation of others (cf. Isa. 29:13; Col. 2:16-23). It is not by accident that "hypocrites" and hand washing appear together in Ps. 26:4 and 6!

SPECIAL TOPIC: HYPOCRITES

▣ "as it is written" This is perfect tense meaning "it stands written." This was a standard Jewish idiom for referring to inspired Scripture (cf. Mark 9:12-13; 11:17; Matt. 4:4,7,10). The quote is from the Septuagint of Isa. 29:13, which describes human self-righteousness. Jesus gives an example of this in Mark 7:9-19 and in the parallel of Matt. 15:4-6.

▣ "'heart'" For the Jews this was the center of mental activity, therefore, the basis of action. They used religious ritual as a means of gaining acceptance with God. Their traditions had become ultimate! This is always a danger with religious people. See Special Topic at Mark 2:6.

▣ "'is far away'" This means "to hold at a distance." Religious practices are often used to circumvent total dedication to God. Often religion is a barrier, not a bridge, to God.

7:7 What a devastating condemnation of religious hypocrisy and formalism.

7:8 "neglecting" This means "to send away" (i.e., God's commandment) and is in direct contrast to "hold," which means "to grab," "to grasp," or "to cling to" the traditions.

▣ "the commandment of God, you hold to the tradition of men" The issue is revelation (OT) versus tradition (Talmud). This is an issue for every person in every culture (or denomination). Religious authority is a crucial issue!

NASB (UPDATED) TEXT: MARK 7:9-13
⁹ He was also saying to them, "You are experts at setting aside the commandment of God in order to keep your tradition. ¹⁰For Moses said, 'Honor your father and your mother'; and, 'He who speaks evil of father or mother, is to be put to death'; ¹¹but you say, 'If a man says to his father or his mother, whatever I have that would help you is Corban (that is to say, given to God),' ¹²you no longer permit him to do anything for his father or his mother; ¹³thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that."

7:9

NASB"You are experts at setting aside"
NKJV"All too well you reject"
NRSV"You have a fine way of rejecting"
TEV"You have a clever way of rejecting"
NJB"How ingeniously you get around"

This is cutting sarcasm, much like John 3:10.

7:10 "Moses said" The parallel of Matt. 15:4 has, "God said." This shows God's inspiration behind Moses' words.

▣ "'honor'" This is a quote from the Ten Commandments recorded in Exod. 20:12 and repeated in Deut. 5:16. It is from a Hebrew commercial word "to give due weight to" (BDB 457), which means to recognize the worth of something.

7:11 "if" This is a third class conditional sentence, which speaks of potential action. Jesus is referring to contemporary ways of circumventing God's Law (cf. Mark 7:12).

▣ "'your father and your mother'" This shows the required respect for both parents.

▣ "'he who speaks evil of father or mother'" This is a quote from Exodus 21:17. Dishonor brought severe judgment. The rabbis had set this verse aside by means of their traditions.

▣ "'Corban'" This was a Greek transliteration of the Hebrew (not Aramaic) "gift" given to God (i.e., or to the Temple, cf. NKJV). Jesus shows one example of how the Jewish religionists of His day circumvented the intent and stated laws of the OT by their Oral Traditions. They had devised many loopholes in their Oral Traditions (cf. Matt. 5:33-34; 23:16-22).

NASB (UPDATED) TEXT: MARK 7:14-16
¹⁴After He called the crowd to Him again, He began saying to them, "Listen to Me, all of you, and understand: ¹⁵there is nothing outside the man which can defile him if it goes into him; but the things which proceed out of the man are what defile the man. ¹⁶[If anyone has ears to hear, let him hear."]

7:14 "He called the crowd to Him again" Jesus publicly exposed the hypocrisy of the scribes and their traditions.

The NKJV has the term panta (i.e., all) instead of palin (i.e., again).

▣ "'Listen. . .understand'" These are both aorist active imperatives. This phrase introduces an important and shocking example.

7:15 This is a classical example of Jesus reinterpreting the OT (cf. Matt. 5:17-48). He is nullifying the food code of Lev. 11. This was a powerful way of asserting His authority (i.e., He could change or negate the OT, but not them). This also should be a word of warning to those who make a religious matter out of food and drink (cf. Rom. 14:13-23; 1 Cor. 8:1-13; 10:23-33). Jesus' words reveal the distinctive freedom of the New Covenant (cf. Rom.14:1-15:13; 1 Cor. 8-10).

7:16 This verse was included in many Greek uncial manuscripts (A, D, K, W, θ), the Diatessaron, and the Greek texts used by Augustine (cf. NKJV and NJB). However, it was omitted in MSS א, B, and L. It was possibly a scribal addition from Mark 4:9 or 23. The NASB (1995 Update) includes it in brackets to show that there is some doubt that it is original. The USB⁴ rates its omission as "A" (certain).

NASB (UPDATED) TEXT: MARK 7:17-23
¹⁷When he had left the crowd and entered the house, His disciples questioned Him about the parable. ¹⁸And He said to them, "Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, ¹⁹because it does not go into his heart, but into his stomach, and is eliminated?" (Thus He declared all foods clean.) ²⁰And He was saying, "That which proceeds out of the man, that is what defiles the man. ²¹For from within, out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries, ²²deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness. ²³All these evil things proceed from within and defile the man."

7:17 "His disciples questioned Him" Matthew 15:15 says Peter. Jesus' words were so shocking to these Jews of the first century! Jesus was cancelling Moses! Who was this unofficial rabbi claiming to be?

7:18 "'Are you so lacking in understanding also'" Jesus marveled at the disciples' slowness to comprehend. His message was so different from what they had heard all their lives (i.e., Pharisaic theology). Tradition is hard to correct (cf. Mark 4:13,40; 6:52; 8:21). Trusting Jesus as the promised Messiah meant a radical break with their cherished traditions and cultural expectations. The "Living Word" supercedes the "written word"! Believers worship Jesus, not the Bible.

Usually commentators say that Jesus rejected the oral tradition of the Jews, but always affirmed the OT laws. However, this rejection of the food laws and His rejection of Moses' teaching on divorce in Matt. 5:31-32 (cf. Mark 10:2-12) clearly shows that Jesus saw Himself as the proper interpreter and even Lord over the OT (cf. Matt. 5:38-39). He is God's ultimate revelation. None of us who cherish the Bible feel comfortable with this. We see the Bible as authoritative and relevant. However, how many other OT texts did Jesus see as not clearly revealing the Father's intent? This not only shocked the scribes, to an extent it shocks me! It reminds me that the OT is not mandatory for NT believers (cf. Acts 15; Galatians 3). It surely is Scripture and it surely reveals God, but I am not bound by its rituals or procedures (cf. Acts 15:6-11,19). I am bound by its world view and revelation of God and His purposes and promises (cf. Matt. 5:17-20)!

7:19

NASB, NRSV"(Thus He declared all foods clean)"
NKJV"thuspurifying all foods"
TEV"(. . .Jesus declared that all foods are fit to be eaten)"
NJB"(Thus he pronounced all food clean)"

The parentheses reflect the translators' view that it is an editorial comment (probably from Peter's experience in Acts 10). It is such an important NT truth (cf. Rom. 14:13-23; 1 Cor. 8:1-13; 10:23-33). Humans are not right with God based on what they eat or do not eat! The new covenant is not based on OT regulations (i.e., Leviticus 11; Acts 15). God looks at the heart, not the stomach!

7:20 The OT rabbis said that the mind was a fertile, prepared seed bed and that the eyes and ears are the windows of the soul. Whatever one allows to enter, takes root. Sin begins in the thought life and develops into actions. Human speech reveals the heart!

SPECIAL TOPIC: HUMAN SPEECH

7:21 "out of the heart of men" Jesus lists a series of sinful attitudes and actions. These same types of sins were condemned by the Stoics. Paul also has several lists of sins like this one (cf. Rom. 1:29-31; 1 Cor. 5:11; 6:9; 2 Cor. 12:20; Gal. 5:19-21; Eph. 4:31; 5:3-4; Col. 3:5-9; 2 Tim. 3:2-5). See SPECIAL TOPIC: VICES AND VIRTUES at 1 Peter 4:2.

▣ "fornications" The English word "pornography" shares the same root word as this Greek term. It meant any inappropriate sexual activity: premarital sex, homosexuality, bestiality, and even a refusal of Levirate responsibilities (a brother failing to sexually relate to the widow of a deceased brother in order to provide an heir).

In the OT there was a distinction between marital infidelity (adultery) and pre-marital promiscuity (fornication). However, this distinction is lost by the NT period.

▣ "murder. . .deeds of coveting. . .deceit. . .pride" These same terms describe the pagan world in Rom. 1:29-31. They show a heart out of control, a heart bent on "more for self at any cost."

▣ "adulteries" This is the word moicheia, which refers to extra-marital sexual relations (cf. 1 Cor. 6:9-10). It came to be used metaphorically for idolatry. In the OT YHWH was the husband and Israel was the wife; therefore, going after other gods was a form of infidelity.

▣ "sensuality" This is used in Rom. 13:13 to show how believers should not live. In Greek-English Lexicon of the New Testament Based on Semantic Domains, vol. 1, p. 771, Louw and Nida define this term as "behavior completely lacking in moral restraint, usually with the implication of sexual licentiousness." Notice how many of these terms imply an uncontrolled sexuality, so characteristic of pagan culture of the first century.

7:22 The order of this list of sins changes from translation to translation. In summary, life apart from God is out of bounds! Paul's list in Gal. 5:19-21 describes the evil and the list in Gal. 5:22-23 describes the godly.

NASB, NRSV,
NJB"envy"
NKJV"an evil age"
TEV"jealousy"

This is literally "an evil eye" (cf. NASB marginal note). In the Near East people were very conscious of someone putting a hex on them (i.e., active evil). In Hebrew it has the connotation of self-centered jealousy (cf. Deut. 15:9; Prov. 23:6).

NASB, NRSV,
TEV, NJB"slander"
NKJV"blasphemy"

The term is literally "blasphemy," which denoted saying something about someone that was not true. It can be used of slander or falsehoods about God or humans (cf. Acts 6:11; Rom. 2:24).

▣ "pride" This refers to a haughty, contemptuous, or proud person (cf. Luke 1:51; Rom. 1:30; 2 Tim. 3:2; James 4:6; 1 Pet. 5:5).

7:23 The parallel in Matt. 15:20 summarizes the whole argument (cf. 1 Sam. 16:7).

NASB (UPDATED) TEXT: MARK 7:24-30
²⁴Jesus got up and went away from there to the region of Tyre. And when He had entered a house, He wanted no one to know of it; yet He could not escape notice. ²⁵But after hearing of Him, a woman whose little daughter had an unclean spirit immediately came and fell at His feet. ²⁶Now the woman was a Gentile, of the Syrophoenician race. And she kept asking Him to cast the demon out of her daughter. ²⁷And He was saying to her, "Let the children be satisfied first, for it is not good to take the children's bread and throw it to the dogs." ²⁸But she answered and said to Him, "Yes, Lord, but even the dogs under the table feed on the children's crumbs." ²⁹And He said to her, "Because of this answer go; the demon has gone out of your daughter." ³⁰And going back to her home, she found the child lying on the bed, the demon having left.

7:24 "Tyre" This is northwest of the Sea of Galilee, out of the boundaries of the OT Promised Land. It was predominately a Gentile area. The phrase "and Sidon" is missing in a few ancient Greek manuscripts, such as D, L, and W, but is present in Matt. 15:21 and Mark 7:31 and in manuscripts א, A, and B, as well as the Vulgate and Peshitta.

▣ "yet He could not escape notice" This was the result of His miracles (cf. Mark 3:8). Even in a predominately Gentile area He could find no rest and private time with His disciples.

7:25 "little daughter had an unclean spirit" How children become demon possessed is not stated here nor in the account in Mark 9:17-29. In neither of these cases does it seem to be a familial spirit (i.e., demon passed from generation to generation within a family). See Special Topic: Exorcism at Mark 1:25.

▣ "fell at His feet" This was a cultural sign of (1) asking a request of a superior or (2) humility. It is possible that she had heard of Jesus' miracles and, out of desperation, approached this Jewish rabbi in fear!

7:26 "a Gentile, of the Syrophoenician race" Remember, Jesus helped other Gentiles (cf. Mark 5:1; 11:17; Matt. 8:5-13; John 4), but within the geographical boundaries of the Promised Land. If Jesus had begun a healing ministry in a Gentile land, He would have been rejected by the Jewish populace because of their prejudices.

There is an interesting parallel between Jesus' ministry to a Phoenician woman and Elijah's ministry to a Phoenician woman in 1 Kgs. 17. In both God's love, concern, and help are available to the hated Gentiles. This may have been another veiled evidence of His Messiahship.

In what language was this interchange between the woman and Jesus conducted? It would seem obvious that it had to have been Greek. Growing up in northern Palestine Jesus would have been tri-lingual. In Luke 4:16-20 Jesus reads from a Hebrew scroll of Isaiah. He would have been exposed to biblical Hebrew at synagogue school. He normally spoke Aramaic. He could speak Koine Greek (i.e., the private conversation with Pilate).

▣ "she kept asking" This is an imperfect tense. She asked repeatedly!

▣ "to cast the demon out" This is aorist active subjunctive. She still had some doubts about Jesus' ability or willingness to act, which is expressed by the subjunctive mood.

7:27 "the children" This familial term refers to Israel (cf. Matt. 15:24).

7:27-28

NASB, NRSV,
TEV"dogs"
NKJV, NJB"little dogs"

This is the only use of this term in the NT. Its harshness is diminished by the fact that it is diminutive in form (i.e., kunarion), "puppies" (NJB has "house-dogs"). The Jews called the Gentiles "dogs" as a term of derision. This dialogue was intended to help the disciples overcome their prejudice against Gentiles (cf. Matt. 15:23). Jesus recognized and publicly affirmed that her faith was great (cf. Matt. 15:28).

7:28 "'Lord'" This is probably used in the cultural sense of "sir" or "mister," as in John 4:11. This is surprisingly the only example of the use of kurios spoken to Jesus in Mark's Gospel.

▣ "the children's" This is literally "little children" (paidion). There are several diminutive forms found in this context. In Word Pictures in the New Testament, vol. 1, p. 326, A. T. Robertson says "the little children purposely dropped a few little crumbs for the dog." One wishes that Jesus' voice inflection, facial expressions, and body language could have been recorded. I think the encounter was much more positive than mere words can record.

▣ "children's crumbs" The wealthy used bread to wipe the hands after eating, like a napkin.

7:29 "'Because of this answer'" Jesus was impressed with this mother's attitude of persistence and faith (cf. Matt. 15:28). Jesus healed/delivered people based on the faith of another several times (cf. Mark 2:3-12; 9:14-29; Matt. 8:5-13).

▣ "go; the demon has gone out of your daughter" This woman believed Jesus that He could expel the demons even from a distance with no ritual or magic.

7:29,30 "has gone" In Mark 7:29 it is a perfect active indicative and in Mark 7:30 it is a perfect active participle, which focus on the abiding result of a past act. The demon was gone and would stay away.

7:30 "lying on the bed" This is a perfect passive participle which could be understood in two ways: (1) the demon had violently left (cf. Mark 1:26; 9:26) and thrown the little girl on the bed or (2) her demoniac condition had caused her to be bedridden.

NASB (UPDATED) TEXT: MARK 7:31-37
³¹Again He went out from the region of Tyre, and came through Sidon to the Sea of Galilee, within the region of Decapolis. ³²They brought to Him one who was deaf and spoke with difficulty, and they implored Him to lay His hand on him. ³³Jesus took him aside from the crowd, by himself, and put His fingers into his ears, and after spitting, He touched his tongue with the saliva; ³⁴and looking up to heaven with a deep sigh, He said to him, "Ephphatha!" that is, "Be opened!" ³⁵And his ears were opened, and the impediment of his tongue was removed, and he began speaking plainly. ³⁶And He gave them orders not to tell anyone; but the more He ordered them, the more widely they continued to proclaim it. ³⁷They were utterly astonished, saying, "He has done all things well; He makes even the deaf to hear and the mute to speak."

7:31 This geographical description is unusual. Sidon was north of Tyre on the coast, while the Decapolis was south and east of the Sea of Galilee. The NKJV has "departing from the region of Tyre and Sidon," but this translation is not supported by P⁴⁵, A, W, and the Peshitta. Most textual critics support the more difficult text which takes Jesus north and east before going south.

▣ "Sea of Galilee" This same body of water is called (1) Chennereth in the OT; (2) Lake of Gennesaret in Luke 5:1; and (3) Sea of Tiberias during the first century Roman period in John 6:1; 21:1.

▣ "region of Decapolis" This was the area of the Gedarene Demoniac (cf. Mark 5:1-20). It was also a Gentile area to the east and south of the Sea of Galilee. Jesus' ministry in these areas shows His love for the Gentiles.

7:32 "was deaf and spoke with difficulty" This term is used only here in the NT and in the Septuagint in Isa. 35:6. Verse 37 may relate to Isa. 35:5-6, which describes the future healing ministry of the Messiah.

▣ "to lay His hand on him" See Special Topic following.

SPECIAL TOPIC: LAYING ON OF HANDS IN THE BIBLE

7:33 "took him aside from the crowd" This was both to stop the stories about His healing and to make the man feel more at ease (cf. Mark 8:23).

▣ "put His fingers into his ears" Jesus was communicating to the man what He was trying to do in culturally acceptable physical gestures (i.e., a finger in the ear and saliva on the tongue).

▣ "He touched his tongue with the saliva" Saliva was commonly used medicinally in the first century Mediterranean world. It was meant to increase the man's faith.

7:34 "and looking up to heaven" This was the standard physical posture for Jewish prayer in Jesus' day (i.e., standing, eyes open, head raised, hands raised).

▣ "with a deep sigh" This refers to an inarticulate sound that expresses strong emotion (cf. Rom. 4; 8:22-23; 2 Cor. 5:12). Whether it is positive (cf. Mark 7:34; Rom. 8:26) or negative (cf. Acts 7:34; James 5:9) depends on the literary context. This may have revealed Jesus' grief over sin and sickness in a world devastated by rebellion. A compound form of this term appears in Mark 8:12.

▣ "Ephphatha" This is an Aramaic aorist passive imperative, meaning "be opened" (and they were, cf. Mark 7:35). Peter remembered the very Aramaic words which Jesus spoke and Mark translated it into Greek for his Gentile (i.e., Roman) readers. See note at Mark 5:41.

7:36 "He gave them orders not to tell anyone" The reason for this was that the gospel was not yet complete. Jesus did not want to be known as a miracle worker. The press of the crowds was already a problem. This "Messianic Secret" is characteristic of Mark. However, it is surprising because Jesus does so many acts and says such revealing things about Himself in Mark. Jesus clearly reveals Himself as Messiah and fulfills current Jewish expectations to those who had spiritual eyes to see!

7:37 Healing the deaf was a clear Messianic sign (cf. Isa. 35:5-6).

▣ "'He has done all things well'" This is a perfect active indicative. What a summary statement made by the people of northern Palestine!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How should we relate to tradition? Define tradition.

2. Was Jesus setting aside the Old Testament? If so how do we treat the OT as inspired? (Mark 7:19)

3. Explain the difference between Jesus' view of religion and that of the Pharisees.

4. Why did Jesus go into a predominately Gentile area? (Mark 7:24)

5. How did a child become demon possessed? Does it happen today? (Mark 7:25)

6. Why did Jesus tell them not to tell anyone about the man's healing? (Mark 7:36)

Mark 8

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Feeding of the Four Thousand	Feeding the Four Thousand	Four Thousand Fed	Jesus Feeds Four Thousand People	Second Miracle of the Loaves
8:1-10	8:1-10	8:1-10	8:1-3	8:1-10
			8:4
			8:5
			8:6-10
Demand for a Sign	The Pharisees Seek a Sign	Sayings on Signs	The Pharisees Ask for a Miracle	The Pharisees Ask for a Sign from Heaven
8:11-13	8:11-12	8:11-13	8:11-12	8:11-13
	Beware of the Leaven of the Pharisees and Herod
	8:13-21		8:13
The Leaven of the Pharisees and Herod		Yeast of the Pharisees	The Yeast of the Pharisees and of Herod	The Yeast of the Pharisees and of Herod
8:14-21		8:14-21	8:14-15	8:14-21
			8:16
			8:17-19
			8:20
			8:21
The Healing of a Blind Man at Bethsaida	A Blind Paralytic Healed at Bethsaida	A Blind Man Healed	Jesus Heals a Blind Man at Bethsaida	Cure of a Blind Man at Bethsaida
8:22-26	8:22-26	8:22-26	8:22-23	8:22-26
			8:24
			8:25-26
Peter's Declaration about Jesus	Peter Confesses Jesus as the Christ	Peter's Confession	Peter's Declaration about Jesus	Peter's Confession of Faith
8:27-30	8:27-30	8:27-30	8:27	8:27-30
			8:28
			8:29a
			8:29b
			8:30
Jesus Foretells His Death and Resurrection	Jesus Predicts His Death and Resurrection		Jesus Speaks about His Suffering and Death	First Prophecy of the Passion
8:31-9:1	8:31-33	8:31-33	8:31-33	8:31-33
	Take Up the Cross and Follow Him	On Discipleship		The Condition of Following Jesus
	8:34-9:1	8:34-9:1	8:34-9:1	8:34-9:1

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

SYNOPTIC GOSPEL PARALLELS

A. One wonders whether Jesus fed crowds often or, for some reason unknown to modern Western interpreters, this event is repeated (i.e., 6:34-44 and 8:1-10).

B. Mark 8:10-12 is paralleled in Matt. 15:39-16:4.

C. Mark 8:13-26 is paralleled in Matt. 16:5-12.

D. Mark 8:27-30 is paralleled in Matt. 16:13-20 and Luke 9:18-21.

E. Mark 8:31-37 is paralleled in Matt. 16:21-26 and Luke 9:22-25.

F. Mark 8:38-9:1 is paralleled in Matt. 16:27-28 and Luke 9:26-27.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MARK 8:1-10
¹In those days, when there was again a large crowd and they had nothing to eat, Jesus called His disciples and said to them, ²"I feel compassion for the people because they have remained with Me now three days and have nothing to eat. ³If I send them away hungry to their homes, they will faint on the way; and some of them have come from a great distance." ⁴And His disciples answered Him, "Where will anyone be able to find enough bread here in this desolate place to satisfy these people?" ⁵And He was asking them, "How many loaves do you have?" And they said, "Seven." ⁶And He directed the people to sit down on the ground; and taking the seven loaves, He gave thanks and broke them, and started giving them to His disciples to serve to them, and they served them to the people. ⁷They also had a few small fish; and after He had blessed them, He ordered these to be served as well. ⁸And they ate and were satisfied; and they picked up seven large baskets full of what was left over of the broken pieces. ⁹About four thousand were there; and He sent them away. ¹⁰And immediately He entered the boat with His disciples and came to the district of Dalmanutha.

8:1 "In those days" This account occurred in the mostly Gentile Decapolis area (cf. Mark 7:31).

▣ "there was again a large crowd" This characterized Jesus' ministry during this period.

8:2 "I feel compassion for the people" This term "compassion" comes from the Greek term for the lower organs of the body. (Liver, kidneys, bowels). In the OT the Jews assigned the seat of the emotions to the lower viscera.

Jesus loves people (cf. Mark 1:41; 6:34; 8:2; 9:22; Matt. 9:36; 14:41; 15:32; 18:27; 20:34; Luke 7:13; 10:33). These people had been rejected by rabbis all their lives. They swarmed to Jesus' care.

▣ "they have remained with Me now three days" This was an extended teaching time. The Jews counted days from evening twilight to evening twilight. Any part of a day was counted; therefore, this does not necessarily refer to three full, 24 hour days. They could not pull themselves away even to buy more food. They had now eaten all they had brought.

8:3 "if" This is a third class conditional sentence, which speaks of potential action. Jesus is not asserting that they are all on the point of physical collapse, but some are sick and weak and might faint.

▣ "they will faint on the way" This fainting would be caused by lack of food. See Jdgs. 8:15 and Lam. 2:19 in the Septuagint. They had used all the food they brought and had been fasting.

▣ "some of them have come from a great distance" This shows how Jesus' fame as a miracle worker had spread. Desperate people go anywhere, try anything for help!

8:4 "'Where will anyone be able to find enough bread'" Even if they had the money there was still no place to purchase food. Jesus was testing the disciples' faith in His provision! They failed again (cf. Mark 6:34-44).

8:6 "sit down" This refers to a reclining position, which implied get ready for food.

8:6-8 "bread. . .fish" This was the normal daily diet of the people of Palestine. This is so similar to 6:34-44.

▣ "gave thanks" This prayer of blessing over food acknowledges God's daily care and provision (cf. Matt. 6:11). Jews always prayed before eating.

▣ "broke. . .served" This is an aorist followed by an imperfect tense. The miracle of multiplication occurred when Jesus broke the bread as in Mark 6:41.

8:8 "seven large baskets full of what was left over" This is a different word for basket from 6:43. These baskets were very large (cf. Acts 9:25). These remaining pieces were collected for later use. However, from Mark 8:14 we learn the disciples forgot and left them.

8:9 "About four thousand" Matthew15:83 adds "men," which means the crowd was larger. There were probably not a large number of women and children in this isolated area, but there were surely some.

8:10 "immediately" See note at Mark 1:10.

▣ "the district of Dalmanutha" There are several variants in this phrase. The problem is that no place by this name was known in the Palestine of Jesus' day. Therefore, scribes changed the place name to match Matthew's "Magadan" (NKJV "Magdala").

NASB (UPDATED) TEXT: MARK 8:11-12
¹¹The Pharisees came out and began to argue with Him, seeking from Him a sign from heaven, to test Him. ¹²Sighing deeply in His spirit, He said, "Why does this generation seek for a sign? Truly I say to you, no sign will be given to this generation." ¹³Leaving them, He again embarked and went away to the other side.

8:11 "Pharisees. . .began to argue with Him" This was a common occurrence. They could not deny His authority, power, or popularity, so they tried to trick Him into answering questions which would alienate part of His audience. See Special Topic on Pharisees at Mark 2:16.

▣ "a sign from heaven" In John's Gospel the word "sign" had a special meaning, but here it refers to the Pharisees' request for proof of His authority, possibly (1) a prediction (cf. Deut. 13:2-5; 18:18-22); (2) a heavenly sign (cf. Isa. 7:11; 38:7-8); or (3) an apocalyptic sign (militaristic victory over enemies).

▣ "to test Him" The word peirazō has the connotation of to try, test, or tempt "with a view of destruction." This may be a veiled reference to the unbelief of the wilderness wanderings (cf. Exod 17:7; Num. 14:11-12,22; Deut. 33:8). See Special Topic on Greek Terms for "Testing" at Mark 1:13.

8:12 "Sighing deeply" This is a compound and thereby intensified form of "groaned" (cf. Mark 7:34). Jesus had showed them His authority already by deed and word, but their spiritual blindness remained.

▣ "in His spirit" This refers to Jesus' personhood (cf. Mark 2:8). It has the same connotation in Mark 14:38 in respect to human beings. The term "spirit" is used in Mark for

1. the Holy Spirit (Mark 1:10,12)

2. unclean spirits (i.e., demons, Mark 1:23,26,27; 3:11,30; 5:2,8,13; 6:7; 7:25; 9:17,20,25)

3. the human spirit (Mark 2:8; 8:12; 14:38)

▣ "'this generation'" This term also has OT implications connected to the wilderness wandering period (cf. Num. 32:13; Deut. 1:35; 32:5,20).

▣ "Truly" This is literally "amen." See Special Topic "Amen" at Mark 3:28.

▣ "'I say to you, no sign will be given to this generation'" This is a Hebrew idiom of strong negation (not a Greek conditional sentence) involving an understood, yet unexpressed, oath. When compared to Matt. 16:4 Jesus obviously meant no further signs. Jesus had given them many signs (i.e., OT prophecies fulfilled in His acts and words), but they refused to accept them or Him because He challenged their traditions, cultural position, and popularity.

8:13 Jesus traveled extensively in northern Palestine because He wanted all to hear His message but also because of the press of the crowds.

NASB (UPDATED) TEXT: MARK 8:14-21
¹⁴And they had forgotten to take bread, and did not have more than one loaf in the boat with them. ¹⁵And He was giving orders to them, saying, "Watch out! Beware of the leaven of the Pharisees and the leaven of Herod." ¹⁶They began to discuss with one another the fact that they had no bread. ¹⁷And Jesus, aware of this, said to them, "Why do you discuss the fact that you have no bread? Do you not yet see or understand? Do you have a hardened heart? ¹⁸ Having eyes, do you not see? And having ears, do you not hear? And do you not remember, ¹⁹when I broke the five loaves for the five thousand, how many baskets full of broken pieces you picked up?" They said to Him, "Twelve." ²⁰"When I broke the seven for the four thousand, how many large baskets full of broken pieces did you pick up?" And they said to Him, "Seven." ²¹And He was saying to them, "Do you not yet understand?"

8:14 This is obviously an eyewitness detail from Peter.

8:15 "He was giving orders to them" This is an imperfect middle indicative from a strong term "to order with authority" (cf. Mark 5:43; 7:36; 8:15; 9:9). This term is characteristic of Mark (i.e., often related to the "Messianic Secret").

NASB, NRSV"Watch out!"
NKJV"Take heed"
TEV"Take care"
NJB"Keep your eyes open"

This is literally "see" (i.e., horaō). It is a present active imperative, which implies continuing diligence to maintain proper vigilance.

NASB, NKJV,
NRSV"Beware"
TEV"be on your guard against"
NJB"look out for"

This is also a present active imperative. Both of these sharp commands are from different Greek words meaning "to see" (i.e., horaō and blepō), implying that believers must be constantly on guard (cf. Mark 4:24; 12:38; 13:5,9,23,33) against self-righteous legalism and institutionalism.

▣ "'of Herod'" Early scribes tended to standardize the sayings of Jesus. In Mark 3:6 and 12:13 Jesus says "Herodians"; therefore, the Greek manuscripts P⁴⁵, G, and W, as well as some versions of the Vulgate, and Coptic translations, changed this genitive form. The overwhelming Greek manuscript attestation is genitive (cf. MSS א, A, B, C, D, and L). See Special Topic on the family of Herod at Mark 1:14.

▣ "leaven" This was usually a symbol of corruption, as it is in this text (cf. 1 Cor. 5:6-8; Gal. 5:9). This may be a word play in Aramaic because the terms "leaven" and "word" are very similar. The disciples' problem was the same as the Pharisees, that is spiritual dullness or blindness. They must constantly be on guard against it. The Herods represented the opposite problem—the worldliness, the status quo at any cost!

8:16 "began to discuss with one another the fact that they had no bread" This is an imperfect tense. The disciples had not learned the lesson yet. Jesus will supply all needs! Jesus is talking about corrupting influences and they think He's talking about food!

The NKJV adds the word "saying" into this abbreviated sentence (as do many later minuscule Greek manuscripts) following Matt. 16:7. The NASB accomplished the same purpose by the addition of italicized words (i.e., "began" and "the fact").

8:17 "Jesus, aware of this" It is not always obvious as to how Jesus knew things. Sometimes it is supernatural knowledge and other times knowing peoples' behavior and characteristics.

▣ "'Why do you discuss the fact that you have no bread'" This is the first in a series of six or seven questions in which Jesus expresses His disappointment that His own disciples do not yet understand! This entire context of Mark reveals how hard it was for "friend and foe" to comprehend Jesus' radically new message. His disciples, His family, His hometown, the crowds, and the religious leaders all did not have spiritual eyes or ears!

▣ "'Do you not yet see or understand'" This is a recurrent theme (cf. Mark 8:21; 6:52). Jesus' family, hometown, own disciples, townspeople, and religious leaders do not understand Him. Possibly this is a way to show the spiritual climate before the fullness of the Spirit comes at Pentecost (or the Messianic Secret is revealed in the crucified, risen Lord).

▣ "'Do you have a hardened heart'" This is a perfect passive participle implying a settled spiritual condition brought about by an outside agent (cf. Mark 4:13,40; 6:52; 7:18; 8:17,21,33; 9:10,32). This is exactly what will happen to Judas Iscariot. See SPECIAL TOPIC: THE HEART at Mark 2:6.

8:18 This is an OT quote from Ezekiel 12:2 (cf. Jer. 5:21), which theologically parallels Isa. 6:9-10 (cf. Mark 4:12). The OT prophets spoke the word of God, but were misunderstood because of the spiritual condition of their hearers. These OT quotes are in a grammatical form which expects a "yes" answer.

▣ "'And do you not remember'" Jesus is chiding them for their lack of spiritual understanding related to the miraculous feedings (cf. Mark 8:17-21). This phrase also has an OT orientation (cf. Deut. 4:9-10; 8:11,19). God's people must retain and act on God's truths.

8:19 "baskets" This is a different term from 8:8. This is the term used in Mark 6:43 (i.e., smaller baskets). He is reminding them of the previous miraculous feeding. They had not made the connection (cf. Mark 8:32-33; 9:32-34; 10:35-37).

8:20 Verse 19 refers to the feeding in Mark 6, but verse 20 refers to the current feeding in Mark 8.

NASB (UPDATED) TEXT: MARK 8:22-26
²²And they came to Bethsaida. And they brought a blind man to Jesus and implored Him to touch him. ²³Taking the blind man by the hand, He brought him out of the village; and after spitting on his eyes and laying His hands on him, He asked him, "Do you see anything?" ²⁴And he looked up and said, "I see men, for I see them like trees, walking around." ²⁵Then again He laid His hands on his eyes; and he looked intently and was restored, and began to see everything clearly. ²⁶And He sent him to his home, saying, "Do not even enter the village."

8:22 "a blind man" One of Isaiah's prophecies about the Messiah was that He would bring sight to the blind (cf. Isa. 29:18-35:5; 42:7,16,18,19).

Physical blindness is an OT metaphor for spiritual blindness (cf. Isa. 56:10; 59:10). This same play on physical and spiritual blindness is graphically seen in John 9. This is obviously related to the disciples' blindness in Mark 8:15,18.

8:23 "brought him out of the village" This was for the purpose of putting the man at ease and keeping the healing a secret (cf. Mark 7:33; 8:26).

▣ "spitting on his eyes and laying His hands on him" These were both cultural ways of healing, one physical and one spiritual. It was meant to build the man's faith. See SPECIAL TOPIC: LAYING ON OF HANDS at Mark 7:32.

8:24 "'I see men, for I see them like trees'" Jesus was not limited in power, but was working with this man's faith. This is the only partial healing or healing in stages that is recorded in the Gospels.

8:25 This verse starts with Jesus laying hands on the man's eyes. Then the action switches to the man (cf. NJB). He must focus and look intently (cf. Matt. 7:5). When he cooperates, his sight immediately is restored.

8:26 This refers to Mark's repeated references to Jesus emphatically telling people He healed not to broadcast their healing. The Textus Receptus (i.e., KJV or NKJV) even adds a phrase making this more specific. Jesus did not want to be known as a healer. He used healing to show the mercy of God, build the disciples' faith, and confirm His teaching ministry.

NASB (UPDATED) TEXT: MARK 8:27-30
²⁷Jesus went out, along with His disciples, to the villages of Caesarea Philippi; and on the way He questioned His disciples, saying to them, "Who do people say that I am?" ²⁸They told Him, saying, "John the Baptist; and others say Elijah; but others, one of the prophets." ²⁹And He continued by questioning them, "But who do you say that I am?" Peter answered and said to Him, "You are the Christ." ³⁰And He warned them to tell no one about Him.

8:27-30 This event is a watershed event in the Gospel of Mark. The miracle stories that affirm the power, authority, and deity of Jesus cease. From this point on the emphasis is the crucifixion. Mark's Gospel changes from a focus on who He is to His great redemptive act (i.e., what He did).

8:27 "to the villages" Matthew 16:13 has "into the district of." Jesus wanted to do two things (1) get away from the crowds and (2) preach in all the villages. In this case reason #1 is predominate.

▣ "Caesarea Philippi" This city is about 25 miles north of the Sea of Galilee in a predominately Gentile area. It was controlled by Herod Philip, not Herod Antipas.

▣ "on the way He questioned" As they were walking Jesus began (imperfect tense) conversing with them.

▣ "'Who do people say that I am'" Matthew 16:13 has "Son of Man," which was Jesus' self-chosen title. This is the central religious question.

8:28 "John the Baptist" This was Herod Antipas' opinion, as well as some of the people's opinion (cf. Mark 6:14,16; Luke 9:19).

▣ "Elijah" This would imply that Jesus was the forerunner of the Messiah (cf. Mal. 4:5).

▣ "one of the prophets" Matthew 16:14 has "Jeremiah." All of these options involved a resuscitation and were honorific titles, but not exclusively Messianic.

8:29 "'who do you say that I am'" This is plural and was addressed to all the disciples. "You" is emphatic in Greek because the pronoun is fronted (i.e., put first in the sentence).

▣ "'You are the Christ'" Peter, the extrovert of the group, answers first. This is a transliteration of the Hebrew "Messiah" (BDB 603), which means "the Anointed One." Jesus was reluctant to publicly accept this title because of the Jews' false political, militaristic, and nationalistic interpretations. In this private setting He accepts, even seeks this title. The parallel of Matt. 16:16 has the full title, "the Christ, the Son of the Living God." Mark (Peter's recorder) omits Jesus' praise of Peter (cf. Matt. 16:17,19).

8:30 "He warned them to tell no one about Him" This is another example of the Messianic Secret so common in Mark (cf. Mark 1:33-34,43; 3:12; 4:11; 5:43; 7:24,36; 8:26,30). They knew the title but not the mission!

NASB (UPDATED) TEXT: MARK 8:31-33
³¹And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. ³²And He was stating the matter plainly. And Peter took Him aside and began to rebuke Him. ³³But turning around and seeing His disciples, He rebuked Peter and said, "Get behind Me, Satan; for you are not setting your mind on God's interests, but man's."

8:31 "He began to teach them" The imperfect tense can mean (1) the beginning of an act or (2) the continuing of an act in past time. Here #1 is implied by the context, but there is another imperfect in Mark 8:32 which implies #2. This is Jesus' first prediction of His suffering and death, but there are others (cf. Mark 9:12,31; 10:33-34).

▣ "the Son of Man must" This shows that Jesus clearly understood His mission and its cost (cf. Mark 10:45). This was exactly the type of predictive sign the Pharisees were seeking in Mark 8:12 to confirm a true prophet (cf. Deut. 13:2-5; 18:18-22).

▣ "suffer many things" This was the aspect of the Messiah's ministry that the Jews missed (cf. Gen. 3:15; Psalm 22; Isa. 52:13-53:12; Zech. 9-14). In Jewish thought the Messiah was seen as a descendant of David, a militaristic champion of Israel. But He would also be a priest, as in Psalm 110 and Zechariah 3-4. This dual nature is reflected in the Dead Sea Scrolls community's expectation of two Messiahs, one royal (from Judah) and one priestly (from Levi). This dynamic leadership role expectation seemed totally separate from a suffering, dying Messiah.

Jesus tried several times to inform the disciples about His prophesied suffering (cf. Mark 8:31; 9:12,30-31; 10:33-34), but they could not understand (cf. Mark 8:32-33; 9:32-34; 10:35-37).

▣ "be rejected" This means "disapproved" because Jesus did not meet the Jewish leadership's preconceived Messianic understandings. He did not fit their expectations.

▣ "by the elders and the chief priests and the scribes" This was a way of referring to the Sanhedrin, a council of seventy leaders from Jerusalem analogous to a supreme court. See Special Topic at Mark 12:13.

▣ "be killed. . .rise again" This is the essence of the gospel message: a substitutionary sacrifice, and a glorious divine confirmation of its acceptance.

SPECIAL TOPIC: THE RESURRECTION

▣ "after three days rise again" This phrase could refer to Hos. 6:1-2. It is interpreted in a similar way in the Aramaic Targum on this verse. However, Jesus seems to be making an allusion to Jonah 1:17 (cf. Matt. 12:39; 16:4). This type of predictive sign was exactly what the Pharisees were asking for in Mark 8:12 (cf. Matt. 16:4). This type of prediction was the basis of defining a true prophet according to Deut. 13:2-5; 18:18-22. Jesus gave them sign after sign, but they could not, would not see!

8:32

NASB"He was stating this matter plainly"
NKJV"He spoke this word openly"
NRSV, NJB"He said all this quite openly"
TEV"He made this very clear to them"

This is another imperfect tense as in Mark 8:31. There it meant "began," but here it might refer to repeated action (i.e., Jesus told them about His suffering and death several times). He spoke to them plainly—no parables, no symbols, no metaphors (cf. John 10:24; 11:14; 16:25,29; 18:20).

▣ "Peter took Him aside" This was done in sincerity, but not with understanding. Peter is acting as Satan's surrogate as to how to use His Messianic office to reach and save people (cf. Mark 1:12-13; Matt. 4:1-11).

▣ "and began to rebuke Him" This is a strong Greek word (cf. LXX of Gen. 37:10; Luke 4:41; 2 Tim. 4:2). It is used of Jesus in Mark 1:25; 3:12; 4:39; and 9:25. In this context Peter "scolded" or "censured" Jesus for His remarks. Surely his motive was to protect Jesus, not condemn Him. Peter did not understand the vicarious and prophetic nature of Jesus' suffering.

Jesus rebukes Peter in Mark 8:33 for his lack of spiritual insight and slowness to understand.

8:33 "seeing His disciples" Jesus spoke this word to Peter, but in a sense He was addressing all the disciples.

▣ "Get behind Me, Satan" This is a present active imperative. Jesus commands Peter to remove himself from Jesus' sight. This has OT connotations of rejection (i.e., "cast behind the back," cf. 1 Kgs. 14:9; Ezek. 23:35). Without realizing it, Peter was tempting Jesus in the very same way that Satan did in the wilderness (cf. Mark 1:12-13; Matt. 4:1-11). Satan tried to get Jesus to win human allegiance in any way but Calvary (i.e., feed them, show them miracles, compromise His message). Peter did not realize that Jesus' suffering and death was the plan of God (cf. Mark 10:45; Acts 2:23; 3:18; 4:28; 13:29; 2 Cor. 5:21). See SPECIAL TOPIC: SATAN at Mark 1:13.

Often the most painful and subtle temptations come from friends and family! The Kingdom of God, not personal preferences, personal privileges, or personal goals, is the highest priority (cf. Mark 8:34-38).

NASB (UPDATED) TEXT: MARK 8:34-9:1
³⁴And He summoned the crowd with His disciples, and said to them, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. ³⁵For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it. ³⁶For what does it profit a man to gain the whole world, and forfeit his soul? ³⁷For what will a man give in exchange for his soul? ³⁸For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels. ^9:1And Jesus was saying to them, 'Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power."

8:34 "summoned the crowd with His disciples" Mark is the only Gospel that records the presence of the crowd at Caesarea Philippi. Usually this event is seen as a private teaching time, but obviously others were present. This crowd would have included may non-Jews and probably no Pharisees or religious leaders because it was out of the traditional promised land in a Gentile area. It is to this crowd that Jesus reveals the true cost of discipleship, the radical, total surrender needed to follow Him. He bids them follow, but clearly states the cost!

▣ "if" This is a first class conditional sentence, which is assumed true from the author's perspective or for his literary purpose.

▣ "anyone wishes to come after Me" Notice the universal invitation to be Jesus' disciples. But there is a cost (i.e., salvation is free, but discipleship is necessary and very expensive personally). It is interesting that Jesus' very words to Peter in Mark 8:33 (hupage opisō mou) are now used again (opisō mou), but in the sense of "come after me" (i.e., discipleship). There is an inappropriate followship (Peter as Satan's surrogate) and an appropriate followship (i.e., selfless service). The very thing Peter rebukes Jesus for thinking is now clearly stated as the goal for all, "take up your cross"!

▣ "he must deny himself" This is an aorist middle imperative of a term which implies "to deny," "to disown," "to renounce," or "to disregard" (cf. Matt. 16:24; 20:35,75; Mark 8:34; 14:30,32,72; Luke 9:23; 12:9; 23:34,61; John 13:38).

The fall (cf. Genesis 3) has made mankind's independence and self-centeredness the goal of life, but now believers must return to selfless dependence on God. Salvation is the restoration of the image of God in humanity, damaged in the fall. This allows intimate fellowship with the Father, which is the goal of creation.

▣ "take up his cross" This is an aorist active imperative. This phrase "take up your cross" referred to a condemned criminal having to carry his own crossbar to the place of crucifixion. This was a cultural metaphor for a painful, shameful death. In this context it refers to "death to our old sin nature." The gospel is a radical call for once-and-for-all followship, discipleship (cf. Matt. 10:38; 16:24; Luke 9:23; 14:27; 17:33; John 12:25). As Jesus laid down His life for others, so we must follow His example (cf. 2 Cor. 5:14-15; Gal. 2:20; 1 John 3:16). This clearly demonstrates that the results of the fall have been removed.

▣ "and follow Me" This is present active imperative. This is the language of rabbinical discipleship. Christianity is a decisive choice followed by continual discipleship (cf. Matt. 28:19-20; Eph. 2:8-10).

8:35-37 "save his life. . .lose his life" This is a play on the Greek word for "self," psuchē. In this context there is a contrast between spiritual living (Kingdom focused) and selfish living (earthly, self-centeredness). The Williams translation of the NT has "higher life. . .lower life." If we live for Christ we shall live eternally; if we live for self we are spiritually dead (cf. Gen. 3; Isa. 59:2; Rom. 5:18-19; 7:10-11; 8:1-8; Eph. 2:1,5; Col. 2:13; James 1:15) and one day will be eternally dead (cf. Rev. 2:11; 20:6,14; 21:8). This truth is similar to the parable of "the rich fool" (cf. Luke 12:16-20).

8:35 "gospel's" This is a compound of eu (good) and angelos (message). It originally meant proclaim good tidings, but it came to be used for the message about Jesus as the Messiah bringing salvation (and all its connected doctrines). It stands for the truths of Christianity and the proclaiming of those truths. Mark's Gospel may have been the first to use it in this sense (cf. Mark 1:1,14-15; 8:35; 10:29; 14:9).

8:36 "'to gain the whole world'" This also was one of Satan's temptations to Jesus (cf. Matt. 4:8-9).

▣ "'and forfeit his soul'" This is an aorist passive infinitive of a term used to describe the loss of something which one previously possessed (cf. Matt. 16:26; Acts 27:10).

8:37 This is a powerful question. Where is the priority, present life or eternal life? Selfish living robs one of the joy of life and the gift of life! This life is both a gift and a stewardship.

8:38 "'whoever is ashamed of Me and My words'" This refers to the time when each person is confronted with the gospel. This same truth is expressed in a different way in Matt. 10:32-33 and Luke 12:8-9. What people decide today about the gospel determines their future. Jesus is the gospel!

This phrase is a third class conditional sentence, which introduces a contingency (cf. TEV and NJB).

▣ "'in this adulterous and sinful generation'" The Jews in the interbiblical period developed a theology of two ages. The current age was dominated by sin, self, and unrighteousness. See Special Topic: The Two Jewish Ages at Mark 13:8. However, God was going to send the Messiah and establish a new age of righteousness. Jesus is stating that He Himself was inaugurating this new day and that this new righteousness depends (i.e., is contingent upon, cf. John 1:12; 3:16) on one's personal faith and trust in Him, not one's human performance (cf. Jer. 31:31-34; Matt. 5:20).

▣ "'the Son of Man'" This is Jesus' self-designation; it had no nationalistic, militaristic, or exclusivistic implications in first century Judaism. The term comes from its typical usage in Ezek. 2:1 and Ps. 8:4 ,where it meant "human being" and Dan. 7:13, where it implies Messiah and Deity (i.e., riding on the clouds of heaven, approaching God and receiving the eternal kingdom). The term combines the twin aspects of Jesus' person, fully God and fully man (cf. 1 John 4:1-3).

▣ "when He comes" The OT clearly reveals one coming of the Messiah. However, Jesus' earthly life showed that Gen. 3:15; Psalm 22; Isaiah 53; and Zechariah 9-14 also refer to a suffering of the Messiah. The second glorious coming of the Messiah as Lord and Judge of the cosmos will be exactly the way the Jews were expecting Him to come the first time. Their closed-minded, theological dogmatism caused them to reject Jesus.

The Second Coming is a major and oft repeated NT truth (cf. Matt. 10:23; 16:27-28; 24:3,27,30,37; 26:64; Mark 8:38-39; 13:26; Luke 21:27; John 21:22; Acts 1:11; 1 Cor. 1:7; 15:23; Phil. 3:20; 1 Thess. 1:10; 2:19; 3:13; 4:16; 2 Thess. 1:7,10; 2:1,8; James 5:;7-8; 2 Pet. 1:16; 3:4,12; 1 John 2:28; Rev. 1:7).

▣ "'in the glory of His Father with the holy angels'" This is an OT prediction from Dan. 7:10 (cf. Matt. 16:27; Mark 13:20; Luke 9:26; 2 Thess. 1:7). This refers to the Second Coming. This was another way of asserting the deity of Jesus. Several times in Matthew the angels are the eschatological gatherers and dividers of humanity (cf. Mark 13:39-41,49; 24:31).

▣ "glory" In the OT the most common Hebrew word for "glory" (kabod) was originally a commercial term (which referred to a pair of scales) meaning "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (cf. Exod. 15:16; 24:17; Isa. 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exod. 33:17-23; Isa. 6:5). God can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; John 14:8-9; Heb. 1:3; James 2:1).

The term "glory" is somewhat ambiguous.

1. it may be parallel to "the righteousness of God"

2. it may refer to the "holiness" or "perfection" of God

3. it could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but which was later marred through rebellion (cf. Gen. 3:1-22)

It is first used of YHWH's presence with His people in the cloud of glory during the wilderness wandering period (cf. Exod. 16:7,10; Lev. 9:23; Num. 14:10).

9:1 There have been many theories to explain Jesus' statement. It may have referred to

1. Jesus' ascension

2. the Kingdom already present in Jesus

3. the coming of the Spirit at Pentecost

4. the destruction of Jerusalem in a.d. 70

5. the expectation of Jesus' early return

6. the rapid spread of Christianity

7. the transfiguration.

These theories focus on different phrases in the text: (1) "some of the people standing here"; (2) "the Kingdom of God"; or (3) "come in its power." The best guess is #7 because of the immediate context of Mark. 9:2-13 and 2 Pet. 1:16-18. Also, no other theory can explain all three aspects of the text. But realize if it does, then it only referred to Peter, James, and John.

▣ "Truly" This is literally "amen." See Special Topic at Mark 3:28.

▣ "will not taste death" This is a strong double negative used as a metaphorical phrase (i.e., experience cessation of life).

▣ "the kingdom of God" See note at a 1:15.

▣ "it has come with power" This is a perfect active participle, which implies the full and complete coming of the kingdom. This is in contrast to the fact that the kingdom, in some real sense, was inaugurated with Jesus' coming (i.e., incarnation), but a future event is to be expected (i.e., Second Coming).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Did Jesus feed two large crowds or is there one feeding from two perspectives?

2. What kind of "sign" did the Pharisees want?

3. Why did Jesus chide the disciples?

4. Why did Jesus only partially cure the blind man the first time?

5. Why is Matthew's account so much fuller than Mark's account of Peter's confession?

6. What exactly did Peter's confession imply about Jesus?

7. Why were the disciples so shocked at Jesus' teaching about His death at Jerusalem?

8. Explain in your own words what verses 34-38 mean.

Mark 9

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Transfiguration of Jesus	Jesus Transfigured on the Mount	The Transfiguration	The Transfiguration	The Transfiguration
9:2-8	9:2-13	9:2-8	9:2-6	9:2-8
		Prophesies about Elijah	9:7-8	The Question about Elijah
9:9-13		9:9-13	9:9	9:9-13
			9:10-11
			9:12-13
The Healing of a Boy with an Unclean Spirit	A Boy is Healed	Epileptic Child Healed	Jesus Heals a Boy with an Evil Spirit	The Epileptic Demonic
9:14-29	9:14-29	9:14-29	9:14-16	9:14-29
			9:17-18
			9:19-20a
			9:20b-21a
			9:21b-22
			9:23
			9:24
			9:25
			9:26-27
			9:28
			9:29
Jesus Again Foretells His Death and Resurrection	Jesus Again Predicts His Death and Resurrection	The Passion Foretold	Jesus Speaks Again About His Death	Second Prophecy of the Passion
9:30-32	9:30-32	9:30-32	9:30-31	9:30-32
			9:32
Who is Greatest?	Who is Greatest?	True Greatness	Who is Greatest?	Who is Greatest?
9:33-37	9:33-37	9:33-37	9:33	9:33-37
			9:34-37
He Who Is Not Against Us is For Us	Jesus Forbids Sectarianism	The Unknown Exorcist	Whoever Is Not Against Us is For Us	On Using the Name of Jesus
9:38-41	9:38-41	9:38-41	9:38	9:38-40
			9:39-41	Generosity Shown to Christ's Disciples
				9:41
Temptations to Sin	Jesus Warns of Offenses	Warnings of Hell	Temptations to Sin	On Leading Others Astray
9:42-50	9:42-48	9:42-48	9:42-48	9:42-50
	Tasteless Salt is Worthless	Salty Disciples
	9:49-50	9:49-50	9:49
			9:50a
			9:50b

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

SYNOPTIC GOSPEL PARALLELS

A. Mark 9:2-8 is paralleled in Matt. 17:1-8 and Luke 9:28-36.

B. Mark 9:9-13 is paralleled in Matt. 17:9-13 and Luke 9:36.

C. Mark 9:14-29 is paralleled in Matt. 17:14-20 and Luke 9:37-43.

D. Mark 9:30-32 is paralleled in Matt. 17:22-23 and Luke 9:43-45.

E. Mark 9:33-37 is paralleled in Matt. 18:1-5 and Luke 9:46-48.

F. Mark 9:38-50 is paralleled in Matt. 18:6-14 and Luke 9:49-50.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MARK 9:2-8
²Six days later, Jesus took with Him Peter and James and John, and brought them up on a high mountain by themselves. And He was transfigured before them; ³and His garments became radiant and exceedingly white, as no launderer on earth can whiten them. ⁴Elijah appeared to them along with Moses; and they were talking with Jesus. ⁵Peter said to Jesus, "Rabbi, it is good for us to be here; let us make three tabernacles, one for You, and one for Moses, and one for Elijah." ⁶For he did not know what to answer; for they became terrified. ⁷Then a cloud formed, overshadowing them, and a voice came out of the cloud, "This is My beloved Son, listen to Him!" ⁸All at once they looked around and saw no one with them anymore, except Jesus alone.

9:2 "six days" Luke 9:28 has "eight days." Such a specific time designation is very unusual in Mark's Gospel.

▣ "Peter and James and John" This is the inner circle of disciples who were always present at major events (cf. Mark 5:37). This event was as much for them as for Jesus.

▣ "on a high mountain" Tradition (i.e., the non-canonical Gospel of Hebrews) says it was Mt. Tabor, but probably it was one of the foothills of Mt. Hermon.

One wonders if this experience was a typological way of mirroring Moses' Mt. Sinai experience.

1. a high mountain

2. the cloud

3. faces glorified (Exod. 34:29)

4. a six-day period (cf. Exod. 24:16)

This Exodus motif (i.e., Jesus as the new Moses, giving the new covenant, bringing His people out of the slavery of sin) is a recurrent allusion in Mark. In Luke's Gospel, it says Jesus, Moses, and Elijah discussed Jesus' exodus.

▣ "by themselves" Luke 9:28 states the purpose as "to pray." Jesus wanted to get away from the crowds to teach the disciples privately. In this instance it was this inner circle of leadership.

▣ "He was transfigured before them" This is an aorist passive indicative of a compound term meta (i.e., after) and morphoō (i.e., form), with the resulting meaning of "to change one's appearance." We get the English term "metamorphosis" from this Greek term. Jesus' radiant pre-existent glory shows through His fleshly body. The radiance of His true divine self was visible to these disciples (cf. 2 Pet. 1:16-18). The term morphē (cf. Phil. 2:6-7) denotes the unchanging essence of something or someone (the opposite of schēma, cf. Phil. 2:8, the changing outward form).

This same transformation is possible for His followers (cf. Rom. 12:2; 2 Cor. 3:18). In a sense this refers to the restoration of the divine image in mankind, damaged in the Fall of Genesis 3. Jesus enables us to become truly human, truly Christlike.

9:3

NASB"His garments became radiant and exceedingly white"
NKJV"His clothes became shining, exceedingly white"
NRSV"his clothes became dazzling white"
TEV"his clothes became shining white"
NJB"his clothes became brilliantly white"

Matthew 17:2 adds that "His face shone like the Sun." This is surely an aspect of Jesus' glory, which often has a brightness component (cf. fuller notes at Mark 8:38).

NASB, NKJV"no launderer on earth can whiten them"
NRSV"such as no one on earth could bleach them"
TEV"whiter than anyone in the world could wash them"
NJB"whiter than any earthly bleacher could make them"

This refers to a worker who cleaned cloth.

It is in verses such as this that history books are so helpful. Let me mention several that have helped me understand Ancient Near Eastern culture.

1. Roland de Vaux, Ancient Israel, two vols.

2. Fred H. Wright, Manners and Customs of Bible Lands

3. James M. Freeman, Manners and Customs of the Bible

4. Jack Finegan, Light From the Ancient Past, two vols.

5. James S. Jeffers, The Greco-Roman World of the New Testament Era

6. K. A. Kitchen, Ancient Orient and the Old Testament

7. Edwin M. Yamauchi, The Stones and the Scriptures

9:4 "Elijah. . .Moses. . .Jesus" This shows God's continuing revelation. Notice they apparently already had their resurrection bodies, which is surprising in light of 1 Thess. 4:13-18. These were two major figures in the Old Testament who had an eschatological prophetic aspect (i.e., Elijah before the Messiah and Moses, a Prophet like Jesus).

▣ "appeared" This term is used of angelic appearances in Luke 1:11 and 22:43, and of Jesus in Luke 24:34.

▣ "they were talking with Jesus" This is a periphrastic imperfect, which implies a long conversation. Luke 9:31 says they were discussing Jesus' departure (i.e., exodus) from Jerusalem. There is an amazing corollary between this passage and Exod. 24:12-18.

1. the time element of "six days" (Mark 9:2)

2. the place, "on a high mountain" (Mark 9:2)

3. the presence of a cloud and God's speaking from it (Mark 9:7 )

4. the mention of glory on Moses' face and here Jesus' face (Luke 9:29; Exod. 34:29-30)

9:5 "Peter said to Jesus" Luke 9:32 says the three disciples were asleep after a long day and a hard climb and Peter woke up just in time to see Elijah and Moses departing.

▣ "'Rabbi'" The Matthew parallel has "Lord" and the Luke parallel has "Master."

▣ "it is good for us to be here" What an awesome spiritual and physical experience this must have been; what a confirmation of the person of Jesus as the promised OT Messiah.

▣ "tabernacles" This would have been a structure similar to the temporary thatch huts used during the Festival of Booths. The implication of Peter's statement was that if the glorified OT visitors would stay a while, they could stay a while longer, too!

9:6 Whenever Peter did not know what to do, he talked!

9:7 "cloud" This was the symbol of YHWH's presence in the exodus (cf. Exod. 13-14). The rabbis called this "the Shekinah cloud of Glory," meaning YHWH dwelt visibly and permanently with Israel.

▣ "overshadowing them" This term reflects the OT sense of the special cloud of YHWH's presence providing shade (i.e., protection) and guidance to the people of God during the Wilderness Wandering period (i.e., 38 years). This cloud reappears three times related to Jesus.

1. at His conception Mary is overshadowed by the Spirit (cf. Luke 1:35)

2. at His baptism Jesus is addressed by a voice from heaven (the cloud itself is not specifically mentioned, cf. Matt. 3:17)

3. at the Transfiguration a voice is heard (cf. Matt. 17:5; Luke 9:34)

This term is used two other times in the NT, once in relation to Peter's shadow falling on people and resulting in their healing (cf. Acts 5:15) and a compound form of the term in Heb. 9:5, referring to the Cherubim overshadowing the Mercy Seat on the Ark of the covenant.

▣ "a voice" This is either (1) related to YHWH speaking out of the cloud in the wilderness or (2) a Bath Kol (i.e., a voice from heaven), which was God's way of revealing YHWH's will during the intertestamental period when there was no prophet (cf. Mark 1:11).

▣ "My beloved Son" The term "son" in this OT phrase was used for (1) Israel as a whole; (2) the Israeli King as YHWH's representative; and (3) the promised, coming Messiah (cf. Ps. 2:7). This is the second time that the Father has addressed the Son in this special way, by this special title (cf. Matt. 3:17; 17:5). See fuller note at Mark 1:11 and Special Topic at Mark 3:11.

▣ "listen to Him" This is a present active imperative, which reflects the prophecy of Deut. 18:15. The Father's ultimate revelation is to be acknowledged and obeyed (cf. Luke 6:46).

9:8 This verse implies either that (1) this experience was a vision or (2) a rapid change back to the visible realm occurred.

NASB (UPDATED) TEXT: MARK 9:9-13
⁹As they were coming down from the mountain, He gave them orders not to relate to anyone what they had seen, until the Son of Man rose from the dead. ¹⁰They seized upon that statement, discussing with one another what rising from the dead meant. ¹¹They asked Him, saying, "Why is it that the scribes say that Elijah must come first?" ¹²And He said to them, "Elijah does first come and restore all things. And yet how is it written of the Son of Man that He will suffer many things and be treated with contempt? ¹³But I say to you that Elijah has indeed come, and they did to him whatever they wished, just as it is written of him."

9:9 "He gave them orders not to relate to anyone what they had seen, until the Son of Man rose from the dead" This was the only occurrence where a time factor is linked to Jesus' repeated warnings about their silence (cf. Mark 5:43; 7:36; 8:30). This restriction is related to the fact that the gospel was not yet complete. At a future time, their memory of this event would be clearly understood in light of all the other gospel events (cf. 2 Pet. 1:16-18).

9:10 "discussing with one another what rising from the dead meant" The disciples did not understand the distinction between "the Second Coming" (8:38) and "the Resurrection" (9:9). The Jews of Jesus' day expected only one coming of the Messiah into history and this coming was related to the military victory and supremacy of national Israel on a global scale. See SPECIAL TOPIC: THE RESURRECTION at Mark 8:31.

9:11 "the scribes" These were the culturally respected OT interpreters who explained the OT and how it applied to their day. In this time most of the scribes were Pharisees. See Special Topic at Mark 2:6.

9:12-13 "Elijah does first come. . .Elijah has indeed come" Jesus asserts that John the Baptist had fulfilled the prophetic role of Elijah found in Mal. 3:1 and 4:5. There has been much discussion about the answer which Jesus gave. He stated specifically that Elijah had already come in the ministry of John the Baptist (cf. Matt. 11:10, 14; Mark 9:11-13; Luke 1:17). However, when the Pharisees asked John the Baptist, himself, in the Gospel of John (John 1:20-25) if he was Elijah, he flatly denied it. This seeming contradiction can be handled by the fact that John denied that he was a resuscitated Elijah, but Jesus affirmed that John symbolically fulfilled the preparation ministry of Elijah. They both dressed and acted in similar ways, so the identification would be obvious in the minds of the Jews who knew about Elijah and who heard and saw John the Baptist (Luke 1:17).

9:12 "will suffer many things and be treated with contempt" This was so shocking to the Jewish people of Jesus' day who expected a powerful deliverer like the OT judges and were not expecting a suffering savior. They had missed several OT clues (i.e., Gen. 3:15; Psalm 22; Isa. 52:13-53:12; Zechariah 9-14). It took the twelve disciples years to comprehend; even they did not fully understand until the special ministry of the Spirit at Pentecost (cf. John 16:13-14) revealed it to them.

Notice that Jesus is trying to involve the twelve disciples in theological reasoning. He is forcing them to see the relationship between two different prophecies. They were not officially "scribes," but soon they must function like them.

Jesus surprised them with an unexpected fulfillment which was not literal, but typological (i.e., John the Baptist functioned as the fulfillment of Elijah's coming and preparing the way for the Messiah).

Jesus took every private moment to teach His disciples. Even on the way down the mountain He brings up a related issue (i.e., Malachi's prophecy about Elijah). This taking advantage of every opportunity for religious training is reflected in Deut. 6:7 and 11:19.

9:13 "as it is written of him" Elijah had persecution from Jezebel (cf. 1 Kgs. 19:2,10,14) as John did from Herodias.

NASB (UPDATED) TEXT: MARK 9:14-29
¹⁴When they came back to the disciples, they saw a large crowd around them, and some scribes arguing with them. ¹⁵Immediately, when the entire crowd saw Him, they were amazed and began running up to greet Him. ¹⁶And He asked them, "What are you discussing with them?" ¹⁷And one of the crowd answered Him, "Teacher, I brought You my son, possessed with a spirit which makes him mute; ¹⁸and whenever it seizes him, it slams him to the ground and he foams at the mouth, and grinds his teeth and stiffens out. I told Your disciples to cast it out, and they could not do it." ¹⁹And He answered them and said, "O unbelieving generation, how long shall I be with you? How long shall I put up with you? Bring him to Me!" ²⁰They brought the boy to Him. When he saw Him, immediately the spirit threw him into a convulsion, and falling to the ground, he began rolling around and foaming at the mouth. ²¹And He asked his father, "How long has this been happening to him?" And he said, "From childhood. ²²It has often thrown him both into the fire and into the water to destroy him. But if You can do anything, take pity on us and help us!" ²³And Jesus said to him, "'If You can?' All things are possible to him who believes." ²⁴Immediately the boy's father cried out and said, "I do believe; help my unbelief." ²⁵When Jesus saw that a crowd was rapidly gathering, He rebuked the unclean spirit, saying to it, "You deaf and mute spirit, I command you, come out of him and do not enter him again." ²⁶After crying out and throwing him into terrible convulsions, it came out; and the boy became so much like a corpse that most of them said, "He is dead!" ²⁷But Jesus took him by the hand and raised him; and he got up. ²⁸ When He came into the house, His disciples began questioning Him privately, "Why could we not drive it out?" ²⁹And He said to them, "This kind cannot come out by anything but prayer."

9:14 "When they came back to the disciples" Jesus had left the rest of the disciples at the bottom of the mountain. Luke 9:37 says they returned the next day.

▣ "a large crowd. . .scribes arguing" Both of these things characterized Jesus' ministry and now the disciples were experiencing a foreshadowing of Jesus' existential situation and also their coming ministry. These were recurrent problems, but also opportunities.

9:15 "immediately" See note at Mark 1:10.

▣ "they were amazed" Some see this amazement as referring to Jesus' face still glowing related to Exod. 34:29-30, but the context seems to imply that Jesus' appearance came at an opportune moment for ministry and teaching.

NASB"began running up to greet Him"
NKJV"running to Him, greeted Him"
NRSV"they ran forward to greet Him"
TEV"ran to him and greeted him"
NJB"ran to greet him"

This is an imperfect tense, which can mean (1) the beginning of an action (cf. NASB) or (2) a repeated action in past time. This crowd was excited to see Jesus and one after another ran up and greeted Him.

9:16 "What are you discussing with them" Jesus addresses this question to the crowd. The scribes were not concerned with the young boy, but with the theological aspect of the disciples' inability to effect a cure.

9:17 "possessed with a spirit" The Gospels make a definite distinction between demon possession and physical illness. In this particular case there seems to be a blurring of this distinction. The symptoms described by the father and the implication of several Greek words in the text imply epilepsy, especially a grand mal seizures. This physical element was aggravated or instigated by demonic possession. See Special Topic: The Demoniac at Mark 1:23.

9:18 "stiffens out" This is a description of a grand mal seizure.

▣ "I told Your disciples to cast it out, and they could not do it" The disciples were surprised also. Jesus gave them the power over the demonic in Mark 6:7,13, but in this case their attempts failed!

9:19 Jesus uses two rhetorical questions in Mark 9:19 to express His disappointment at the lack of faith of the disciples, the crowd, and the scribes.

9:20 "when he saw Him, immediately the spirit threw him into a convulsion" This was demonic possession manifesting itself in epilepsy.

9:21 There are several accounts in the Gospels of demon possession of children. How and why this occurred is never stated.

9:22 The destructive nature of the demonic is clearly seen in the father's description of this boy's life.

▣ "destroy" See Special Topic: Apollumi at Mark 3:6.

▣ "if" This is a first class conditional sentence that is assumed to be true from the author's perspective or for his literary purposes. This was the father's affirmation of faith in Jesus' ability to heal.

▣ "'take pity on us and help us'" This father had faith in Jesus even when the disciples failed to deliver his son.

In Word Studies in the New Testament, vol. 1. p. 113, M. R. Vincent makes the point that this father identified completely with his son's problems, as did the Syro-Phoenician woman to her daughter (cf. Matt. 15:22).

9:23 "'If You can'" This is a repeat of the man's statement of Mark 9:22. It is another first class conditional sentence. This man affirmed Jesus' ability; now Jesus tests his faith.

▣ "'All things are possible to him who believes'" This is not a blank check for humanity, even believing humanity, to manipulate God, but a promise that God will do His will through believing faith (see Gordon Fee, The Disease of the Health and Wealth Gospels). There are two conditions: (1) God's will and (2) believing faith! See Special Topic: Effective Prayer at Mark 11:23.

9:24 "'I do believe, help my unbelief'" This is a present active imperative. Remember it is the object of faith, not the quantity, that is crucial (cf. Matt. 17:20; Luke 17:6). Notice that Jesus worked with this man's doubts, as He will with ours.

Jesus deals with the father's faith, not the boy's, because he has been possessed since he was a child. One wonders if one of the reasons the disciples could not exorcize the boy was the father's lack of faith in them. Jesus often focused on parent's or friend's faith in effecting cures and deliverances. This father's words admit his need and beseeches Jesus' help to further his faith. This is a prayer we could all pray!

The Textus Receptus adds kurie (i.e., the vocative of Lord), which may be a scribal addition to show the father's faith by addressing Jesus as Lord, but this addition is not in any modern English translation besides KJV and NKJV.

9:25 "a crowd was rapidly gathering" It is uncertain how this relates to the exorcism. It is opposite of the Messianic Secret found so often in Mark. Jesus demonstrates His power and authority in a situation the disciples could not handle. The press and curiosity of the crowd was always a problem, but also an opportunity. This could be the same crowd as Mark 9:14-15 or a large number of new arrivals.

▣ "'You deaf and mute spirit'" Apparently this was just another aspect of this boy's physical problems (cf. Mark 9:17) related to the demonic possession.

▣ "'come out of him and do not enter him again'" This is an aorist active imperative and an aorist active subjunctive that meant "get out and do not ever start to come back."

9:26 The physical manifestations accompanying the departure of the demonic appear to have been common in NT exorcisms.

▣ "the boy became so much like a corpse" This is another symptom of a grand mal seizure.

9:27 "Jesus took him by the hand and raised him" This procedure showed Jesus' concern and compassion (cf. Mark 1:31; 5:41). He was not afraid to touch the sick and possessed!

9:28 "'Why could we not drive it out'" They were surprised! Earlier they had been able to cast out demons; why not now? Matthew 17:20 says it was because of the smallness of their faith.

9:29 "This kind cannot come out by anything but prayer" Many other Greek manuscripts add "and fasting." However, this in not found in א or B, nor the Greek manuscript used by Clement. The addition of the phrase is very ancient and wide-spread, probably because of the early church's propensity from Judaism in this area. It is included in MSS P⁴⁵, אi², A, C, D, K, L, W, X, and the Diatessaron. See Special Topic on Fasting at Mark 2:18-20. The UBS⁴ gives the shorter reading an "A" rating (certain).

Theologically this account implies that there are different kinds of demons which require different techniques. See Special Topic at Mark 1:25.

NASB (UPDATED) TEXT: MARK 9:30-32
³⁰From there they went out and began to go through Galilee, and He did not want anyone to know about it. ³¹For He was teaching His disciples and telling them, "The Son of Man is to be delivered into the hands of men, and they will kill Him; and when He has been killed, He will rise three days later." ³²But they did not understand this statement, and they were afraid to ask Him.

9:30 "began to go through Galilee" This is still the setting of leaving the Mountain of Transfiguration and moving south through Galilee. Jesus wanted to personally speak to as many people as possible.

▣ "He did not want anyone to know about it" This is another aspect of Jesus' desire not to be known as a healer or miracle worker because the press of the crowds seeking physical help made it impossible for Him to teach and preach.

9:31 "Son of Man" See note at Mark 8:38c.

▣ "is to be delivered" This is a present passive indicative. The term means "to hand over to the authorities." This was the third time that Jesus had clearly revealed to the disciples what would happen in Jerusalem (cf. Mark 8:31; 9:12).

▣ "'He will rise'" See Special Topic at Mark 8:31.

▣ "three days" In Jewish recording of time, it was probably about 30-38 hours (i.e., a brief time on Friday before twilight, all of Saturday, and part of Sunday before dawn). This time period is linked to Jonah's experience several times (cf. Matt. 12:39-40; 16:3; Luke 11:29-32).

9:32 "they did not understand" This is a recurrent theme in the Synoptic Gospels. Luke's Gospel reveals the situation clearly.

1. the disciples did not understand (Luke 2:50; 9:45; 18:34)

2. they should have because Jesus' words were interpreted for them (Luke 8:10)

3. Jesus opened the minds of the disciples (Luke 24:45)

They were as blind as the crowds until Jesus' words and the Spirit's inspiration opened their closed minds and hearts to the truth of the new covenant. The fallen human mind cannot understand except by the help of the Spirit and even then it is a slow growing process from salvation to sanctification.

NASB (UPDATED) TEXT: MARK 9:33-37
³³They came to Capernaum; and when He was in the house, He began to question them, "What were you discussing on the way?" ³⁴But they kept silent, for on the way they had discussed with one another which of them was the greatest. ³⁵ Sitting down, He called the twelve and said to them, "If anyone wants to be first, he shall be last of all and servant of all." ³⁶Taking a child, He set him before them, and taking him in His arms, He said to them, ³⁷"Whoever receives one child like this in My name receives Me; and whoever receives Me does not receive Me, but Him who sent Me."

9:33 "Capernaum" This town, the hometown of Peter and Andrew, became Jesus' headquarters after the unbelief of Nazareth.

▣ "when He was in the house" This was probably Peter's home (cf. Mark 1:29) or a rented house used by Jesus.

▣ "What were you discussing on the way" They were arguing, not just discussing. He had told them of His death (three times) and they wanted to know which one of them would take His place as leader (cf. Matt. 18:1-18; Luke 9:46-48; 22:24).

9:34 "greatest" This shows the jealousy of the other groups of disciples against the inner circle of Peter, James, and John. It may also reflect their Jewish concept of a nationalistic earthly kingdom.

9:35 "sitting down" This would have denoted an official teaching session (cf. Mark 4:1; 9:35; Matt. 5:1; Luke 4:20).

▣ "If anyone wants to be first" This is a first class conditional sentence, which is assumed to be true from the author's perspective. Jesus did not condemn ambition, but defined it in terms of the new ethic of the Kingdom of God. Greatness is linked to service (cf. Mark 10:31,45; Matt. 20:26; 19:30; John 13:5), not control or power! God's Kingdom is so different from human societies.

These words are a good example of how Jesus repeated His teachings in different settings and at different times (cf. Mark 10:43-44; Matt. 23:11; Luke 22:24-25).

▣ "servant" Jesus spoke Aramaic. This saying (i.e., Mark 9:35-37) may be a word play on the Aramaic word talya, which means both "child" and "servant."

9:36 "Taking a child" Matthew 18:1-18, Luke 9:46-49, and here clearly show that Jesus is talking about new believers, not children.

▣ "taking him in His arms" This is another eyewitness detail of Peter. It was even possibly Peter's house and Peter's child!

9:37 "'whoever receives one child like this in My name'" "In My Name" means "in the character of Jesus." There is no magic in the repetition of certain words. The power comes from knowing Jesus and emulating His actions. Our loving response to others because we are followers of Jesus is a way to express our love for Him (cf. Matt. 25:31-45).

From Acts 19:13-16 we know that Jewish exorcists used Jesus' name, but with surprising results. From Matt. 7:21-23 we know that it is the personal relationship with Christ that is crucial, not just the flippant or even repeated mentioning of the name.

▣ "'and whoever receives Me does not receive Me, but Him who sent Me'" Jesus characteristically affirms the exalted position of the Father. This is repeatedly recorded in John's Gospel. This submission to the Father is not one of inequality, but functions within the Trinity.

SPECIAL TOPIC: SEND (APOSTELLŌ)

NASB (UPDATED) TEXT: MARK 9:38-41
³⁸John said to Him, "Teacher, we saw someone casting out demons in Your name, and we tried to prevent him because he was not following us." ³⁹But Jesus said, "Do not hinder him, for there is no one who will perform a miracle in My name, and be able soon afterward to speak evil of Me. ⁴⁰For he who is not against us is for us. ⁴¹For whoever gives you a cup of water to drink because of your name as followers of Christ, truly I say to you, he will not lose his reward."

9:38 "and we tried to prevent him because he was not following us" There are several variants in the Greek manuscripts. This verse is hard to interpret. This caused ancient scribes to modify it. The reading most modern English versions accept (following the UBS⁴) is found in MSS א and B and the Syriac translation tradition.

9:39 "'Do not hinder him'" This is a present imperative with a negative particle, which usually implies the stopping of an act in process.

9:40 "For he who is not against us is for us" Jesus often used cultural proverbs in His teaching (cf. Mark 2:17,21,22; 3:27; 4:21,22,25; 7:15; 8:35,36,37; 9:40,50; 10:25,27,31,43-44). Compare this with Matt. 12:30 and Luke 11:23.

There is an interesting discussion of the seeming contradiction between Mark 9:40 and Luke 11:23 in Hard Sayings of the Bible published by IVP, pp. 466-467. This book is a helpful resource by well-known, evangelical scholars. They assert that the contextual settings of the references remove the seeming discrepancy.

9:41 See the parallel passages in Matt. 10:42; 25:40. There is a sharp contrast between Mark 9:38-41 and Mark 9:42-48. Those not officially connected with Jesus are affirmed in their good deeds, but those who know Him are warned in strong metaphors about their responsibility to new believers. This shocking paradox illustrates the truth of Mark 9:33-37.

Also this verse mentions kingdom rewards for those who faithfully serve (cf. Mark 9:41; 10:21,28-31 and several times in Jesus' Sermon on the Mount in Matthew 5:12,46; 6:5-6,16-18,19-21). It is hard to balance a free salvation in the finished work of Christ and believers' covenant responsibilities to live out their faith.

It is also hard to balance the NT concept of degree of rewards and punishment (cf. Matt. 10:45; 11:22; 18:6; 25:21,23; Mark 12:40; Luke 12:47-48; 20:47). See Special Topic at Mark 12:40.

NASB (UPDATED) TEXT: MARK 9:42-48
⁴²"Whoever causes one of these little ones who believe to stumble, it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea. ⁴³If your hand causes you to stumble, cut it off; it is better for you to enter life crippled, than, having your two hands, to go into hell, into the unquenchable fire, ⁴⁴[where their worm does not die, and the fire is not quenched.] ⁴⁵If your foot causes you to stumble, cut it off; it is better for you to enter life lame, than, having your two feet, to be cast into hell, ⁴⁶[where their worm does not die, and the fire is not quenched.] ⁴⁷If your eye causes you to stumble, throw it out; it is better for you to enter the kingdom of God with one eye, than, having two eyes, to be cast into hell, ⁴⁸where their worm does not die, and the fire is not quenched."

9:42 "'Whoever causes one of these little ones'" This refers theologically to new believers. However, there may be a contextual relationship to the lesson just taught from the possessed boy. God loves children and does not want anyone to take advantage of them.

▣ "'who believe'" This is a present active participle, which emphasizes continuing belief.

Some ancient Greek manuscripts add "in Me" (cf. MSS A, B, C², L, W, and the Vulgate, Syriac, and Coptic translations). This seems to be a scribal addition from the parallel in Matt. 18:6 because these words are absent in MSS א and C. See Special Topic at Mark 1:15.

▣ "'to stumble'" This is literally used of a baited animal trap.

▣ "'if'" This is a first class conditional sentence. This is a strong warning to Christian leaders. The Great Shepherd cares about all the sheep, especially the new and vulnerable ones, so should they!

This is a hyperbole (cf. Matt. 5:29,30,38-46; 6:2-4; 7:3-5; 23:23-24; 10:24-25). Jesus is speaking in metaphorical language of eternal judgment. These Oriental overstatements have confused western believers for generations. Our love for the Bible and our desire to follow Jesus have caused western believers to miss the eastern genres and metaphors of the Bible.

▣ "'a heavy millstone'" This refers to the round upper part of a large animal-drawn millstone. This is another Oriental overstatement, used to accentuate His message.

▣ "'cast into the sea'" This is a perfect passive indicative, which denotes a permanent state. This was a powerful metaphor of judgment. Being desert people, the Jews were afraid of water.

9:43-47 This is metaphorical (i.e., hyperbolic) language, but it shows the radical commitment required by Jesus (cf. Robert H. Stein, The Method and Message of Jesus' Teachings, pp. 8-11).

These verses are a good example of Hebrew poetic, synonymous parallelism, so common in the OT (cf. Mark 2:21-22; 3:4,24-25,28; 4:22,30; 8:17,18; 9:43-47; 10:38,43-44; 13:24-25). Some examples in Mark of antithetical parallelism are Mark 2:19-20; 3:28-19; 4:25; 7:8,15; 8:35 (cf. Stein, pp. 27-29).

9:43 "If" This is a third class conditional sentence, which speaks of potential action.

▣ "'enter life'" There are two words for life in the NT: (1) bios (i.e., earthly life) and (2) zoē (i.e., spiritual life). Jesus is talking about entering the spiritual realm (i.e., eternal life). This is paralleled by the phrase "the Kingdom of God" in Mark 9:47. Believers can enter the kingdom now and, in some sense, even experience heaven now (cf. Eph. 2:5-6).

There are several ways this is depicted in the NT.

1. the world to come, eternal life (Mark 10:17,30)

2. saving. . .losing life (Mark 8:35; Matt. 10:39; Luke 17:33)

3. enter life (Mark 9:43; Matt. 25:46)

4. enter the joy of the Lord (Matt. 25:21,23)

▣ "'hell'" This is Gehenna (cf. Jer. 7:31). This was the location of the worship of the Phoenician fertility fire god, Molech, in the valley of the sons of Hinnom, just south of Jerusalem. This was where the firstborn children were sacrificed to the Canaanite fertility god (cf. Lev. 18:21; 20:2-5; Deut. 12:31; 18:10; 2 Kgs. 21:6; 2 Chr. 28:3; 33:6; Jer. 2:23; 7:32; 32:35). The Jews were so ashamed of their ancestors' idolatry that they turned this area into the landfill, or garbage dump of Jerusalem. Jesus' metaphors for eternal separation from the Father's love (fire, worm, stench) are drawn from this garbage dump.

This term is used by Jesus many times, but only once by any other NT author (James 3:6). Hell is as much a biblical reality as heaven (cf. Matt. 25:46). See Special Topic below, II., B.

SPECIAL TOPIC: Where Are the Dead?

9:44,46 Verses 44 and 46 are the same as Mark 9:48. Neither are found in the ancient Greek uncial manuscripts א, B, C^L, or W. It seems that an ancient scribe took the words from Mark 9:48 and inserted them into Mark 9:44 and 46.

9:48 "'where their worm does not die and the fire is not quenched'" This is a quote from Isa. 66:24. The Jews were so shocked that their ancestors burned their children (2 Kgs. 21:6) that they turned this location into the garbage dump of Jerusalem. It is from this site that Jesus draws His metaphorical language about eternal separation from God—Hell. The same term, eternal, used of heaven in Matt. 25:46, is also used in the same verse of judgment.

NASB (UPDATED) TEXT: MARK 9:49-50
⁴⁹"For everyone will be salted with fire. ⁵⁰Salt is good; but if the salt becomes unsalty, with what will you make it salty again? Have salt in yourselves, and be at peace with one another."

9:49 "'salted with fire'" Salt was a means of healing, purification, and preservation. It also was used to seal covenants (cf. Num. 18:19). It was a very important component of life for desert people. The terms salt and fire are synonymous in this context for purification. Verse 49 has many manuscript variations. These were probably due to the uncertainty of (1) how the verse related to Mark 9:48 or (2) what the verse itself meant. Possibly a scribe saw a reference to Lev. 2:13 and put it in the margin of the text. Jesus often used salt as an analogy to communicate spiritual truth (cf. Matt. 5:13; Luke 14:34-35).

9:50 This verse, like Mark 9:49, seems to be somewhat unrelated to the previous context. As Mark 9:49 was included because of the term "fire," this verse was included because of the term "salt." It may refer to Mark 9:35. It matters how Christians live!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why was Jesus "transformed?"

2. How is this incident related to the OT?

3. Why were the disciples confused about Elijah?

4. Why did the disciples still not understand about Jesus' death and resurrection?

5. Is it wrong for a Christian to be ambitious?

How did Jesus define greatness?

6. Is Jesus talking about children in Mark 9:35-37 and 42 or using them as an example for adults?

7. Are there degrees of judgment?

8. Should Mark 9:43-47 be taken literally?

9. What does salt symbolize?

Mark 10

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Teaching About Divorce	Marriage and Divorce	On Marriage and Divorce	Jesus Teaches About Divorce	The Question About Divorce
10:1-12	10:1-12	10:1	10:1	10:1-12
		10:2-9	10:2
			10:3
			10:4
			10:5-9
		10:10-12	10:10-12
Little Children Blessed	Jesus Blesses Little Children	Blessing the Children	Jesus Blesses Little Children	Jesus and the Children
10:13-16	10:13-16	10:13-16	10:13-16	10:13-16
The Rich Man	Jesus Counsels the Rich Young Ruler	The Rich Man	The Rich Man	The Rich Young Man
10:17-22	10:17-22	10:17-22	10:17	10:17-22
			10:18-19
			10:20
	With God All Things Are Possible		10:21-22	The Danger of Riches
10:23-31	10:23-31	10:23-27	10:23	10:23-27
			10:24-25
			10:26
			10:27	The Reward of Renunciation
		10:28-31	10:28	10:28-31
			10:29-31
A Third Time Jesus Foretells His Death and Resurrection	Jesus A Third Time Predicts His Death and Resurrection	The Passion Foretold a Third Time	Jesus Speaks a Third Time About His Death	Third Prophecy of the Passion
10:32-34	10:32-34	10:32-34	10:32-34	10:32-34
The Request of James and John	Greatest is Serving	James and John Seek Honor	The Request of James and John	The Sons of Zebedee Make Their Request
10:35-45	10:35-45	10:35-40	10:35	10:35-40
			10:36
			10:37
			10:38
			10:39-40	Leadership with Service
		10:41-45	10:41-45	10:41-45
The Healing of Blind Bartimaeus	Jesus Heals Blind Bartimaeus	Blind Bartimaeus	Jesus Heals Blind Bartimaeus	The Blind Man of Jericho
10:46-52	10:46-52	10:46-52	10:46-47	10:46-52
			10:48
			10:49
			10:50
			10:51a
			10:51b
			10:52

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

SYNOPTIC GOSPEL PARALLELS

A. Divorce, Mark 10:2-12 (parallel in Matthew 19:1-12)

B. Blessing of Children, Mark 10:13-16 (parallel in Matthew 19:13-15; Luke 18:15-17)

C. Rich Young Ruler, Mark 10:17-31 (parallel in Matthew 19:16-20:16; Luke 18:18-30)

D. Prediction of Crucifixion, Mark 10:32-34 (parallel in Matthew 20:17-20; Luke 18:31-34)

E. Sons of Zebedee, Mark 10:35-45 (parallel in Matthew 20:21-28)

F. Blind Bartimaeus, Mark 10:46-52 (parallel in Matthew 20:29-34; Luke 18:35-43)

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MARK 10:1
¹Getting up, He went from there to the region of Judea and beyond the Jordan; crowds gathered around Him again, and, according to His custom, He once more began to teach them.

10:1 "went from there to the region of Judea and beyond the Jordan" The RSV and the ASV have "came into territories of Judea and trans-Jordan." The context implies that Jesus was on His final journey to Jerusalem. Apparently He went north through Samaria, crossed over into Galilee, and joined the crowds of pilgrims heading for Jerusalem. Most Jews refused to pass through Samaria on their way to Jerusalem, so they crossed to the eastern side of the Jordan (i.e., through Perea) and then crossed back to the western side at Jericho. If this is what happened then it explains this confusing verse (cf. A. T. Robertson, Word Pictures in the New Testament, vol. 1, p. 348, asserts that over one-third of Luke's Gospel occurs between Mark 9 and 10 [i.e., 9:57-18:14]; as well as Matt. 18 and John 7-11).

▣ "crowds gathered around Him again" This may refer to (1) pilgrims on their way to Jerusalem for the feast or (2) the sick, the curious, the Jewish leaders, and disciples. Jesus always drew a crowd.

▣ "according to His custom" Whenever Jesus had opportunity to teach, He did (cf. Mark 1:21; 2:13; 4:2; 6:2,6,34; 12:35; 14:49). The content of His message was

1. repent and believe (like John the Baptist's message)

2. the Kingdom of God is entered by faith in Him

3. the Kingdom of God radically changes the way one thinks and lives.

NASB (UPDATED) TEXT: MARK 10:2-9
²Some Pharisees came up to Jesus, testing Him, and began to question Him whether it was lawful for a man to divorce a wife. ³And He answered and said to them, "What did Moses command you?" ⁴They said, "Moses permitted a man to write a certificate of divorce and send her away." ⁵But Jesus said to them, "Because of your hardness of heart he wrote you this commandment. ⁶But from the beginning of creation, God made them male and female. ⁷For this reason a man shall leave his father and mother, ⁸and the two shall become one flesh; so they are no longer two, but one flesh. ⁹What therefore God has joined together, let no man separate."

10:2 "Pharisees" See Special Topic: Pharisees at Mark 2:16.

▣ "testing" This word periazō has the connotation of testing with a view toward destruction (cf. Mark 8:11; 10:2; 12:15; Special Topic on terms for "testing" at Mark 1:13). This question was meant to (1) polarize both the people and rabbis over the opinions of the two rabbinical schools of Shammai (conservative) and Hillel (liberal) or (2) arouse Herod Antipas' anger.

▣ "whether it was lawful for a man to divorce a wife" Notice that the Pharisees' question is about divorce, not remarriage. Also, notice that Jesus is responding to a specific question. Jesus is not discussing this subject in a neutral setting. These Pharisees are trying to trap Him into alienating Himself from (1) the followers of Hillel, who had a liberal attitude toward divorce. Matthew 19:3 expands the question to include the "Why" of divorce or (2) Herod Antipas because he was divorced (cf. Mark 6:17-20).

The term "lawful" could refer to the Mosaic Law or the rabbinical traditions (i.e., the Talmud). In response Jesus quotes a passage from Deuteronomy.

10:4 "to write a certificate of divorce" The quote is from Deut. 24:1-4. Moses enacted a legal procedure to protect the wife (cf. Exod. 21:1-11). This legal procedure would have several requirements.

1. it took some amount of time

2. it took a priest or Levite to write it

3. it probably required the return of the dowry

Hopefully, these procedures would give the couple a chance to reconcile.

It must also be stated that Deut. 24 assumed the right of remarriage for both the man and woman. However, the Deuteronomy passage in context was not addressing the cultural issue of divorce as much as (1) assuring the virginity and faithfulness of the bride and (2) outlining the specific procedures and limits on the remarriage.

The real problem occurred in the liberal interpretation of this passage by the rabbinical school of Hillel (cf. The Christ of the Gospels by J. W. Shepherd, pp. 451-457). This school picked up on the term "indecency" and extended its original time frame and meaning. The Pharisees were only quoting Moses to trick Jesus. They were not seeking information.

Jesus confirmed the intent of God for marriage as one man, one woman for life. Anything else is not the ideal. The problem comes in how to balance Jesus' words in this context with His words of forgiveness in other contexts. The standard for Kingdom followers is high, but so, too, is the grace of God! In this area a case-by-case approach is better than rigid legal rules.

In the OT YHWH used divorce to describe His actions toward Israel because of their idolatry (cf. Isa. 50:1; Jer. 3:1-8; Hos. 2:2). There are examples in the OT where divorce is required (cf. Gen. 21:8-14; Exod. 21:10-11; Deut. 21:10-14; Ezra 9-10). There is an excellent thought-provoking article in the "Journal of the Evangelical Theological Society" vol. 40 # 4, entitled "Old Testament Perspectives on Divorce and Remarriage" by Joe M. Sprinkle.

10:5 "'Because of your hardness of heart'" Jesus describes the Israelites as "hard hearted" (cf. Ezek. 2:4; 3:7). The term "stiff-necked" is a synonymous metaphor (cf. Exod. 32:9; 33:3,5,9; Deut. 9:6,13). They always wanted to do things their way. This is always fallen mankind's propensity! This attitude was even present in His disciples (cf. Mark 3:5 and 6:52).

The subject of divorce is a good example of the problem of proof-texting. We must allow all of the Bible to speak on every subject. This is not the only biblical passage on divorce and remarriage.

This statement of Jesus is distressing to me. How would I know that Deut. 24:1-4 was not YHWH's final word on this subject? It is in the Bible. If Jesus had not been confronted with this issue, I probably would never have known its limited relevance. The problem is how many other OT texts are involved in "the hardness of heart" and how many are God's will for mankind? The only comfort comes in a truly systematic approach to theological subjects, taking into account both Testaments and historical situations (e.g., Mark 7:14-16,17-23). Modern evangelical Christians are too quick to proof-text absolute truth from isolated, atomized texts.

Theologically, Jesus' rejection of Moses is startling. It was a powerful way of asserting His authority. These Jewish disciples would have been so surprised that Jesus knew why Moses did something and that he had the power and authority from YHWH to overturn it. This section in Mark is theologically parallel to Matt. 5:17-48.

10:6 "from the beginning of creation" See SPECIAL TOPIC: KTISIS following.

SPECIAL TOPIC: KTISIS

▣ "'God made them male and female'" Marriage was in God's original plan of creation (cf. Gen. 1:27). Sex was/is a gift from God to accomplish His purpose of a filled earth (cf. Gen. 1:28).

10:7 "'a man shall leave his father and mother'" This is another quote from Genesis (cf. Mark 2:24). It shows the high status of marriage, even over parental authority. There was a necessary mental separation from parents even if not a physical separation (i.e., several generations lived together).

10:8 "'and the two shall become one'" This quote is also from Gen. 2:24. In marriage, two become one—physically, emotionally, and in every way. This shows the permanency of marriage in God's plan.

Moses lived many years away from the events recorded in Genesis. In the creation section of Genesis he reads the later issue of the priority of marriage back into a setting of the first couple.

10:9 "'God has joined together'" This is literally "yoked together." Divorce is one of fallen humanity's ways of breaking apart what God has established as a societal norm (i.e., marriage is a pillar for stable society, cf. Deut. 5:16,33; 4:40; 32:47, "that your days may be prolonged and that it may go well with you on the land which the Lord your God gives you"). This is a good example of a covenant believer preferring his/her will to God's will.

▣ "'let no man separate'" This is a present active imperative with the negative particle, which usually meant to stop an act already in process. For a good discussion on marriage, family, and divorce see Frank Staff's New Testament Theology, pp. 296-302.

NASB (UPDATED) TEXT: MARK 10:10-12
¹⁰In the house the disciples began questioning Him about this again. ¹¹And He said to them, "Whoever divorces his wife and marries another woman commits adultery against her; ¹²and if she herself divorces her husband and marries another man, she is committing adultery."

10:10 "the disciples began questioning Him about this" Matthew 19:10 records the disciples' astonishment. They were curious about what they had always been taught concerning divorce and remarriage. This phrase shows the pattern of Jesus' public teaching and private interpretation. This pattern shows how easily Jesus' words could be misunderstood. These private sessions were the opportunity to train the Twelve in the proper understanding and new radical perspective of the Kingdom of God. Jesus focused ultimate authority in Himself, not the OT (cf. Matt. 5:17-19), though He honored and usually affirmed the OT.

10:11-12 "commits adultery. . .committing adultery" These are both present indicative verbs. The form (morphology) of the word "adultery" in Koine Greek could be either middle or passive voice. Matthew 5:32, which deals with the same subject, has an aorist passive infinitive. This implies that all the forms are passive. If this is true, then it is not the divorce and remarriage that was adultery, but the legal act of putting the woman away, which culturally stigmatized her as an adulteress. Literally "she is caused to commit adultery." This is not a total scriptural ban on remarriage. It relates to a theological aspect of Jewish interpretation (i.e., Hillel vs. Shammai).

However, the dissolution of the marriage covenant between believers (i.e., who swear in Christ's name to remain married) was, and is, never God's ideal. Believers are held to a higher "kingdom standard." Divorce is often the lesser of two evils; it is not the unpardonable sin! See full note at Mark 10:4.

10:12 "if she herself divorces her husband and marries another man, she is committing adultery" This translation follows the Alexandrian Greek texts. The Western texts read "that she leaves husband, but is not divorced and marries someone else, therefore, commits adultery." The parallel passage in Matt. 19: 1-12 leaves this verse out, probably because Matthew, writing to Jews, had no need to include this. In Judaism women did not have the right to divorce their husbands. Mark, writing to Gentiles, records this to show the universal aspect of Jesus's teaching. This focuses on the legal equality of husband and wife, reflected in Roman law. This is another evidence that Mark was written to Romans. Jesus is pro family (cf. Mark 10:13-16)!

▣ "if" This is a third class conditional sentence which means potential action.

NASB (UPDATED) TEXT: MARK 10:13-16
¹³And they were bringing children to Him so that He might touch them; but the disciples rebuked them. ¹⁴But when Jesus saw this, He was indignant and said to them, "Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these. ¹⁵Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all." ¹⁶And He took them in His arms and began blessing them, laying His hands on them.

10:13 "were bringing" This is an imperfect tense. The parents continually brought their children to Him for the traditional rabbinical blessing. This has nothing to do with the salvation of these children. They were already considered a part of Israel by means of circumcision and were waiting for their transition to full covenant adulthood at twelve years of age for girls and thirteen years of age for boys.

▣ "children" Luke 18:15 has "infants." In Jewish circles girls under 12 and boys under 13 were considered children.

▣ "touch them" Matthew 19:13 has "lay His hands on them" (cf. Mark 10:16). It was very common in Jesus' day for parents to ask rabbis to bless their children. The same act is seen in Gen. 48:8ff. This was usually done on the child's birthday. This blessing was more for the parents' peace of mind than the "saved vs. lost" status of the children!

▣ "the disciples rebuked them" The "them" is ambiguous so early scribes added "those who brought them" (cf. NKJV). However, this is not in the ancient Greek manuscripts א, B, or C, but it is included in A, D, and W. The shorter reading is also found in Matt. 19:13 and Luke 18:15. Children in the Near East do not have the privileged status position they do in the West. The disciples would have thought they were protecting Jesus from disruptive, perfunctory activity. However, for Jesus people were always priority

10:14

NASB, NKJV,
NJB"He was indignant"
NKJV"He was greatly displeased"
TEV"he was angry"

This is a strong word used in Mark 10:41 for the disciples' anger against James and John for asking for the leadership positions and in Mark 14:4 for Judas' resentment of Jesus being anointed. Matthew also uses this term several times (cf. Mark 20:24; 21:15; 26:8).

The Gospel of Mark reveals Jesus' humanity by recording His emotions (cf. Jesus and the Rise of Early Christianity by Paul Barnett, p. 156).

1. compassion for a leper (Mark 1:40-42)

2. anger at the Pharisees' hardness of heart (Mark 3:1-5)

3. indignation to the disciples (Mark 10:13-16)

4. love for the rich young ruler (Mark 10:17-22)

5. deep distress in Gethsemane (Mark 14:33-34)

6. abandonment on the cross (Mark 15:34)

Jesus often showed frustration with the disciples (cf. Mark 6:52; 8:17; 9:19). He saw children as significant creations of God and He loved them. He often used children as object lessons for true faith and discipleship.

▣ "'Permit the children to come to Me'" This is an aorist active imperative, which expresses urgency or intensity.

▣ "'do not hinder them'" This is a present imperative with the negative particle which usually meant to stop an act already in process.

▣ "'the kingdom of God'" This common gospel phrase referred to the reign of God in human hearts now which will one day be consummated over all the earth as it is in heaven. See Special Topic at Mark 1:15.

10:15 "'Truly'" See Special Topic: Amen at Mark 3:28.

▣ "'whoever does not receive'" This referred to adults. Jesus often used children as spiritual examples (cf. Matt. 18). The NT is a revelation for adults. It does not discuss the spiritual status of children!

This Greek term dechomai originally meant "to take hold of something." In that sense it is parallel to lambanō. It came to be used in the sense of "receiving" or "believing" or "welcoming." There may be a subtle distinction in the sense that dechomai emphasizes the giver, while lambanō reflects an active participation by the receiver (cf. Greek-English Lexicon of the New Testament Based on Semantic Domains by Louw and Nida, vol. 1, p. 572, footnote 31).

The theological thrust is that humans must "receive," "believe," "welcome" Jesus. Salvation involves welcoming a person, believing truths about that person (i.e., the gospel), and living a life emulating that person. There is an initial and ongoing volitional aspect to salvation.

▣ "'will not enter it at all'" This is a strong double negative construction which means "never, no never."

In a sense Jesus is identifying the Kingdom of God as childlike trust and faith in Himself and His teachings. This sounds intolerant in our day, but it is the clear teaching of the NT. It is often called "the scandal of the exclusivism of the gospel." Yet it is true. Faith in Jesus is the only way to the Father (cf. John 14:6)! This should engender prayer, witness, and humility, not arrogance, judgmentalism, and pride!

10:16 "And He took them in His arms" Here is another eyewitness detail of Peter, like 9:36.

▣ "began blessing them, laying His hands on them" Jesus took time for each one. We can trust our children to God's love so clearly revealed in Jesus. As Jesus raised the social standing and worth of women, so too, children. See SPECIAL TOPIC: LAYING ON OF HANDS at Mark 7:32.

NASB (UPDATED) TEXT: MARK 10:17-22
¹⁷As He was setting out on a journey, a man ran up to Him and knelt before Him, and asked Him, "Good Teacher, what shall I do to inherit eternal life?" ¹⁸And Jesus said to him, "Why do you call Me good? No one is good except God alone. ¹⁹You know the commandments, 'Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.'" ²⁰And he said to Him, "Teacher, I have kept all these things from my youth up." ²¹Looking at him, Jesus felt a love for him and said to him, "One thing you lack: go and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me." ²²But at these words he was saddened, and he went away grieving, for he was one who owned much property.

10:17 "As He was setting out on a journey" Mark's Gospel is characterized by Jesus' travel. This was Mark's literary technique of structuring his presentation of Peter's memories (or sermons).

▣ "a man" Matthew 19:20 adds the adjective "young"; Matt. 19:22 adds "He was one who owned much property (i.e., rich)"; while Luke 18:18 calls him a "ruler." This man was apparently a wealthy, moral, significant civic and religious leader. The term "ruler" implies that he was a leader in the local synagogue. See SPECIAL TOPIC: RIGHTEOUSNESS at 1 Peter 3:14.

▣ "ran. . .and knelt" This was very unusual action for a wealthy Oriental man in public. This man seems to be sincere in his question and desire to know. This is not an attempt to test or trick Jesus.

▣ "'Good Teacher'" This phrase opened the opportunity for Jesus to probe this man's spiritual worldview (cf. Mark 10:18). The term "good" (i.e., agathos) can be understood in several ways (good, profitable, generous, beneficial, upright, or virtuous). The man meant it one way, but Jesus used it in an ultimate sense.

▣ "'what shall I do'" His understanding of spiritual matters focused on his actions. This man had been steeped in rabbinical performance tradition (cf. Matt. 19:16).

▣ "'to inherit'" This familial word implies a personal relationship with God. In the OT the priests were said to be God's inheritance and He was theirs because they received no land allocations as did the other tribes. This very question implies the man believed he was fully accepted by God, but just wanted to make sure.

▣ "'eternal life'" The concept of an afterlife (or eschatological kingdom) came from passages such as Dan. 12:2 or Job 14:14; 19:25-27. The Pharisees affirmed an afterlife in physical terms. They were confident that YHWH would grant them eternal life because of (1) their racial identity (i.e., children of Abraham) and (2) their performance of the Orad Traditions (i.e., Talmud).

10:18 "good" This is used to show that the only true standard of comparison is God's righteousness. The term "righteous" comes from an OT construction term (i.e., river reed), used as a standard or ruler.

▣ "'No one is good except God alone'" Jesus is not making a statement about His own goodness, but He wanted to jolt this man's shallow thinking about God and true goodness (cf. Matt. 5:48). This may be an OT allusion to 1 Chr. 16:34; 2 Chr. 5:13; 7:3; Ps. 25:8; 86:5; 100:5; 106:1; 107:1; 118:1; Ezra 3:11.

The Matthew parallel changes the ruler's question to "Teacher, what good thing shall I do that I may obtain eternal life?" (Matt. 19:16). This change gives a clue to this man's concept of goodness and his attainment of that goodness (cf. Mark 19:20).

10:19 "'You know the commandments'" This is a summary of the second half of the Ten Commandments, which dealt with how covenant partners are to treat one another.

▣ "'Do not defraud'" This may refer to coveting. This commandment, as it is stated, was not part of the Ten Commandments, nor is it found in this form elsewhere in the OT. Also the parallels in Matt. 19:18-19 and Luke 18:20 do not have this phrase. However, to be fair, the Synoptics all disagree on Jesus' quote of the Commandments. This again is a common problem with eyewitness testimony. It surely does not affect the inspiration or trustworthiness of the Gospel accounts!

SPECIAL TOPIC: THE TEN COMMANDMENTS (cf. Exod. 20:1-17; Deut. 5:6-21)

10:20 "'I have kept these things'" This man had performed all of the religious requirements of his culture. The Apostle Paul also felt he had also fulfilled the religious requirements (cf. Acts 23:1-2; Phil. 3:6). This man was not lying. He believed he was blameless before God.

▣ "from my youth up" This referred to the Bar Mitzvah ceremony at age 13 by which a boy became a man and responsible for keeping the Law.

10:21 "Looking at him, Jesus felt a love for him" This is unique to Mark. Jesus' love, however, did not lower the standards of the Kingdom of God. Here is the paradox of unconditional love requiring an appropriate faith response.

▣ "'One thing you lack'" This comment is similar to Mark 12:34. Jesus recognized that humans were degrees closer or farther from the true Kingdom, which was not conditioned on Mosaic performance or racial identity (cf. John 8:33), but personal faith in Him. This religious leader came in the right spirit, to the right person, asked the right question, but was apparently unable to make a decisive choice! Jesus did not lower the standard! The man went away sad! So close and yet so far!

▣ "'sell all you possess and give to the poor. . .and come, follow Me'" This shows the radical nature of NT faith (cf. Luke 14:33). Jesus knew where this man's priorities were. To be a Christian one must lay down all other priorities. In one sense this makes Christianity very difficult indeed! In this statement Jesus was focusing on the first half of the Ten Commandments relating to one's priority commitment to God and God alone (cf. Matt. 5:20).

This text cannot be turned into a law for all believers (i.e., poverty is God's best). It must be seen in its context. Spiritual relationship between God and mankind must be priority over physical relationship (i.e., wealth, fame, work, family, possessions, even life itself). If possessions are evil in and of themselves, why would they be given to the poor?

One more point. We always focus on Jesus' demand, but did you realize that Jesus gave this man an unprecedented motivation also. He invited him to join His group of disciples! His opportunity was far greater than its cost!

▣ "'you will have treasure in heaven'" Because of humanity's rebellion, God's blessings are reserved for the afterlife (cf. Mark 10:30; Matt. 5-7). Humans must be willing to renounce earthly riches as evidence of spiritual conversion, not as a basis.

10:22 "he was saddened" This term can be understood in two senses: (1) shock or surprise or (2) sadness expressed by a downcast or gloomy face. Both of these make sense in this context.

NASB (UPDATED) TEXT: MARK 10:23-27
²³And Jesus, looking around, said to His disciples, "How hard it will be for those who are wealthy to enter the kingdom of God!" ²⁴The disciples were amazed at His words. But Jesus answered again and said to them, "Children, how hard it is to enter the kingdom of God! ²⁵It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." ²⁶They were even more astonished and said to Him, "Then who can be saved?" ²⁷Looking at them, Jesus said, "With people it is impossible, but not with God; for all things are possible with God."

10:23 "And Jesus, looking around" This expression is used several times to denote that Jesus took notice of how His teachings affected others (cf. Mark 3:5,34; 5:32; 10:23; 11:11). Only Luke 6:10 is a parallel. This is uniquely a memory of Peter.

▣ "'How hard it will be for those who are wealthy to enter the kingdom of God'" This would have been so surprising to the disciples (cf. Mark 10:24). The OT traditional view, based on Deut. 27-28, was that wealth and health were related to one's covenant performance and God's blessing. This is the very issue addressed by Job and Psalm 73. Wealthy humans tend to trust in their own resources instead of God.

SPECIAL TOPIC: WEALTH

10:24 "'Children'" Jesus called the disciples by the term used in His previous teaching session (cf. Mark 10:13-16). This reenforces that "children" refers to adult believers.

▣ "'how hard it is to enter the kingdom of God'" This is a shocking statement. Salvation is a free gift in the finished work of Christ for anyone/everyone who responds by repentance and faith. The problem comes when we somehow think we deserve it or merit it! Faith is hard for prideful, self-sufficient, fallen humanity. We would like it better if our relationship with God was difficult and hard so that we could take pride in our achieving it, but as it is, God's way of repentance and faith is humiliating to fallen mankind, especially wealthy, educated, privileged mankind.

Because this verse is so terse several ancient scribes tried to limit its scope by inserting a qualifying phrase (cf. Bruce M. Metzger's A Textual Commentary on the Greek New Testament:

1. "for those who trust in riches" found in MSS A, C, D, and the Textus Receptus

2. "a rich man" in MS W

3. "those who have possessions" in minuscule 1241

10:25 "'camel to go through the eye of a needle'" Like Matt. 23:24, this phrase is an Oriental overstatement. Several scribes and many commentators have tried to explain this statement as (1) a word play between "camel" (kamēlos) and "rope" (kamilus), which comes from the fifth century or (2) using "needle's eye" to refer to a small gate in one of the large gates of Jerusalem, but neither of these have historical evidence (cf. Fee and Stuart's How To Read the Bible For All Its Worth, p.21). These attempts miss the point of the hyperbole (cf. Matt. 19:24; Luke 18:25).

10:26 "astonished" Mark often uses this term (ekplēssomai) to describe how the people reacted to Jesus' teachings and actions (cf. Mark 1:22; 6:2; 7:37; 10:26; 11:18; and a synonym thambeō in Mark 10:24). Jesus' message was so different from the rabbis, both in form (i.e., His authority) and message (i.e., the nature of the Kingdom).

NASB"saying to Him"
NKJV"saying among themselves"
NRSV"said to one another"
TEV"asked one another"
NJB"saying to one another"

These differing translations relate to various Greek manuscript variants.

1. NKJV, MSS A, D, W, and Textus Receptus

2. NRSV, TEV, NJB, MS M^* and the Peshitta translation

3. NASB, MSS א, B, and C

4. one minuscule manuscript (i.e., 569) and some Coptic translations omit the phrase, as do Matt. 19:25 and Luke 18:26

10:27 This verse's emphasis on the grace of God is such a welcome balance to the radical nature of NT discipleship. Humans are unable to approach a holy God, but the wonderful, amazing truth is that He approaches us!

This saying may be an OT allusion to Gen. 18:14 or Jer. 32:17,24. Mankind's only hope is in the character, promises, and actions of the one true God!

NASB (UPDATED) TEXT: MARK 10: 28-31
²⁸Peter began to say to Him, "Behold, we have left everything and followed You." ²⁹Jesus said, "Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel's sake, ³⁰but that he will receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life. ³¹But many who are first will be last, and the last, first."

10:28 "'we have left. . .and followed You'" This is an aorist active indicative (i.e., left once for all), followed by a perfect active indicative (i.e., continue in a state of discipleship). In one sense Peter is recounting the disciples' decision to become Jesus' followers. Peter may have been trying to compare their commitments with Jesus' demand to the rich, young ruler.

10:29 This verse lists some of the normal aspects of Jewish society in which His followers were involved. It also clearly links their commitment to Him personally (i.e., "for My sake") and His truths (i.e., "the gospels' sake").

The early church was affected by Greek asceticism, particularly celibacy. It is interesting that wives are not specifically mentioned in the lists. This may imply marriage was not something they were expected to give up. However, the inclusion of "children" may indicate that wives were included in the phrase "left house." One's priority commitment to Jesus must supersede even family (cf. 1 Tim. 5:8). This does not imply celibacy, but where one's ultimate allegiance must lie.

10:30 Jesus describes the kingdom of God in (1) very earthly ways which parallel what the disciples "missed" in this life and (2) relation to this present world-order. Some of the hundred-fold blessings are enjoyed now by being a part of the People of God.

These normal familial terms basically assure that the family life affected by discipleship is restored through the larger family—the family of God. I do not believe that this phrase is meant to promise abundance of material goods in this life, as did Deut. 27-28. If you place blessings in a reward-for-service structure, then why grace? Material blessings are not the experience of all godly believers, but the joy and abundance of the larger Christian family experiences are!

▣ "along with persecutions" This is a shocking inclusion, unique to Mark. Christians will be persecuted in this fallen age (cf. Matt. 5:10-12; Rom. 8:17; 2 Cor. 1:5,7; Phil. 3:10; 2 Tim. 2:9-12; 1 Pet. 4:12-16). This persecution serves several godly purposes: (1) evidence that we are saved; (2) God's means of molding us into Christlikeness; and (3) proof that the world will be judged.

▣ "in the age to come" Interbiblical Judaism (rabbis and Dead Sea Scroll writers) saw history in two ages. The current evil age dominated by angelic and human rebellion and the age where God is going to break into history through the Messiah and set up a new age, an age of righteousness and peace. This is sometimes described in earthly abundance following Deut. 27-28 (cf. Amos 9:13-15) and sometimes in a "new heaven and a new earth" (cf. Isaiah 56-66). From the NT it is obvious that the new age (i.e., the Kingdom of God) was established at the incarnation of Christ at Bethlehem, but it has not yet been fully consummated. The NT clearly reveals the two comings of the Messiah, the first as the Suffering Servant of Isaiah 53 and a second as King of Kings. Christians live in the "already, but not yet" of the overlapping of these two Jewish ages. As followers of Christ we are spiritually blessed in both ages (cf. Eph. 2:5-6). See Special Topic: This Age and the Age to Come at Mark 13:8.

▣ "eternal life" This is what the rich young ruler asked about—life with God, God's kind of life. Mark uses the adjective (aiōnios) for an eternal sin in Mark 3:29 and eternal life here. This applies to the life (i.e., zōa) of the new age, the life of the Kingdom of God. It is present in Christ, but will be fully consummated at His return (i.e., parousia = presence).

This descriptive phrase is rather rare in the Synoptic Gospels, but so common in John. This is a key phrase throughout John's writings (cf. John 3:15; 4:36; 5:39; 6:54,68; 10:28; 12:25; 17:2,3; 1 John 1:2; 2:25; 3:15; 5:11,13,20). See SPECIAL TOPIC: ETERNAL at Mark 3:29.

10:31 "first will be last" This was a startling spiritual truth (cf. Matt. 19:30; 20:16). True wealth and position have nothing to do with earthly standards (cf. Isa. 55:8-9). This reversal of roles was contrary to the disciples' OT works-righteousness mindset (cf. Matt. 19:30; Luke 13:30). See Gordon Fee, The Disease of the Health and Wealth Gospel.

This may have been directed to Peter's outburst of their self-sacrifices to become disciples (cf. Mark 10:28). This passage set the theological stage for 10:41-45. Jesus, the eschatological King of Kings, becomes the Suffering Servant of Isa. 52:13-53:12! Believers must emulate His life/death/service (cf. 1 John 3:16). The gospel is service, not power; love, not force!

NASB (UPDATED) TEXT: MARK 10:32-34
³²They were on the road going up to Jerusalem, and Jesus was walking on ahead of them; and they were amazed, and those who followed were fearful. And again He took the twelve aside and began to tell them what was going to happen to Him, ³³saying, "Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes; and they will condemn Him to death and will hand Him over to the Gentiles. ³⁴They will mock Him and spit on Him, and scourge Him and kill Him, and three days later He will rise again."

10:32 "on the road" In the OT the metaphor of a way or path was used to describe the godly life (cf. Ps. 23:3; 32:8; 50:23; 119:1; 139:3; Prov. 2:12-15; 4:18; 12:28; 15:24). It also describes John the Baptist's ministry of preparing "the way of the Lord" (cf. Isaiah 40). In Acts the earliest title for the church was "the Way" (cf. Mark 9:2; 19:9,23; 22:4,14,22).

Mark seems to structure his Gospel around this biblical metaphor of lifestyle faith (cf. Mark 1:2,3; 8:27; 9:33,34; 10:32,52). Jesus was on a pilgrimage to the cross (cf. Mark 10:45).

▣ "Jesus was walking on ahead of them" This could refer to the Apostolic group or a band of pilgrims heading for the feast in Jerusalem.

▣ "they were amazed, and those who followed were fearful" This phrase must be related to Jesus' three previous prophecies about His suffering and death in Jerusalem at the hands of the Jewish and Roman leaders. Jesus knew what faced Him there and yet He moved toward it with speed and confidence. They may have been worried about how His suffering and death would affect them!

▣ "He took the twelve aside" This is the fourth prediction of Jesus' suffering and death (cf. Mark 8:31; 9:12;31). This is the most detailed of Jesus' predictions. He knew exactly what lay before Him (cf. Mark 10:45). The disciples still could not comprehend its purpose and necessity (cf. Mark 9:32; Luke 9:45; 18:34).

▣ "began to tell them what was going to happen to Him" Most of the verbs in Mark 10:32 are imperfects, which refer to repeated action. I think this also refers to Jesus' repeated prophecy about His suffering; therefore, "began" is the wrong translation of this imperfect (cf. TEV).

In one sense Jesus was revealing His power and authority by knowing the future and having control over His own death and resurrection (cf. John 10:17-18).

10:33 "'Son of Man'" See note at Mark 8:38c.

▣ "will be delivered to the chief priests and the scribes" This was a descriptive phrase for the Sanhedrin (cf. Mark 14:43ff) which was the supreme court for the Jews, although in the first century it had only limited authority. See Special Topic at Mark 12:13.

Jesus predicted the reaction of the Sanhedrin. Jesus' triumphal entry into Jerusalem and His cleansing of the Temple sealed His fate. The first act infuriated the Pharisees and the second act infuriated the Sadducees.

▣ "will hand Him over to the Gentiles" This referred to the Roman army of occupation (cf. Mark 15:1). The Sanhedrin did not have the power of capital punishment; only the Roman government did.

10:34 "They will mock Him" This was fulfilled by the Roman soldiers in Mark 15:16-20. Mark does not record Jesus' trial before Herod Antipas (cf. Luke 23).

▣ "spit on Him" This was an OT sign of contempt (cf. Num. 12:14; Deut. 25:9; Job 17:6; 30:10; Isa. 50:6). Roman soldiers took out their hatred of all Jews and their exclusivistic ways on Jesus (cf. Mark 14:65).

▣ "scourge" Scourging was a common practice before crucifixion (cf. Mark 15:15). A person's hands were tied to a low stake. A soldier used a whip made with pieces of rock, metal, or bone tied to the ends of leather strips about two feet long to beat the prisoner across the back. The action of the whip tore open the body cavity and knocked out the teeth and even the eyes. Many prisoners died from this beating alone. It was a brutal beating (cf. Isa. 52:14).

▣ "and three days later" This is literally "after three days." This time period probably relates to Jonah's experience (cf. Matt. 12:39-41; 16:4,21; Luke 11:39,32). It is even mentioned by Paul in his summary of the gospel in 1 Cor. 15:4.

Jesus used this "third day" prophecy in connection with two events: (1) His resurrection from Hades (cf. Mark 8:31; 9:31; 10:34), but also (2) His building of a new temple (cf. Mark 14:58; 15:29; John 2:19; Acts 6:14).

There is a Greek manuscript variant connected to this phrase. In the parallels (Matt. 20:19 and Luke 18:33) there is the phrase "on the third day." This is found here in Mark in MSS A and W. However, Mark's characteristic phrasing found in Mark 8:31 and 9:31 is "after three days," which occurs in MSS א, B, C, D, and L.

▣ "He will rise again" This is a future middle indicative. It focuses on Jesus raising Himself (cf. John 10:17-18). Most of the passages on the resurrection of Christ are passive voice, focusing on God the Father as the agent of the resurrection showing His acceptance of Jesus' sacrifice. In one sense all of the Trinity is involved in Jesus' resurrection (i.e., the Spirit in Rom. 8:11). See Special Topic: Resurrection at Mark 8:31

NASB (UPDATED) TEXT: MARK 10:35-40
³⁵James and John, the two sons of Zebedee, came up to Jesus, saying, "Teacher, we want You to do for us whatever we ask of You." ³⁶And He said to them, "What do you want Me to do for you?" ³⁷They said to Him, "Grant that we may sit, one on Your right and one on Your left, in Your glory." ³⁸But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?" ³⁹They said to Him, "We are able." And Jesus said to them, "The cup that I drink you shall drink; and you shall be baptized with the baptism with which I am baptized. ⁴⁰But to sit on My right or on My left, this is not Mine to give; but it is for those for whom it has been prepared."

10:35 "the two sons of Zebedee" Matthew 20:20 says it was their mother who asked the question.

▣ "'we want You do to for us whatever we ask of You'" Every time Jesus predicted His suffering and death, His disciples began planning who would take His place as leader! Their mental perspective was still on an earthly kingdom and their being its leadership. The disciples did not understand until Pentecost!

In one sense this incident is recorded to show how much the disciples did not understand (cf. Luke 18:34). This is cutting irony!

10:37 "'right. . .left'" They wanted the places of honor and authority. This incident shows that Peter was not accepted as the obvious leader of the apostolic group. His personality caused him to always speak out first, but they did not sense him as their leader.

▣ "'in Your glory'" Matthew 20:21 has "in your kingdom." In Mark it refers to the visible manifestation of the eschatological kingdom of God (Mark 8:38; 10:37; 13:36).

SPECIAL TOPIC: GLORY (DOXA)

10:38 "'You do not know what you are asking'" "Asking" is middle voice, which focuses on the subject, "you yourselves." The next phrase "are you able" is also middle voice.

▣ "the cup" This was used in the OT of a person's destiny, usually in a negative sense (cf. Ps. 75:8; Isa. 51:17-23; Jer. 25:15-28; 49:12; 51:7; Lam. 4:21-22; Ezek. 32:34; Hab. 2:16; Zech. 12:2). This is the very metaphor used by Jesus in Gethsemane (cf. Mark 14:36) for His crucifixion.

▣ "'the baptism with which I am baptized'" This was a metaphor of suffering, even death (cf. Luke 12:50). His glory involved pain (cf. Heb. 2:18; 5:8).

10:39 These leaders would be involved in the same persecution and misunderstandings that Jesus experienced (i.e., James in Acts 12:2 and John in Rev. 1:9).

10:40 "'is for those for whom it has been prepared'" This is another example of Jesus' subordination to the Father's plan and purpose. There is a divine plan (cf. Acts 2:3; 3:18; 4:28; 13:29). The ancient Alexandrian text (MS A^*) adds "by my Father," which is also found in Matt. 20:23.

The ancient uncial Greek manuscripts were written in all capital letters with no space between words, no punctuation or paragraphing. Sometimes deciding how to divide the sentence into words is confusing. This sentence can be divided in two ways (cf. Interpreting the New Testament by Hans Conzelmann and Andreas Lindemann translated by Siegfried S. Schotzmann, p. 22)

1. "for whom it is meant"

2. "it is meant for others" (cf. the Syriac translations).

NASB (UPDATED) TEXT: MARK 10:41-45
⁴¹Hearing this, the ten began to feel indignant with James and John. ⁴²Calling them to Himself, Jesus said to them, "You know that those who are recognized as rulers of the Gentiles lord it over them; and their great men exercise authority over them. ⁴³But it is not this way among you, but whoever wishes to become great among you shall be your servant; ⁴⁴and whoever wishes to be first among you shall be slave of all. ⁴⁵For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

10:41 "Hearing this" This showed James and John waited until they were alone with Jesus. It also shows the humanness of the Apostles. These were not "super saints," just men called, equipped, and used by God. The others became indignant, not because of the inappropriateness of James' and John's request, but the fact they got to ask first. These chosen Apostles still exhibited selfishness and sin.

10:42 Jesus again addresses their ambition and misunderstanding of the Kingdom.

10:43

NASB"But it is not this way among you"
NKJV"Yet it shall not be so among you"
NRSV"But it is not so among you"
TEV"This, however, is not the way it is among you"
NJB"Among you this is not to happen"

These translations reflect a Greek manuscript variant. In some manuscripts (א, B, C^*, D, L, W) the Present tense is used (cf. NASB, NRSV, TEV), which is also found in the parallel in Matt. 20:26. However, in other manuscripts (A and C³) the future tense is found (cf. NKJV and implied in NJB).

▣ "'whoever wishes to be great'" Jesus does not discourage greatness or ambition, but defines true greatness as service and humility (cf. Matt. 20:26; Mark 9:35).

▣ "servant" This is the term diakonos, which later becomes the office/function of deacon. All believers are called to serve (cf. Eph. 4:11-12).

10:44 This helps explain Mark 10:31.

▣ "slave" This is the term doulos, which referred to a domestic servant.

10:45 "'the Son of Man'" See note at Mark 8:38c.

▣ "'did not come to be served, but to serve'" This is the true definition of greatness. Jesus models the life of the Kingdom for us to emulate (cf. 1 Pet. 2:21). This truth was taught symbolically in Jesus' washing the disciples' feet in the Upper Room the night He was betrayed (cf. John 13:14-15).

This truth is always difficult for church leadership. But without it there is no servant church.

▣ "'to give His life'" This is the summary verse of Mark's Gospel. Jesus always refers to His death as His gift or His glory. It denotes the vicarious, substitutionary atonement (i.e., sin offering, cf. 2 Cor. 5:21) of Christ (cf. Gen. 3:15; Isa. 52:13-53:12).

▣ "'ransom'" This is literally "to buy back" or "to pay a price" (cf. Matt. 20:28; Titus 2:14; 1 Pet. 1:18). It reflects the OT term used of slaves and prisoners of war being bought back, often by a near kin (go'el). Jesus unites in Himself the love and justice of God the Father. Sin costs a life—God provided one!

SPECIAL TOPIC: RANSOM/REDEEM

▣ "for" This is the Greek preposition anti. Sometimes it is joined to the noun "ransom" (lutron = antilutron, cf. 1 Tim. 2:6). It can mean "instead of," "on behalf of," or "in the place of." The relationship between the prepositions anti and huper must be determined by the context (cf. 2 Cor. 5:14; Heb. 10:12; 1 Pet. 2:21; 3:18; 1 John 3:16). All of these have the connotation of Jesus' vicarious, substitutionary atonement. He died in our place, bore our sin (cf. Isa. 53:4-6).

▣ "many" The term many has been used by some commentators to limit Christ's atonement to "the elect." The terms "many" and "all" are synonymous in two key passages that deal with redemption. Compare Isa. 53:11-12, "many" with Isa. 53:6, "all." This parallelism is clearly seen in Rom. 5:18, "all" and Rom. 5: 19, "many." Jesus paid the price for all, but only those who respond by repentance and faith to the wooing of the Spirit are redeemed.

Mark 10:45 is the theological heart of the Gospel. It came in response to personal ambition. Human ambition must be given back to God as a gift (cf. Rom. 12:1-2). Christians must emulate Christ's self-giving (cf. 1 John 3:16).

NASB (UPDATED) TEXT: MARK 10:46-52
⁴⁶Then they came to Jericho. And as He was leaving Jericho with His disciples and a large crowd, a blind beggar named Bartimaeus, the son of Timaeus, was sitting by the road. ⁴⁷When he heard that it was Jesus the Nazarene, he began to cry out and say, "Jesus, Son of David, have mercy on me!" ⁴⁸Many were sternly telling him to be quiet, but he kept crying out all the more, "Son of David, have mercy on me!" ⁴⁹And Jesus stopped and said, "Call him here." So they called the blind man, saying to him, "Take courage, stand up! He is calling for you." ⁵⁰Throwing aside his cloak, he jumped up and came to Jesus. ⁵¹And answering him, Jesus said, "What do you want Me to do for you?" And the blind man said to Him, "Rabboni, I want to regain my sight!" ⁵²And Jesus said to him, "Go; your faith has made you well." Immediately he regained his sight and began following Him on the road.

10:46 "Jericho" It is one of the oldest cities in the world and was often called the "City of Palms." The name means "the perfumed." It was a very fertile and beautiful area. In Jesus' day there were two Jericho's, the old city and a new Roman one about a mile away. It was about 18 miles northeast of Jerusalem at a ford of the Jordan River.

▣ "as He was leaving" Matthew 20:29 has "going out"; Luke18:35 has "approaching." This confusion is a sign of eyewitness accounts. Remember there were two Jerichos in Jesus' day. He could have been leaving one and approaching the other.

▣ "a large crowd" These were pilgrims on the way to Jerusalem for the Passover, along with interested townspeople. Many of the priests of the Temple lived at Jericho. The road from Jericho to Jerusalem was very dangerous because of robbers (i.e., the parable of the Good Samaritan); therefore, people traveled in large groups.

▣ "a blind beggar. . .was sitting by the road" There is a Greek manuscript variant in this phrase. The noun for "beggar" is a rare term (cf. John 9:8). Usually the concept is expressed by a participle (i.e., MSS A, K, W, א and Textus Receptus, cf. NKJV). However, the noun (i.e., prosaiteō) is in MSS א, B, L (cf. NASB, NRSV, TEV, and NJB). Manuscript D has a synonym (i.e., epaiteō, both formed from the root "to ask"), which is found in the parallel of Luke 18:35. These variants have no affect on the interpretation of the passage.

▣ "Bartimaeus" This word means "son of Timaeus." It is very unusual for Mark to record the names of people whom Jesus healed or exorcized. Interestingly, Matthew has two blind men (cf. Matt. 20:30). Exactly why this occurs is uncertain, but it is a regular difference between Matthew and Mark/Luke.

▣ "son of Timaeus" This word in Aramaic meant "unclean." This was an attempt to explain the name Bartimaeus to a Gentile readership.

▣ "was sitting by the road" This was probably where the blind beggar sat every day hoping for alms (i.e., required Jewish offerings to the poor).

10:47 "Jesus the Nazarene" Mark uniquely spells out the title as Nazarēnos (cf. Mark 1:24; 10:47; 14:67; 16:6). Matthew's Gospel says "He shall be called a Nazarene" (cf. Matt. 2:23).

The village where Jesus grew up was called Nazareth. It is not mentioned in the OT, the Talmud, or in Josephus. It apparently was not settled until the time of John Hyrcanus (i.e., a Hasmonaen), who ruled from 134-104 b.c. The presence of Joseph and Mary from this village implies that a clan of David's line settled here.

There may be an etymological connection between the name Nazareth and the Messianic title Branch, which is netser in Hebrew (cf. Isa. 11:1; Jer. 23:5; 33:15; Zech. 3:8; 6:12; Rev. 5:5; 22:16).

It was apparently a term of reproach because of its location far from Jerusalem in a Gentile area (cf. John 1:46 and Acts 24:5; even though this, too, was a prophecy, Isa. 9:1). This may be why it was included in the charge placed over Jesus' head on the cross.

SPECIAL TOPIC: JESUS THE NAZARENE

▣ "'Son of David'" This was a Messianic title (cf. 2 Sam. 7), which had nationalistic implications. This title is very rare in Mark (cf. Mark 10:47,48; 12:35).

▣ "'have mercy on me'" This is an aorist active imperative, which denotes intensity. It was a common prayer in the Psalms (cf. Mark 51:1).

10:48 "Many were sternly telling him" This is imperfect tense. He was crying again and again and some in the crowd were scolding him again and again (cf. Luke 18:39).

10:49 "Jesus stopped" Even on His way to die, Jesus had time for a blind beggar! This is yet another prophetic sign from Isaiah for those who would spiritually see!

▣ "'Take courage, stand up. He is calling for you'" Usually in Koine Greek every phrase is connected with the previous phrase by a conjunction or a pronoun that refers to something in the previous context. When these connectors are absent (as they are here) they draw attention to the statements. These are emphatic, staccato statements. The first and second are present active imperatives and the last a present active indicative.

10:50 "Throwing aside his cloak" This cloak was used for (1) sleeping in and (2) collecting food and alms. In a sense this was a symbol of his faith that he would be healed.

▣ "he jumped up" These are graphic eye-witness details remembered by Peter.

10:51 "'What do you want Me to do for you'" Jesus was forcing him to state his faith request.

▣ "'I want to regain my sight'" Healing the blind had Messianic significance (cf. Isa. 35:4-5; 42:7,16; 61:1). This was one of the proof-signs the Pharisees had been asking for.

10:52 "'your faith has made you well'" This is literally "saved" (i.e., sōzō) in a perfect active indicative form. This term is used in its OT connotation of physical deliverance (cf. James 5:15).

▣ "began following Him" Luke 18:45 adds, "glorifying God."

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why did the parents want Jesus to lay hands on their children?

2. Why did the disciples try to stop them?

3. Why was Jesus so indignant towards them?

4. How are children related to the Kingdom of God?

5. What qualities of a child does Jesus seek in disciples?

6. Why did Jesus tell His disciples so often about His approaching death?

7. Define true greatness.

Mark 11

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Triumphal Entry into Jerusalem	The Triumphal Entry	Palm Sunday	The Triumphant Entry into Jerusalem	The Messiah Enters Jerusalem
11:1-11	11:1-11	11:1-10	11:1-3	11:1-11
			11:4-5
			11:6-10
		11:11	11:11
The Cursing of the Fig Tree	The Fig Tree Withered	Fig Tree Cursed	Jesus Curses the Fig Tree	The Barren Fig Tree
11:12-14	11:12-14	11:12-14	11:12-14a	11:12-14
			11:14b
The Cleansing of the Temple	Jesus Cleanses the Temple	Cleansing the Temple	Jesus Goes to the Temple	The Expulsion of the Dealers from the Temple
11:15-19	11:15-19	11:15-19	11:15-17	11:15-19
			11:18
			11:19
The Lesson from the Withered Fig Tree	The Lesson of the Withered Fig Tree	The Meaning of the Withered Fig Tree	The Lesson from the Fig Tree	The Fig Tree Withered Faith and Prayer
11:20-25	11:20-24	11:20-24	11:20-21	11:20-25
	Forgiveness and Prayer		11:22-25
	11:25-26	11:25
omits Mark 11:26		omits Mark 11:26	omits Mark 11:26	omits Mark 11:26
The Authority of Jesus Questioned	Jesus' Authority Questioned	On Jesus' Authority	The Question About Jesus' Authority	The Authority of Jesus is Questioned
11:27-33	11:27-33	11:27-33	11:27-28	11:27-33
			11:29-30
			11:31-33a
			11:33b

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The Triumphal Entry was a significant prophetic sign; Jesus was proclaimed as the promised Messiah. It is paralleled in Matt. 21:1-11, Luke 19:29-44, and John 12:12-19.

B. There is a paradoxical aspect to the Triumphal Entry. Jesus was obviously fulfilling the prediction of Zech. 9:9 and the shouts (i.e., liturgy from the Psalms) of the crowd were an affirmation of His Messiahship. However, it must be remembered that these Hallel Psalms were used to welcome the pilgrims every year as they came for the Passover. The fact that they were applying them to a particular person was the uniqueness of this event. This is clearly seen in the consternation of the religious leaders.

C. The cleansing of the Temple recorded in Mark 11:15-19 was apparently the second cleansing by Jesus. The first one is recorded in John 2:15. I do not accept the tenets of literary criticism that telescope these two events into one. Although there is a problem in unifying the chronology of the Synoptic Gospels and the Gospel of John, it still seems best to me, because of the differences between the two accounts, to hold to two cleansings, one early in His ministry and one near the end. This could also explain the early and growing animosity of the religious leaders of Jerusalem. This cleansing is paralleled in Matt. 21:12-16 and Luke 19:45-47.

D. The cursing of the fig tree is an obvious reference to Judaism. It is paralleled in Matt. 21:18-19 and Luke 19:45-48.

E. The withered fig tree (Mark 11:20-25) is paralleled in Matt. 21:19-22 and Luke 21:37-38.

F. Jesus' authority is questioned (Mark 11:27-12:12). His authority is the key theological issue! It is paralleled in Matt. 21:23-46 and Luke 20:1-19.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MARK 11:1-10
¹ As they approached Jerusalem, at Bethphage and Bethany, near the Mount of Olives, He sent two of His disciples, ²and said to them, "Go into the village opposite you, and immediately as you enter it, you will find a colt tied there, on which no one yet has ever sat; untie it and bring it here. ³If anyone says to you, 'Why are you doing this?' you say, 'The Lord has need of it'; and immediately he will send it back here." ⁴They went away and found a colt tied at the door, outside in the street; and they untied it. ⁵Some of the bystanders were saying to them, "What are you doing, untying the colt?" ⁶They spoke to them just as Jesus had told them, and they gave them permission. ⁷They brought the colt to Jesus and put their coats on it; and He sat on it. ⁸And many spread their coats in the road, and others spread leafy branches which they had cut from the fields. ⁹Those who went in front and those who followed were shouting: "Hosanna! Blessed is He who comes in the name of the Lord; ¹⁰Blessed is the coming kingdom of our father David; Hosanna in the highest!"

11:1 "Bethphage" The name means "house of figs" or "place of unripe figs." It was located on the ridge overlooking Jerusalem called the Mount of Olives. In rabbinical literature it is a suburb of Jerusalem. It was close to the major road from Jericho, which the pilgrims used.

▣ "Bethany" The name means "house of dates." John 11:18 says it is two miles southeast of Jerusalem on the road to Jericho and it was the home of Mary, Martha, and Lazarus. During the three major annual feast days (cf. Lev. 23) everyone around Jerusalem shared their homes with pilgrims. Jesus stayed here when He was in Jerusalem (cf. Mark 11:11; Matt. 21:17).

▣ "near the Mount of Olives" These two small villages were located on the same ridge (about 2.5 miles long) that is known as "the Mount of Olives."

▣ "He sent two of His disciples" Possibly Peter was one of them and recalled this event to John Mark.

11:2 "immediately" See note at Mark 1:10.

▣ "colt" This incident is prophetic fulfillment (cf. Gen. 49:11; Zech. 9:9). Donkeys were the common mounts of Jewish kings (this is also mentioned in the Mari Tablets and the Sumerian Gilgamesh Epic). This young donkey would fulfill the kingly prophecies (only the king rode on his donkey, this young donkey had never been ridden), but would also communicate that He came in peace. At the Second Coming the Lord will appear on a white charger as King of Kings and Judge of the universe (cf. Rev. 19:11-16). The rabbis recognized these Messianic prophesies and said if Israel was worthy, even for one day, that the Messiah would come on the clouds of glory, but if not, He would still come one day on a donkey.

▣ "'no one yet has ever sat'" The royal donkey was ridden by no one but the king. An example of this powerful symbol is seen when Solomon rides David's donkey (cf. 1 Kgs. 1:33).

11:3 "if" This is a third class conditional sentence, which speaks of potential action.

▣ "'The Lord has need of it'" It is often hard to determine in the Gospel accounts whether Jesus is using His prophetic insight or has personally prearranged some events (cf. Mark 14:12-16).

This is a rare use in Mark of kurios as a title applied to Jesus (cf. Mark 7:28; 11:3). Since the word can mean "master" or "owner," it may refer to the owner of the colt. However, the context implies it refers to Jesus. The theological significance would be that this is the OT way of referring to YHWH (cf. Mark 11:9) by the name Adon, which means "owner," "master," "lord," or "husband" in Hebrew.

▣ "and immediately he will send it back here" It is uncertain whether this is a comment by the disciples about the colt or part of Jesus' message. There are several Greek manuscript variants because of the ambiguity of the phrase.

11:5 "Some of the bystanders" The parallel in Luke 19:33 has "owners."

11:7 "put their coats on it" The coats functioned as a cushion or riding blanket. Their colors may have given a festive or parade look (i.e., royal procession).

11:8 "many spread their coats in the road" Who does the "many" refer to? If to the disciples, then this is a gesture of Jesus' kingship (cf. 2 Kgs. 9:13). If to the townspeople of Jerusalem one is surprised that they did this every year because of the damage caused by a donkey walking on clothing on a hard road. Possibly they had heard of Jesus and recognized His uniqueness.

▣ "others spread leafy branches" John 12:13 states that they were palm branches which grew on the Mount of Olives (cf. Josephus). Apparently they were a sign of victory or triumph (cf. Rev. 7:9). This ritual was performed each year by the residents of Jerusalem at the feasts of Tabernacles and Passover for the bands of pilgrims approaching the city. This year the significance of the approaching King was fulfilled.

Although this symbolic act was regularly done during the Feast of Tabernacles (cf. Lev. 23:13-20), those branches were much larger than these. The branches used here were smaller and are comparable to the modern custom of spreading rose petals before a bride as she walks down the aisle. These three acts—(1) the coats on the animals, (2) the coats spread in the road, and (3) the branches spread in the road—show that they were honoring Jesus as the coming royal (cf. Psalm 2), Davidic (cf. 2 Samuel 7) Messiah.

11:9 "Those. . .shouting" Apparently the liturgy of Mark 11:9-10 was part of the annual festivals. They had significant nationalistic implications (i.e., this may have been an Aramaic idiom for "royal power to"). However, since they were repeated every year, the Romans were not threatened by them. This year they uniquely found fulfillment in Jesus of Nazareth. What had been liturgy was now revelation!

▣ "'Hosanna'" The Hebrew idiom means "welcome Him." It was part of the Hallel Psalm 118:25, which was quoted every year as the pilgrims came to Jerusalem. It literally meant "save now" (cf. 2 Sam. 14:4; 2 Kgs. 6:16), but had become a standard greeting.

▣ "'Blessed is he who comes in the name of the lord'" This is a quote from Ps. 118:26. This was one of the Hallel Psalms (113-118) quoted at the Feast of Passover. Psalm 118 had powerful Messianic implications (cf. Mark 11:22). The parallel in Luke 19:38 has "Blessed is the King who comes in the name of the Lord." This annual ritual liturgy has become fulfilled prophecy!

11:10 "'the coming kingdom of our father David'" This has nationalistic implications (cf. 2 Samuel 7; Hos. 3:5). One wonders whether this was a regular litany every year or was added to specifically refer to Jesus. This may have been a reference to Zech. 9:9. Matthew 21:5 states this prophecy directly. The parallel in Luke 19:39 shows the intense anger of the Pharisees when these phrases were directly attributed to Jesus.

▣ "'Hosanna in the highest'" This idiom could mean (1) praise to God in heaven or (2) may the God in heaven save Him (i.e., Jesus).

NASB (UPDATED) TEXT: MARK 11:11
¹¹Jesus entered Jerusalem and came into the temple; and after looking around at everything, He left for Bethany with the twelve, since it was already late.

11:11 "the temple" This word (hieron) meant the whole temple area, not just the central shrine (Holy of Holies and Holy Place).

▣ "it was already late" They had already walked 18 miles from Jericho. The temple area may have already been almost empty. Jesus wanted all to see His symbolic act of cleansing and restoration of the temple to its original God-given purpose.

NASB (UPDATED) TEXT: MARK 11:12-14
¹²On the next day, when they had left Bethany, He became hungry. ¹³Seeing at a distance a fig tree in leaf, He went to see if perhaps He would find anything on it; and when He came to it, He found nothing but leaves, for it was not the season for figs. ¹⁴He said to it, "May no one ever eat fruit from you again!" And His disciples were listening.

11:12 Jesus used a common need (i.e., food) as an opportunity to teach a powerful lesson of judgment and rejection.

11:13 "a fig tree" Remember the name of the city of Bethphage means "house of figs." There were obviously many of these fruit trees in the area.

▣ "in leaf" There has been much discussion among commentators about this fig tree and why Jesus came to it.

1. it was in a sheltered place and had leaves early, so perhaps it might also have small figs

2. the leaves show promise, but no fulfillment, just as Israel did

3. Jesus was not looking for the figs, but the precursor "knobs" that are also sometimes eaten (cf. F. E. Bruce, Answers to Questions, p. 56 or Hard Sayings of the Bible, pp. 441-442).

I think it was a symbolic act of judgment (cf. Luke 13:6-9), like the cleansing of the Temple, of the Judaism of Jesus' day, headquartered in Jerusalem. It foreshadowed the destruction in a.d. 70 by the Roman general (later Emperor) Titus and the eschatological judgment because of their unbelief in Jesus (cf. v.14).

▣ "it was not the season for figs" It was the Passover season and usually not even full leaves had appeared yet. This phrase shows the symbolic nature of the event. Notice also Jesus spoke out loud so the disciples could hear. Israel was often symbolized by fig trees (however, usually grape vines, cf. Jer. 29:17; Hos. 9:10; Joel 1:7; Mic. 7:1-6). The fact that the tree had many leaves showed that it should have produced fruit. Israel did not! This account of the fig tree is split into two sections with the cleansing of the temple placed between to signify that it refers to the judgment of God on the first century Jewish religious system and its leaders (as did the cleansing of the temple). It is uncertain whether all Israel or only the illegal leaders (i.e., those Sadducees who had purchased the office from the Romans) were so condemned. This judgment on Israel is emphasized in Luke 13:6-9 and Mark 12:1-12.

11:14 This is a strong permanent judgment!

SPECIAL TOPIC: FOREVER (GREEK IDIOM)

NASB (UPDATED) TEXT: MARK 11:15-18
¹⁵Then they came to Jerusalem. And He entered the temple and began to drive out those who were buying and selling in the temple, and overturned the tables of the moneychangers and the seats of those who were selling doves; ¹⁶and He would not permit anyone to carry merchandise through the temple. ¹⁷And He began to teach and say to them, "Is it not written, 'My house shall be called a house of prayer for all the nations'? But you have made it a robbers' den." ¹⁸The chief priests and the scribes heard this, and began seeking how to destroy Him; for they were afraid of Him, for the whole crowd was astonished at His teaching.

11:15 "entered the temple" This refers specifically to the court of the Gentiles where the merchants had their booths (those booths were owned by the family of the High Priests). John's Gospel records an earlier cleansing (cf. John 2:13ff). Jesus was not always the mild-mannered man we think!

This act challenged the Sadducees' authority as the pilgrims' acts and words at the triumphant entry challenged the Pharisees. These acts doomed Jesus to death (cf. Mark 11:18).

▣ "began to drive out those who were buying and selling" This may be an allusion to Zech. 14:21, "there will no longer be a Canaanite (i.e., merchant) in the house of the Lord of hosts on that day."

▣ "those who were buying and selling" These merchants represented the High Priest's family, who had purchased both the priesthood and the concession rights from Rome (i.e., at least from a.d. 30 on. I think Jesus was crucified in a.d. 34).

▣ "the money changers" The temple tax was ½ shekel (cf. Exod. 30:13). In Jesus' day the only shekel was a Tyrian shekel. The pilgrims were charged 1/24 of a shekel to exchange their currency.

▣ "those who were selling doves" A dove was the sacrifice for the poor, lepers, and women. The normal price was tripled at these booths. Even when the pilgrims brought their own sacrificial animals from home, the priest would regularly find some fault in them and demand that they purchase another animal.

11:16 "would not permit anyone to carry merchandise through the temple" This phrase is unique to Mark. The Court of the Gentiles had become a shortcut between the city and the Mount of Olives. It had lost its distinctive religious purpose as a place for the nations to come to YHWH.

11:17 "'my house shall be called a house of prayer for all nations'" This is a quote from Isa. 56:7. It shows the universal love of God. Matthew, writing to Jews, leaves off this last phrase.

▣ "'it a robbers' den'" This is a quote from Jeremiah's famous temple sermon that dealt with faithless ritual and religious superstition (cf. Jer. 7:11). In the name of religion, larger profits were being made at the expense of a place of quietness and prayer for the Gentiles. The term "robbers" can mean "insurrectionists."

11:18 "The chief priests and the scribes" Wealthy families controlled the office of High Priest. This was no longer a family position related to Aaron, but an office sold by the Romans to the highest bidder.

▣ "scribes" This category of leaders began with Ezra. In Jesus' day most of them were Pharisees. They interpreted the practical aspects of the Law for the common person, especially from the Oral Tradition (i.e., Talmud). This group is similar in function to the modern rabbi. See Special Topic at Mark 2:6.

▣ "began seeking how to destroy Him" This is an imperfect tense. It could mean "began" (cf. NASB, TEV), but it could also imply that they sought over and over again from this point on to kill Jesus (cf. NRSV).

All the verbs in Mark 11:18 are imperfects, referring to actions started and continued through this last week of Jesus' life. Recurrent patterns begin to emerge. The Triumphal Entry and the cleansing of the temple sealed Jesus' doom, as He knew it would.

NASB (UPDATED) TEXT: MARK 11:19
¹⁹When evening came, they would go out of the city.

11:19 This verse should probably go with the paragraph Mark 11:15-18. This is another eyewitness detail of Peter. This little phrase is recorded differently in several Greek manuscripts (some have the plural and some have the singular).

NASB (UPDATED) TEXT: MARK 11:20-26
²⁰As they were passing by in the morning, they saw the fig tree withered from the roots up. ²¹Being reminded, Peter said to Him, "Rabbi, look, the fig tree which You cursed has withered." ²²And Jesus answered saying to them, "Have faith in God. ²³Truly I say to you, whoever says to this mountain, 'Be taken up and cast into the sea,' and does not doubt in his heart, but believes that what he says is going to happen, it will be granted him. ²⁴Therefore I say to you, all things for which you pray and ask, believe that you have received them, and they will be granted you. ²⁵Whenever you stand praying, forgive, if you have anything against anyone, so that your Father who is in heaven will also forgive you your transgressions. ²⁶ [But if you do not forgive, neither will your Father who is in heaven forgive your transgressions."]

11:20 "As they were passing by" They took the same route from Bethany to Jerusalem.

▣ "withered from the roots up" This was the sign of total rejection of Israel (cf. Mark 12:1-12), or at least her current leaders.

11:21 "Being reminded, Peter said" Peter vividly remembers!

11:22 "Jesus answered saying to them" Peter again acted as the spokesman for what all of the disciples were thinking.

▣ "'Have faith in God'" This is a present active imperative. This is a common theme in the Gospel. Faith/trust/belief (i.e., noun, pistis; verb, pisteuō; see Special Topic at Mark 1:15) in YHWH (and His Messiah) is fallen mankind's only hope. This current world system and its power structures must not attract our attention and concern. God is with us and for us. Look to Him, only to Him!

This symbolic act of judgment and rejection affected their entire traditional belief system. We can only imagine how radical Jesus' new teachings and perspectives were to these traditional first century Jewish men! Jesus powerfully and obviously rejected the Temple (as it was functioning) and the leadership, both Sadducees and Pharisees (both liberal, Hillel, and conservative, Shammai).

There is a Greek manuscript variant which adds the Greek conditional particle ei (i.e., "if") in MSS א and D. This would make it a first class conditional sentence. However, its presence could be a Hebraic idiom denoting a direct quote. It is not included in MSS A, B, C, L, or W, nor in any of the English translations used in this commentary. It probably came from scribes wanting to make it exactly like Luke 17:6 or even Matt. 21:21 (which has ean instead of Luke's ei).

11:23 "Truly" This is literally "amen." See Special Topic at Mark 3:28.

▣ "'to this mountain'" This was (1) possibly a literal reference to the Mount of Olives (cf. Zech. 14:4) or (2) a figure of speech as in Zech. 4:7. This phrase was a common rabbinical metaphor for removing difficulties.

In the OT this type of "leveling" language was often used to describe YHWH's coming (cf. Mic. 1:3-4; Hab. 3:6). He would be available to all the earth because the mountains would be leveled (cf. Zech. 14:4) and the valleys filled up and the rivers and seas dried up, so that all may approach Him in Jerusalem. This metaphorical nature language is replaced in the NT by needy people coming to Jesus, not Jerusalem. In the NT "Jerusalem" in Palestine becomes "new Jerusalem," the holy city coming down out of heaven. The NT has universalized the OT prophecies related to geographical Jerusalem and Palestine.

▣ "'into the sea'" This is possibly a reference to the Dead Sea, which is visible from the Mount of Olives.

▣ "'does not doubt'" Faith is a key factor in prayer (cf. James 1:6-8).

▣ "heart" See Special Topic at Mark 2:6.

11:23-24 "they will be granted him" This statement must be balanced with other biblical statements about prayer. This is a good example of why we should not proof-text one verse and say "the Bible says it, that settles it." The Bible says a lot more about prayer. The worst thing God could do to most Christians is answer their prayers! Usually we pray for all the wrong things. Please read and contemplate the Special Topic below on "Effective Prayer."

SPECIAL TOPIC: EFFECTIVE PRAYER

11:24 "'that you have received them'" There is a manuscript variant related to the tense of the verb lambanō. The aorist, which reflects a Hebrew idiom of an expected fulfillment, is found in MSS א, B, C, L, and W. Apparently this was altered by scribes (1) to the future tense to match Matt. 21:22 (cf. MS D and the Vulgate) or (2) to the present tense (cf. MS A and the Armenian translation).

11:25 "'Whenever you stand praying'" The normal posture for prayer was standing with the eyes open and the head and arms lifted upward. They prayed as if in dialogue with God.

▣ "'forgive, if you have anything against anyone'" Our forgiveness of others is the evidence, not the basis, of our forgiveness (cf. Matt. 5:7; 6:14-15; 7:1-2; 18:21-35; Luke 6:36-37; Eph. 4:32; Col. 3:13; James 2:13; 5:9). The unforgiving person has never met God!

▣ "if" This is a first class conditional sentence. Believers often hold grudges. Knowing God in Christ must change these attitudes. We are forgiven so much how can we treat others made in God's image with contempt and settled animosity?

▣ "'your Father who is in heaven'" Jesus spoke Aramaic, which means that many of the places where "Father" appears as the Greek, Pater, it may reflect the Aramaic Abba (cf. Mark 14:36). This familial term "Daddy" or "Papa" reflects Jesus' intimacy with the Father; His revealing this to His followers also encourages our own intimacy with the Father. The term "Father" was used only in the OT for YHWH, but Jesus uses it often and pervasively. It is a major revelation of our new relationship with God through Christ.

11:26 This verse is absent in the Greek uncial manuscripts א, B, L, and W. It is included with several variations in MSS A, D, K, X, and the Peshitta translation and the Diatessaron (i.e., the four Gospels merged into one). It seems that an ancient scribe added this phrase from Matt. 6:15.

NASB (UPDATED) TEXT: MARK 11:27-33
²⁷They came again to Jerusalem. And as He was walking in the temple, the chief priests and the scribes and the elders came to Him, ²⁸and began saying to Him, "By what authority are You doing these things, or who gave You this authority to do these things?" ²⁹And Jesus said to them, "I will ask you one question, and you answer Me, and then I will tell you by what authority I do these things. ³⁰Was the baptism of John from heaven, or from men? Answer Me." ³¹They began reasoning among themselves, saying, "If we say, 'From heaven,' He will say, 'Then why did you not believe him?' ³²But shall we say, 'From men'?"— they were afraid of the people, for everyone considered John to have been a real prophet. ³³Answering Jesus, they said, "We do not know." And Jesus said to them, "Nor will I tell you by what authority I do these things."

11:27 "They came again to Jerusalem" This seems to imply they left Jerusalem and spent the nights back in Bethany, possibly with Lazarus, Mary, and Martha.

▣ "walking in the temple" Can you imagine how the merchants were watching Him! Jesus did not hide from or avoid confrontation. This was His moment of impact on Jerusalem.

▣ "the chief priests and the scribes and the elders" This is the full designation for the Sanhedrin. This was an official ruling body of seventy members in Jerusalem, which developed out of the Great Synagogue of Ezra's day. It was made up of the High Priest and his family, local scribes, and wealthy, influential elders from the Jerusalem area. See Special Topic at Mark 12:13.

11:28 "'By what authority are You doing these things'" This has been and is the crucial question about Jesus. Where did He get His power and authority to speak and act? Jesus did not fit their expected mold of what YHWH's Messiah would do and say!

11:29 Jesus often used this second-question technique when dealing with those who tried to trick or trap Him (cf. Mark 2:6-9,19,25-26; 3:23-24; 10:3,37-39; 12:14-16). He would be open with them if they would be open to Him (cf. Mark 11:33).

11:30 "'Was the baptism of John from heaven'" Jesus answered their question with a question that dealt with their rejection of John the Baptist. They were not really seeking truth (cf. Mark 11:31-33). They were more concerned with their reputations and maintaining power (cf. Mark 11:32).

11:31 "if" This is a third class conditional sentence, which means potential action.

11:33 Jesus answers them by the parable in Mark 12:1-12, which is one of the most severe condemnations of Israel and her leaders in the entire NT.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What does this chapter reveal about Jesus?

2. Why did Jesus accept the title "Son of David?"

3. How is faith related to healing?

4. Why is the Triumphal Entry so important?

5. What did the shouts of the crowd mean?

6. Why did Jesus curse the fig tree?

7. Why did Jesus drive out the merchants? Was it the first time?

8. Why didn't the Temple police stop Him?

9. Can we ask God for anything? How is our faith related to answered prayer?

10. Why is Mark 11:28 such a crucial question?

Mark 12

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Parable of the Vineyard and the Tenants	The Parable of the Wicked Vine Dressers	Parable of the Vineyard	The Parable of the Tenants in the Vineyard	Parable of the Wicked Tenants
12:1-11	12:1-12	12:1-11	12:1-8	12:1-11
			12:9-11
12:12		12:12	12:12	12:12
Paying Taxes to Caesar	The Pharisees: Is It Lawful to Pay Taxes to Caesar?	Paying Taxes to Caesar	The Question About Paying Taxes	On Tribute to Caesar
12:13-17	12:13-17	12:13-17	12:13-14	12:13-17
			12:15
			12:16a
			12:16b
			12:17a
			12:17b
The Question About the Resurrection	The Sadducees: What About the Resurrection?	Questions About the Resurrection	The Question About Rising from Death	The Resurrection of the Dead
12:18-27	12:18-27	12:18-23	12:18-23	12:18-23
		12:24-27	12:24-27	12:24-27
The Great Commandment	The Scribes: Which is the First Commandment of All?	The Great Commandment	The Great Commandment	The Greatest Commandment of All
12:28-34	12:28-34	12:28-34	12:28	12:28-34
			12:29-31
			12:32-33
			12:34
The Question About David's Son	Jesus: How Can David Call His Descendant Lord?	David's Son	The Question About the Messiah	Jesus Not Only Son but Also Lord of David
12:35-37	12:35-37	12:35-37	12:35-37a	12:35-37
The Denouncing of the Scribes	Beware of the Scribes	Sayings On Pride and Humility	Jesus Warns Against the Teachers of the Law	The Scribes Condemned by Jesus
			12:37b-40
12:38-40	12:38-40	12:38-40		12:38-40
The Widow's Offering	The Widow's Two Mites	The Widow's Offering	The Widow's Offering	The Widow's Mite
12:41-44	12:41-44	12:41-44	12:41-44	12:41-44

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

SYNOPTIC GOSPEL PARALLELS

A. Representatives of the Sanhedrin ask questions (cf. Mark 11:27-12:12) and Jesus responds by a parable (Mark 12:1-12). This is paralleled in Matt. 21:33-46 and Luke 20:1-19.

B. The Pharisees and the Herodians ask about paying taxes to Caesar (Mark 12:13-17), which is paralleled in Matt. 22:15-22 and Luke 20:20-26.

C. The Sadducees ask a question about the resurrection (Mark 12:18-27), which is paralleled in Matt. 22:23-33 and Luke 20:27-40.

D. A scribe asks about the greatest commandment (Mark 12:28-34), which is paralleled in Matt. 22:34-40.

E. Jesus asks the Jewish leadership a question about the Messiah's relationship to David (Mark 12:35-37), which is paralleled in Matt. 22:41-46 and Luke 20:41-44.

F. Jesus denounces the scribes (Mark 12:38-40) and it is paralleled in Matt. 23:1-39 and Luke 20:45-47.

G. The widow's sacrificial offering (Mark 12:41-44) is paralleled in Luke 21:1-4.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MARK 12:1-11
¹And He began to speak to them in parables: "A man planted a vineyard and put a wall around it, and dug a vat under the wine press and built a tower, and rented it out to vine-growers and went on a journey. ²At the harvest time he sent a slave to the vine-growers, in order to receive some of the produce of the vineyard from the vine-growers. ³They took him, and beat him and sent him away empty-handed. ⁴Again he sent them another slave, and they wounded him in the head, and treated him shamefully. ⁵And he sent another, and that one they killed; and so with many others, beating some and killing others. ⁶He had one more to send, a beloved son; he sent him last of all to them, saying, 'They will respect my son.' ⁷But those vine-growers said to one another, 'This is the heir; come, let us kill him, and the inheritance will be ours!' ⁸They took him, and killed him and threw him out of the vineyard. ⁹What will the owner of the vineyard do? He will come and destroy the vine-growers, and will give the vineyard to others. ¹⁰Have you not even read this Scripture: 'The stone which the builders rejected, This became the chief corner stone; ¹¹This came about from the Lord, And it is marvelous in our eyes'?"

12:1 "to speak to them in parables" "Them" refers directly to the representatives from the Sanhedrin (cf. Mark 11:27), but indirectly to the large crowd.

This whole chapter is a series of questions from the religious leaders:

1. from the Sanhedrin (Mark 11:27-12:12)

2. from the Pharisees and Herodians (Mark 12:13-17)

3. from the Sadducees (Mark 12:18-27)

4. from a scribe (Mark 12:28-34)

5. from Jesus (Mark 11:29-33; 12:9,35-37)

▣ "'planted a vineyard and put a wall around it, and dug a vat under the wine press and built a tower'" This is a quote from the Septuagint of Isa. 5:1-2. The grapevine was one of the symbols for the nation of Israel (as was the fig tree in Mark 11:12-14,20-25). Isaiah 5 uses a vineyard folk song to address Israel. Matthew includes several other parables that also address the nation of Israel (cf. Matt. 22:1-14). It is hard to determine whether God rejected

1. Israel's illegal, non-Aaronicc leaders

2. her self-righteous, judgmental legalism

3. the unbelief of the nation as a whole. Israel, with all her covenantal privileges (cf. Rom. 9:4-5), was also held responsible for the Mosaic covenant responsibilities (cf. Deuteronomy 27-28)

It is striking how different Isaiah 5's procedure in describing God's free and available love for all who would come is compared to the stringency and violence of these tenant farmers in this parable.

12:2 "'At the harvest time'" Usually it took at least five years for grapevines to begin to produce at commercial levels. The owner expected to participate in his investment.

12:2,4,5,6 "'sent'" God attempted to communicate by sending several representatives, even His own son. This represents the longsuffering of God and His desire to establish a covenantal relationship.

12:2,4,5 "'a slave'" These slaves represent the OT prophets. Matthew, as is characteristic, has two slaves (cf. Matt. 21:34). This text clearly shows how Matthew combines Mark's account of several slaves one at a time into one occurrence.

12:3 "'beat'" This refers to a severe beating. It literally means "to skin" or "to flay" (cf. Mark 13:9).

12:4 "'wounded him in the head'" This refers to being repeatedly struck on the head. It shows the abuse suffered by those who represented God and spoke for Him (i.e., the OT prophets) to His rebellious covenant people.

▣ "'and treated him shamefully'" This is a verbal form of the name Timothy, which means "honor" or "worth" with the alpha privative. It connotes "to treat with contempt" or "total disrespect" (cf. James 2:6).

12:5 Why did God send servant after servant? God created humanity for a purpose—fellowship with Himself. He wants to establish a people like Himself, but they/we will not. Yet, God tries again and again to reach us! He has a "love that will not let go" for His creation.

12:6 "'He had one more to send, a beloved son'" This obviously refers to Jesus. This same phrase is used by the Father at Jesus' baptism (Matt. 1:11; 3:17) and transfiguration (9:7; Matt. 17:5). This same truth is seen in John 3:16 and Heb. 1:1-2. It is a combination of a Royal Psalm (i.e., 2:7) and a Suffering Servant passage (i.e., Isa. 42:1).

12:7 "'and the inheritance will be ours'" This refers legally to the Jewish law of "ownerless property" that could be claimed by right of possession. It reflects mankind's fallen attitude of "more and more for me at any cost." Humanity wants to be its own god (cf. Genesis 3).

12:8 "'threw him out of the vineyard'" Improper burial shows the tenant's complete contempt for the owner and his son!

The Gospel parallels describe the sequence as they threw the son out of the vineyard and then killed him (cf. Matt. 21:39; Luke 19:15). This was probably to identify further with Jesus' death outside of the city walls of Jerusalem.

12:9 This verse shows God's response toward those who killed His only Son. In Mark's Gospel Jesus asks the crowd a question. This reflects Isa. 5:3-4, where the prophet asks a question. The hearers are condemned out of their own mouths (i.e., Matt. 21:41). God will hold all conscious creation accountable for the gift of life. We will reap what we sow (cf. Mark 4:21-25; Matt. 13:12; 25:14-30; Gal. 6:7).

▣ "will give the vineyard to others" The "others" seems to refer to the church, made up of believing Jews and Gentiles (cf. Eph. 2:11-3:13).

12:10 "'Have you not even read this Scripture'" This is Jesus' introduction to a verse that was used every year in their processionals welcoming pilgrims into Jerusalem (i.e., Ps. 118:22-23). This question is a recurrent theme in the NT (cf. Matt.21:42; Luke 20:17; Acts 4:11; Rom. 9:32-33; 1 Pet. 2:7). It explains the problem of how Israel could miss her Messiah (cf. Rom. 9-11). This statement was a slap in the face to the very ones who claimed to know the Scriptures!

▣ "stone" This is a quote of Ps. 118:22-23 from the Septuagint. In rabbinical writings, this stone referred to Abraham, David, or the Messiah (cf. Dan. 2:34-35). This same Psalm was quoted as part of the Hallel Psalms, used to welcome the pilgrims coming to Jerusalem for the Passover.

▣ "builders" In rabbinic writing this term referred to the scribes. The comments Jesus added are recorded in Matt. 21:43-44. Notice here the builders are condemned for missing the most important truth: Jesus is the promised Messiah.

▣ "'the chief corner stone'" The metaphor of the Messiah as a stone comes from several OT usages.

1. YHWH's strength and stability (cf. Ps. 18:1-2)

2. Daniel's vision in chapter 2 (cf. Dan. 2:34-35,48)

3. the building component which either

a. starts the building (i.e., cornerstone)

b. holds the weight of the building (i.e., center stone or keystone in the arch)

c. finishes the building (i.e., top stone or cap stone)

The building refers metaphorically to the people of God, the true temple (cf. 1 Cor. 3:16-17; 2 Cor. 6:16; Eph. 2:19-22).

SPECIAL TOPIC: CORNERSTONE

12:11 This verse implies that everything which occurred in the rejection and death of Jesus was foreknown and prophesied (cf. Isa. 53:10; Luke 22:22; Acts 2:23; 3:18; 4:28; 1 Pet. 1:20).

NASB (UPDATED) TEXT: MARK 12:12
¹²And they were seeking to seize Him, and yet they feared the people, for they understood that He spoke the parable against them. And so they left Him and went away.

12:12 "they were seeking to seize Him" The Jewish leaders understood the parable was referring to them and they acted in the predicted way (i.e., tried to kill Him).

▣ "they feared the people" These leaders looked to current opinions (cf. Mark 11:18,32; Matt. 21:26,46; Luke 19:48) rather than to God's Word in order to decide their actions.

▣ "they understood that He spoke the parable against them" This pronoun "they" can be understood in one of two ways: (1) the leaders were afraid of Jesus' popularity with the crowd (cf. Matt. 21:45) or (2) the crowd also understood that the parable was addressed to the religious leaders.

NASB (UPDATED) TEXT: MARK 12:13-17
¹³Then they sent some of the Pharisees and Herodians to Him in order to trap Him in a statement. ¹⁴They came and said to Him, "Teacher, we know that You are truthful and defer to no one; for You are not partial to any, but teach the way of God in truth. Is it lawful to pay a poll-tax to Caesar, or not? ¹⁵Shall we pay or shall we not pay?" But He, knowing their hypocrisy, said to them, "Why are you testing Me? Bring Me a denarius to look at." ¹⁶They brought one. And He said to them, "Whose likeness and inscription is this?" And they said to Him, "Caesar's." ¹⁷And Jesus said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's." And they were amazed at Him.

12:13 "they sent" This refers to the Sanhedrin, which was the Jewish religious authority (cf. Mark 11:27).

SPECIAL TOPIC: THE SANHEDRIN

▣ "Pharisees" This was the religious group that developed during the Maccabean period. They were very committed to the Oral Traditions (i.e., Talmud). See SPECIAL TOPIC: PHARISEES at Mark 2:16.

▣ "Herodians" This was a political group that supported the reign of the Idumean Herods. They were also in favor of the Roman status quo. Normally Pharisees and Herodians were enemies. The fact that they were cooperating shows how serious they perceived Jesus' teachings to be. See SPECIAL TOPIC: HERODIANS at Mark 1:14.

▣ "in order to trap Him" This is literally "to catch." It was used of capturing wild animals. It had become a metaphor for acquiring information so as to show a fault or error (cf. Luke 11:54). They thought that by asking Him this question they had Him trapped between two opposing groups: the Roman authorities and the people.

12:14 "'Teacher, we know that You are truthful and defer to no one; for you are not partial, but teach the way of God in truth'" These leaders were flattering Jesus in order to find fault, but in reality, they were speaking correctly about Him. Jesus handled truth exactly like YHWH handles truth. This is supreme irony! Their tricky statements were in reality the greatest compliment.

▣ "'You are not partial'" The literal Hebrew idiom is "for You do not look at the face of men." This historically referred to the Judges of Israel. When they tried a case, the defendants kept their heads bowed so that their identity could not be seen. If a judge put his hand under the chin and lifted the face so as to see the person's identity, the chances for bias increased. Therefore, justice was to be blind!

▣ "'Is it lawful to pay'" This is a legal question related to the Mosaic legislation, but also relating to Israel's current domination by Rome. This is the type of question that scribes dealt with daily. There were two ways to answer the question, one based on the Mosaic texts and one related to the reality of Roman law and occupation. These leaders wanted legal grounds to bring the Roman government into their religious dilemma (cf. Luke 20:20). By answering "yes" He would offend the zealots; by answering "no" He would be arrested by the Roman government.

▣ "poll-tax" This was a transliteration of the Latin term "census." It was a head tax which Rome placed on all conquered peoples. This empire-wide tax (i.e., a.d. 6-20) on males fourteen years through sixty-five years and on women twelve to sixty-five, who lived in imperial provinces went directly to the Emperor. It was the reason why Joseph had to leave Nazareth and go to Bethlehem with the pregnant Mary (cf. Luke 2:1-6).

12:15 "He, knowing their hypocrisy. . .why are you testing Me" The term hypocrisy (hupokrisis) originally referred to actors playing a part behind a mask. They pretended to be someone they were not (cf. Matt. 23:28; Luke 12:1; 20:20; 1 Tim. 4:2; 1 Pet. 2:1). It came to be used of manipulative people who tried to trick others into thinking that which was untrue. Everything these leaders said (ironically) to Jesus in Mark 12:14 was contradicted in their actions of Mark 12:15. The term testing (peirazō) had the added connotation of testing with a view towards destruction or failure. See Special Topic: Terms for Testing at Mark 1:13.

▣ "a denarius" This silver coin was the only way this tax could be paid. It was a day's wage for a common laborer or soldier. It was a symbol of Rome's control. See Special Topic at Mark 12:42.

12:16 "'Whose likeness and inscription is this'" Tiberius (a.d. 14-37) was the current Emperor. On this coin was a claim of the deity of the Emperor. On the front of the coin it said "Tiberius Caesar Augustus, son of the Divine Augustus." On the back of the coin was a picture of Tiberius seated on a throne and the inscription "Highest Priest."

12:17 "'Render to Caesar the things that are Caesar's'" Believers are to obey civil authority because God has ordained it (cf. Rom. 13:1-7; Titus 3:1; 1 Pet. 2:13-14). The Greek term "render" may imply "give back to someone that which belongs to him."

▣ "'and to God the things that are God's'" Although the state has divine sanction, it does not have divine status. If the state claims ultimate authority, this is to be rejected by the followers of the one true God. Many have tried to promote and support the modern political doctrine of the separation of church and state from this verse. In a very limited sense this verse does address the issue, but it is surely not a Scriptural support for this modern political theory. This theory is a truth seen from history, not primarily from Scripture.

NASB (UPDATED) TEXT: MARK 12:18-27
¹⁸Some Sadducees (who say that there is no resurrection) came to Jesus, and began questioning Him, saying, ¹⁹"Teacher, Moses wrote for us that if a man's brother dies and leaves behind a wife and leaves no child, his brother should marry the wife and raise up children to his brother. ²⁰There were seven brothers; and the first took a wife, and died leaving no children. ²¹The second one married her, and died leaving behind no children; and the third likewise; ²²and so all seven left no children. Last of all the woman died also. ²³In the resurrection, when they rise again, which one's wife will she be? For all seven had married her." ²⁴Jesus said to them, "Is this not the reason you are mistaken, that you do not understand the Scriptures or the power of God? ²⁵For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. ²⁶But regarding the fact that the dead rise again, have you not read in the book of Moses, in the passage about the burning bush, how God spoke to him, saying, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? ²⁷He is not the God of the dead, but of the living; you are greatly mistaken."

12:18 "Sadducees" This was an aristocratic, priestly sect of Judaism that controlled the High Priesthood and the Sanhedrin. They were the wealthy, politically powerful "in" group. They were very conservative and accepted only the writings of Moses (i.e., Genesis through Deuteronomy) as authoritative (i.e., rejected the Oral Tradition).

SPECIAL TOPIC: SADDUCEES

12:19 "'Moses wrote for us'" This is referring to Moses' discussion of Levirate marriage found in Deut. 25:5-10.

▣ "'that if a man's brother dies'" This Jewish law came to be known by "Levirate marriage." The term was from Latin for "a husband's brother." Inheritance rights were very important in Israel because God had given the Promised Land to the tribes by lot (cf. Joshua 12-19). Therefore, if a man died with no male heir, his brother was expected to marry the widow and father a child by the widow; the child then became the heir of all of the dead brother's property.

12:23 Here is the purpose of the question, to ridicule the concept of a bodily resurrection in a physical afterlife.

12:24 Jesus' withering question focuses on the Sadducees' lack of understanding of both the Scriptures and God. Its grammatical form expects a "yes" answer.

12:25 "'but are like angels in heaven'" This brief reference has caused much speculation. Angels in the OT are usually masculine (except for Zech. 5:9). Does this brief comment of Jesus refer to their sexuality or sexual unions? How does this affect one's understanding of Gen. 6:1-2? Maybe we are trying to infer too much theology from this Sadducean encounter. Heaven is an entirely different relational experience than earth. Exactly how this new interpersonal, eternal, spiritual realm functions is uncertain. The Bible has chosen not to reveal much information about the afterlife. The Sadducees took this lack of information as an excuse to deny the reality of the afterlife. It is better to affirm the reality based on the promises of God and Christ, but be willing to remain uninformed until death. The Bible provides all that believers need to know!

Jesus asserted that there is no sexual aspect (i.e., procreation) to existence in heaven. There are many questions one would like to ask about this, but no further clarification is given in the NT. It may simply refer to the fact that angels are created by God and not by sexual procreation.

12:25-26 "'angels. . .But regarding the fact that the dead rise again'" The Sadducees denied both the existence of angels and the resurrection. The Pharisees affirmed both.

12:26 "'But regarding the fact that the dead rise again'" There are several texts in the OT that affirm this truth (cf. Job 14:14-15; 19:25-27; Ps. 23:6; Isa. 25:6-9; 26:14-19; Dan. 12:2). Yet the afterlife in the OT is a veiled reality. The progressive revelation of the NT clarifies and defines the reality, but still in veiled, metaphorical language. Heaven is a sure promise and truth, but its exact nature is a mystery.

▣ "'in the book of Moses'" Jesus asserts that Moses is the source of Deuteronomy. This question also expects a "yes" answer.

SPECIAL TOPIC: MOSES' AUTHORSHIP OF THE PENTATEUCH

▣ "'I am the God of Abraham'" This reference to Exod. 3:2-6 is a play on the tense of the Hebrew verb "to be." A form of this verb (i.e., causative) becomes the covenant name for the God of Israel, YHWH (cf. Exod. 3:14). The title implies that God is the ever-living, only-living One. Because He lives, His people live also (cf. Mark 12:27; Ps. 103:15-17; Isa. 40:6-8; 1 Pet. 1:24-25). Notice that Jesus affirms the reality of the afterlife from the writings of Moses, which was the only section of the Hebrew canon that these Sadducees accepted as authoritative for doctrine.

NASB (UPDATED) TEXT: MARK 12:28-34
²⁸One of the scribes came and heard them arguing, and recognizing that He had answered them well, asked Him, "What commandment is the foremost of all?" ²⁹Jesus answered, "The foremost is, 'Hear, O Israel! The Lord our God is one Lord; ³⁰and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' ³¹The second is this, ^'You shall love your neighbor as yourself.'There is no other commandment greater than these." ³²The scribe said to Him, "Right, Teacher; You have truly stated that He is One, and there is no one else besides Him; ³³and to love Him with all the heart and with all the understanding and with all the strength, and to love one's neighbor as himself, is much more than all burnt offerings and sacrifices." ³⁴When Jesus saw that he had answered intelligently, He said to him, "You are not far from the kingdom of God." After that, no one would venture to ask Him any more questions.

12:28 "scribes" These were usually non-priestly (i.e., not Levite), who became scholars in the Oral Traditions (i.e., the Talmud) of the Jews. In the OT local Levites interpreted the sacred writings to the people (cf. Neh. 8). As the local synagogue developed in Babylonian exile, the role of local teachers and interpreters grew in significance. By Jesus' day most of these scribes were Pharisees. They developed historically (i.e., after the destruction of the Temple) into rabbinical Judaism. See Special Topic at Mark 2:6.

▣ "heard them arguing" The parallel in Matt. 22:34-35 seems to imply ulterior motives, but Mark's Gospel implies he was truly interested in the theological question.

12:29 "'hear'" Jesus quotes from Deut. 6:4-5, but not from the Masoretic Text or the Septuagint (the parallel in Matt. 22:37 is closer to the MT, but not exact). Jesus' quote adds a phrase to both the Masoretic Hebrew text and the Septuagint Greek text. This exact quote is unknown from any OT text. The LXX changes the Hebrew "heart" to "mind" or "understanding." But this quote adds the phrase "with all your mind" to the three-fold phrasing (i.e., heart, soul, strength) in the MT and LXX. The NJB recognizes this by printing the phrase as not part of the OT quote (i.e., not in italics). It is interesting that the Greek uncial manuscript D (i.e., Bezae) from the fifth century omits the phrase "and with all your mind" entirely. This may reflect the original because its absence matches the scribes' response in Mark 12:33.

In the Matthew parallel (i.e., 22:32) Matthew quotes Jesus as saying, "with all your heart, and with all your soul, and with all your mind." Here the Hebrew clause "with all your strength" is left out. It is so surprising that Mark and Matthew disagree with each other and with both the MT and the LXX. This is a perfect example of the looseness of many of the OT quotes in the NT (even those attributed to Jesus). Here is where precision is impossible. They all (i.e., LXX, Matt. and Mark) reflect the general sense of the quote from Moses.

This OT text (i.e., Deut. 6:4-5) is called the Shema, which is the Hebrew word "hear." It means to hear so as to do. It has become the Jewish affirmation of monotheism. It is prayed daily by faithful Jews and on every Sabbath. There are other texts on the oneness and uniqueness of God in the Prophets, but this one is in the writings of Moses (i.e., Gen. ― Deut.) and is, therefore, binding on all of Jesus' listeners (i.e., Sadducees and Pharisees).

12:30 Jesus' answer shows that there are two aspects to God's primary commandment: (1) the unity and uniqueness of God and (2) our total commitment to Him and Him alone!

▣ "heart" See Special Topic at Mark 2:6.

12:31 "'you shall love your neighbor'" This is a quote from Lev. 19:18 in the Septuagint. Jesus linked theological truth to practical, ethical demands (cf. Zechariah 7-8). It is impossible to love God and hate those made in His image (cf. 1 John 2:9-11; 3:15; 4:20).

It is impossible to love your neighbor (i.e., covenant brother or sister) as yourself if you do not love yourself. There is an appropriate self-love which is based on God's priority love for mankind. We are His creation, fashioned in His image (cf. Gen. 1:26,27). We must rejoice in our giftedness and accept our physical, mental, and psychological makeup (cf. Ps. 139). To criticize ourselves is to criticize our Maker! He can transform our fallenness into a reflection of His glory (i.e., Christlikeness).

Christianity involves a personal faith commitment to God through Christ. It starts as an individual volitional decision of repentance and faith. However, it issues in a family experience. We are gifted for the common good (cf. 1 Cor. 12:7). We are part of the body of Christ. How we treat others reveals our true devotion to Christ. The oneness of God and mankind made in the image and likeness of God demands an appropriate response toward God and toward other humans (i.e., especially those of the household of faith).

▣ "'There is no other commandment greater than these'" This statement is so hard for legalistic (i.e., weak; cf. Rom. 14:1-15:13) believers to accept. With a total love for God and covenant brothers (and even the lost) there are no rules. Rules are to flow from a changed heart and mind; they do not produce godliness!

12:32-33 "'He. . .Him'" These pronouns refer to YHWH. Because of Exod. 20:7, most Jews would have been uncomfortable pronouncing the Covenant name of God.

▣ "'there is no one else besides Him'" This phrase does not deny the existence of other spiritual beings such as angels. This literally meant that no one was before or beside YHWH. He is a unique category (cf. Exod. 8:10; 9:14; Deut. 4:35,39). This scribe is expressing YHWH's uniqueness!

12:33 "'love. . .is much more than all burnt offerings'" This scribe had great understanding about the relationship between faith and rituals (cf. 1 Sam. 15:22; Isa. 1:11-14; Hos. 6:6; Amos 5:21-24; Micah 6:6-8). This is not to depreciate temple ritual, but to assert that proper motive and faith are crucial (i.e., joining the priestly and prophetic insights).

12:34 "'You are not far from the kingdom of God'" This statement was another way that Jesus asserted the centrality of a positive and immediate faith response to Himself. The kingdom was available then (i.e., through faith in Jesus), not somewhere in the future. Although this man understood OT theology, he was not right with God without placing his faith in Christ. Correct theology does not assure salvation! Knowledge of the Bible does not assure salvation! The performance of religious ritual and liturgy does not assure salvation! Faith in Christ does!

NASB (UPDATED) TEXT: MARK 12:35-37
³⁵And Jesus began to say, as He taught in the temple, "How is it that the scribes say that the Christ is the son of David? ³⁶David himself said in the Holy Spirit, 'The Lord said to my Lord, "Sit at My right hand, Until I put Your enemies beneath Your feet." ³⁷David himself calls Him 'Lord'; so in what sense is He his son?" And the large crowd enjoyed listening to Him.

12:35 "'How is it that'" This chapter records a series of questions

1. from the Sanhedrin (Mark 11:27-12:12)

2. from the Pharisees and Herodians (Mark 12:13-17)

3. from the Sadducees (Mark 12:18-27)

4. from a scribe (Mark 12:28-34)

5. from Jesus (Mark 11:29-33,35-37)

Now Jesus asks them a question as He did in Mark 11:29-30. This question-and-answer method is characteristic of rabbinical Judaism.

▣ "'Christ is the son of David'" Read Matt. 12:23ff; 21:15; 2 Sam. 7:11-16 and compare it to Ps. 110:1. Jesus was trying to reach the religious leaders. He cared for them so He used their type of reasoning and exegesis. They had so much light, but were so blinded by tradition.

12:36 "David himself said in the Holy Spirit" This asserts the inspiration of Psalm 110 by the Holy Spirit. The Bible is divine truth (i.e., from the Spirit), but written in the language and culture of its original authors.

▣ "'the Lord said to my lord'" This is a quote from Ps. 110:1 from the Septuagint. In Hebrew the first "Lord" (i.e., translated in English by all capitals) is our English translation's way of translating YHWH. This occurred because the Hebrews were very reluctant to use the covenant name for deity. Therefore, when one came to YHWH in a text to be read aloud, he substituted the Hebrew term Adon, which means "lord," "husband," "owner," or "master." In Greek this was translated by kurios. This distinction does not show up in the Greek text where kurios is translated both YHWH and adon.

SPECIAL TOPIC: NAMES FOR DEITY

▣ "'Sit at My right hand'" The "My" refers to YHWH. This anthropomorphic phrase (i.e., speaking of God in human bodily terms) was meant to show the Messiah's place of power, authority, and preeminence. This would reflect the King of the universe sharing His throne with another (i.e., His Messiah, cf. Mark 14:62).

▣ "'Until I put Your enemies beneath Your feet'" This continues the quote from Ps. 110:1. This phrase asserts YHWH's victory on behalf of His Messiah (cf. Psalm 2). This truth is further revealed in 1 Cor. 15:24-27 and even carried on ultimately in the eternal kingdom of the Father in 1 Cor. 15:28!

Mark's (and Matt. 22:44) quote of Ps. 110:1 deviates from the Masoretic Hebrew text and the Septuagint (as does Mark's quote of Deut. 6:4-5 in Mark 12:29-30). The MT and the LXX have "until I make your enemies a footstool for Your feet" (cf. Luke 20:43; Acts 2:34-35). The scribes (i.e., MSS א, A, L, and the Vulgate and Peshitta translations) changed Mark's quote to conform to the OT quote.

12:37 This was the crux of the question. It shows that (1) the religious leaders did not understand (i.e., were spiritually blind to) the Scriptures, even about the Messiah or (2) Christ, though son of David, was spiritually superior to David and in fact, had a divine origin. As they had tried to trick Jesus with questions, so now He asked them a question that silenced them.

I think #2 is theologically the appropriate answer. YHWH of the OT chose the Messianic line apart from human effort or cultural traditions (i.e., all the Patriarchs married infertile women and never did the eldest son become the chosen line)! This is a subtle, but strong, affirmation that the Messiah will be greater than David (i.e., David's "lord" or "master"), which surely implies a divine act, even a divine person.

▣ "And the large crowd enjoyed listening to Him" Large crowds are a recurrent characteristic of Mark's Gospel. The people of the land, who were often ridiculed and overlooked by the religious elite (cf. Mark 12:38-40), enjoyed seeing Jesus turn the tables on the arrogant religionists using their very method.

NASB (UPDATED) TEXT: MARK 12:38-40
³⁸In His teaching He was saying: "Beware of the scribes who like to walk around in long robes, and like respectful greetings in the market places, ³⁹and chief seats in the synagogues and places of honor at banquets, ⁴⁰who devour widows' houses, and for appearance's sake offer long prayers; these will receive greater condemnation."

12:38 "'the scribes who like to'" The temporal connection between Mark 12:25-27 and Mark 12:38-40 is uncertain. Obviously He is addressing the same category of leaders (i.e., scribes), but it is uncertain if the scribes of 35-37 are being addressed or other scribes who like to flaunt their religion. Surely Jesus' words also relate to the Sadducees and the Pharisees who put on a religious show in order to be recognized by the people.

▣ "'who like to walk around in long robes'" This refers to a distinctive white linen tallith with large blue tassels worn by the scribes. The Talmud taught that one is required to stand in the presence of a rabbi. These men liked this special treatment (i.e., distinctive prayer shawls, respectful greetings, best seats in worship, and place of honor at meals). They had it all, but missed Christ!

12:40 "'who devour widow's houses'" This may be metaphorical language referring to (1) the burden of almsgiving that these leaders required of all the people or (2) the practice of convincing widows to give their inheritance (i.e., livelihood) to the temple. This thereby refers to the manipulative fund-raising techniques of the religious leaders.

▣ "'for appearance's sake offer long prayers'" They prayed to be seen by others, not heard by God. Their religion was an outward show (cf. Isa. 29:13; Matt. 7:21-23; Col. 2:16-23), but they did not recognize God's greatest gift!

▣ "they will receive greater condemnation" Their religious faith was an outward show, not an active inner faith of love and service (cf. Mark 12:28-34). This phrase may reflect (1) degrees of punishment (cf. Matt. 10:15; 11:22,24; 18:6; 25:21,23; Luke 12:47-48; 20:47; James 3:1) or (2) Oriental metaphorical overstatement (i.e., hyperbole).

SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT

NASB (UPDATED) TEXT: MARK 12: 41-44
⁴¹And He sat down opposite the treasury, and began observing how the people were putting money into the treasury; and many rich people were putting in large sums. ⁴²A poor widow came and put in two small copper coins, which amount to a cent. ⁴³Calling His disciples to Him, He said to them, "Truly I say to you, this poor widow put in more than all the contributors to the treasury; ⁴⁴for they all put in out of their surplus, but she, out of her poverty, put in all she owned, all she had to live on."

12:41 "the treasury" The Mishnah (and Alfred Edersheim's Temple, pp 48-49) says there were thirteen trumpet shaped chests, each marked for a specific charitable purpose, located in the Court of the Women. There has never been found any physical evidence of these nor any other literary confirmation beside the Mishna of their existence.

12:42 "two small copper coins" This is literally "lepton" (the thin one), which was worth only a fraction (1/24 or 1/96) of a denarius. It was the least valuable Jewish copper coin.

▣ "which amount to a cent" This is the Latin term quadrans, which was equivalent to the lepton, the smallest Roman copper coin (1/4 of an assarion, which was itself 1/16 of a denarius). Mark was probably written to Romans.

SPECIAL TOPIC: COINS IN USE IN PALESTINE IN JESUS' DAY

12:43 "'Truly'" This is literally "amen." See Special Topic at Mark 3:28.

12:44 This woman's complete faith is contrasted with the scribes' religious pride and shallowness. They rip off widows' resources. This widow gives all her resources to God and thereby depends on Him by faith to provide her needs. In giving, God looks at the heart, not the amount (cf. 2 Cor. 8-9). But also notice the amount was all she had. Giving, like deeds and words, reveals the heart! See SPECIAL TOPIC: WEALTH at Mark 10:23.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. List what each of the following items stood for in the parable (12:1-12)

a. Owner of the Vineyard_____________________________________________________________

b. Vineyard________________________________________________________________________

c. Tenants_________________________________________________________________________

d. Slaves__________________________________________________________________________

e. Son____________________________________________________________________________

2. Why is the partial quote of Psalm 118 so appropriate here (i.e., Mark 12:10)?

3. What is the significance of the parable (i.e., Mark 12:1-12) to the Jewish nation (cf. Matt. 21:43-44)? Also examine Rom. 9-11 for a balancing statement.

4. Summarize the central truths of Christ's statements.

a. In regard to civil authorities (Mark 12:13-17)

b. In regard to resurrections (Mark 12:18-27)

c. In regard to the law (Mark 12:28-34)

d. In regard to the title "Son of David" (Mark 12:35-40)

e. In regard to giving and commitment (Mark 12:41-44)

5. Are there degrees of punishment (cf. Mark 12:40)?

Mark 13

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Destruction of the Temple Foretold	Jesus Predicts the Destruction of the Temple	Destruction of Jerusalem Foretold	Jesus Speaks of the Destruction of the Temple	The Eschatological Discourse: Introduction
13:1-2	13:1-2	13:1-2	13:1-2	13:1-2
The Beginning of Woes	The Signs of the Times and the End of the Age	On the End of the Age	Troubles and Persecutions
13:3-13	13:3-13	13:3-13	13:3-8	13:3-4
				The Beginning of Sorrows
				3:5-8
			13:9-13	13:9-10
				13:11-13
The Great Tribulation	The Great Tribulation		The Awful Horror	The Great Tribulation of Jerusalem
13:14-23	13:14-23	13:14-23	13:14-20	13:14-20
			13:21-23	13:21-23
The Coming of the Son of Man	The Coming of the Son of Man		The Coming of the Son of Man	The Coming of the Son of Man
13:24-27	13:24-27	13:24-27	13:24-27	13:24-27
The Lesson of the Fig Tree	The Parable of the Fig Tree		The Lesson of the Fig Tree	The Time of This Coming
13:28-31	13:28-31	13:28-31	13:28-31	13:28-31
The Unknown Day and Hour	No One Knows the Day or Hour		No One Knows the Day or Hour
13:32-37	13:32-37	13:32-37	13:32-37	13:32
				Be On the Alert
				13:33-37

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. New Testament eschatological passages reflect Old Testament prophetic insight that viewed the end-time through contemporary occurrences. Jesus follows this pattern. The OT prophets Micah and Jeremiah foretold the destruction of Jerusalem and the temple as a sign of God's judgment on unbelieving Israel. God would call Gentiles to judge His people and take over their land. Now in the NT God's people still act in unbelief. They reject His Messiah. They will be destroyed, along with their city and temple (i.e., a.d. 70 by Titus). Their promised land is now given to others (cf. Mark 12:1-12, especially Mark 13:9, i.e., apparently Gentile believers. The Gentile mission is described in Mark 13:9-13).

B. Matthew 24, Mark 13, and Luke 21 are so difficult to interpret because they deal with several questions simultaneously.

1. when will the temple be destroyed?

2. what will be the sign of the Messiah's return?

3. when will this age end?

C. The genre of New Testament eschatology is usually a combination of apocalyptic and prophetic language, which is purposely ambiguous and highly symbolic.

D. Several passages in the NT (cf. Matt. 24, Mark 13, Luke 17 and 21, 1 and 2 Thess. and Rev.) deal with the Second Coming. These passages emphasize

1. that the exact time of the event is unknown, but the event is certain

2. that the last generation will know the general time, but not specific time, of the events

3. that it will occur suddenly and unexpectedly

4. that every generation of believers must be prayerful, ready, and faithful to assigned tasks

E. The primary focus of this chapter is on practical advice (19 imperatives), not pinpointing the exact time or chronological sequence of the events of the Second Coming.

F. The two key phrases are (1) "look out" (Mark 13:5,9,23,33) and (2) "not yet" (Mark 13:7,10). These twin foci of "be ready" and "wait patiently" are balanced with the other paradox of "the already" and "the not yet."

SPECIAL TOPIC: OLD TESTAMENT PREDICTIONS OF THE FUTURE VS. NEW TESTAMENT PREDICTIONS–Why do Christians Have So Many Dogmatic Interpretations of Revelation?

SPECIAL TOPIC: APOCALYPTIC LITERATURE

POSSIBLE OUTLINE RELATED TO THE DISCIPLES' QUESTIONS (taken from E. F. Bruce's Answers to Questions, p. 57)

A. Warnings against being misled (Mark 13:5-8)

B. Predictions of persecution (Mark 13:9-13)

C. The destruction of Jerusalem (Mark 13:14-23)

D. The return of Christ (Mark 13:24-27)

E. Exhortations to be watchful in their contemporary situation which led to the destruction of Jerusalem (Mark 13:28-31, i.e., that generation Mark 13:34)

F. Exhortations to be watchful for the Lord's return (Mark 13:32-37; i.e., no one knows but the Father, Mark 13:36)

G. F. F. Bruce makes Mark 13 parallel to first six seals of Revelation 6 (cf. p. 57 and 138)

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MARK 13:1-2
¹As He was going out of the temple, one of His disciples said to Him, "Teacher, behold what wonderful stones and what wonderful buildings!" ²And Jesus said to him, "Do you see these great buildings? Not one stone will be left upon another which will not be torn down."

13:1 "the temple" This was the word (hieron) for the whole temple area. Jesus had been teaching there since the events of Mark 11 (cf. Matt. 26:55). These buildings had become the great Jewish hope, a symbol of God's exclusive love for Israel (cf. Jer. 7; John 8:31-59).

▣ "one of His disciples" It may have been Peter (cf. Mark 13:3). John Mark may have given us Peter's memory of Jesus' words. This is the longest teaching session in Mark's Gospel.

▣ "'wonderful stones'" This is literally "huge stones." Josephus tells us Herod the Great used huge polished limestones or mezzeh that were native to this area. They were 25 x 8 x 12 cubits (cf. Antiquities 15.11.3). Stones of similar shape and material are still visible at the wailing wall in Jerusalem.

▣ "'wonderful buildings'" This is literally "huge buildings." They were white polished limestone with gold trim. This huge and expensive building project was meant to placate the Jews who were upset over an Idumean being king. This remodeling and expansion was begun in 20/19 b.c. and finished in about a.d. 63/64 (cf. Josephus' Antiquities 15.11.1-7; Wars 5.5.1-6).

13:2 "'Not one stone will be left upon another'" This phrase has two double negatives with the Subjunctive mood. There is no stronger grammatical negation possible in the Greek language! This speaks of total destruction. This must have dumbfounded them! Josephus tells us that in a.d. 70 the Romans destroyed this site so completely that one could plow the ground as a field (cf. Mic. 3:12; Jer. 26:18).

There are some Greek manuscript variants related to this phrase. One follows the wording of Matt. 24:2 found in the ancient Greek uncial manuscripts א, B, L, and W. The second follows the wording of Luke 21:6 found in MS A and the Vulgate. The UBS⁴ follows Matt. 24:2, which adds the adverb "here" or "in this place."

NASB (UPDATED) TEXT: MARK 13:3-8
³As He was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew were questioning Him privately, ⁴"Tell us, when will these things be, and what will be the sign when all these things are going to be fulfilled?" ⁵And Jesus began to say to them, "See to it that no one misleads you. ⁶Many will come in My name, saying, 'I am He!' and will mislead many. ⁷When you hear of wars and rumors of wars, do not be frightened; those things must take place; but that is not yet the end. ⁸For nation will rise up against nation, and kingdom against kingdom; there will be earthquakes in various places; there will also be famines. These things are merely the beginning of birth pangs."

13:3 "sitting on the Mount of Olives" This 2.5 mile ridge on the east overlooked (i.e., about 300-400 feet higher) Jerusalem and the temple area.

▣ "Peter and James and John and Andrew" Only Mark's Gospel mentions this detail. This is probably one of Peter's eyewitness memories.

13:4 "'when will these things be said, and what will be the sign when all these things are going to be fulfilled'" Matthew 24:3 records the expanded questions. There were several events that these disciples wanted to know about: (1) the time of the destruction of the temple; (2) the time of the Second Coming; and (3) the time of the end of the age. The disciples probably thought all three would happen at one time. Notice Jesus merges the temporal and the eschatological, just as the OT prophets did.

SPECIAL TOPIC: ANSWERS TO THE DISCIPLES' TWO QUESTIONS OF MATTHEW 24:3

13:5-13 "'See to it that no one misleads you'" "See" is a present active imperative. Jesus commands them to be on constant alert. In some ways these Jewish traditions about the Messiah had already biased them. These verses mention false signs or precursor signs that are present in every age. This statement is repeated often (cf. Mark 13:5,9,23,33). There will be many who try to trick them on these issues.

Every generation of Christians has tried to force its contemporary history into biblical prophecy. To date they have all been wrong! Part of the problem is that believers are to live in a moment-by-moment expectation of the Second Coming, yet the prophecies are all written for one end-time generation of persecuted followers. Rejoice that you do not know!

13:6 "'Many will come in My name'" This refers to false Messiahs (cf. Matt. 24:11,23-24). There is even a reference in Josephus' Wars of the Jews 6.54 which asserts that the Romans destroyed Jerusalem because of the fanaticism of the false prophets, who led the people astray with false promises of YHWH's intervention in saving Jerusalem based on Isaiah's prophecies (i.e., Isa. 37), but of course not mentioning Jeremiah's repeated predictions of faithless Jerusalem's fall.

▣ "'saying "I am He"'" This is literally "I am." This was a Messianic designation using the title of the OT Covenant God, YHWH, from the Hebrew verb "to be" (cf. Exod. 3:12,14; John 4:26; 8:24,58; 13:19; 18:5). See Special Topic at Mark 12:36.

▣ "'and will mislead many'" These types of warnings and terminology are common in apocalyptic literature. This shows the persuasive power of the false Messiahs and the spiritual vacuum of fallen humanity (cf. Matt. 24:11,23-26). It also shows the naivete of new believers and/or carnal Christians (cf. 1 Cor. 3:1-3; Heb. 5:11-14).

13:7 "'do not be frightened'" This is a present imperative with the negative particle, which usually means to stop an act in progress.

▣ "'those things must take place; but that is not yet the end'" Wars and earthquakes are not signs of the end, but precursors/signs present in every age (cf. Mark 13:8,10; Matt. 24:6-8). These violent natural events are not signs of the Second Coming, but of life in a fallen world (cf. John L. Bray, Matthew 24 Fulfilled, pp. 25,28, which is a good presentation ot the Preterist Interpretation).

13:8 "'there will also be famines'" Some Greek manuscripts add the phrase "and troubles" (cf. MSS A, W, and NKJV). There are several other variants, but most English translations have "and famines," which is found in Matt. 24:7 and MSS א, B, and L (and MS D in a slightly different form). The parallel in Luke 21:11 has several other things listed. The UBS⁴ gives the shorter reading a "B" rating (almost certain).

▣ "'birth pangs'" The full idiom is "birth pangs" of the new age (cf. Isa. 13:8; 26:17; Jer. 30:6-7; Micah 4:9-10; Matt. 24:8; Mark 13:8; Acts 2:24; 1 Thess. 5:3). This reflects the Jewish belief in the intensification of evil before the new age of righteousness (cf. Mark 13:19-20 and the Book of Jubilees 23:18 along with the Apocalypse of Baruch 27-29). The Jews believed in two ages: the current evil age, characterized by sin and rebellion against God, and the "age to come." The New Age would be inaugurated by the coming of the Messiah (cf. Psalm 2). It would be a time of righteousness and fidelity to God. Although the Jewish view was partially true, it did not take into account the two comings of the Messiah. We live in the overlapping of these two ages: the "already" and "not yet" of the kingdom of God!

SPECIAL TOPIC: THIS AGE AND THE AGE TO COME

NASB (UPDATED) TEXT: MARK 13:9-13
⁹"But be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them. ¹⁰The gospel must first be preached to all the nations. ¹¹When they arrest you and hand you over, do not worry beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit. ¹²Brother will betray brother to death, and a father his child; and children will rise up against parents and have them put to death. ¹³You will be hated by all because of My name, but the one who endures to the end, he will be saved."

13:9-13 This material is not paralleled in Matthew 24, but appears in Matt. 10:17-22. This shows that Jesus must have repeated these same truths on several occasions or that Matthew and Mark structured this material topically.

13:9 "'be on your guard'" This is a present active imperative (the same form as Mark 13:5 and 23). There is an element of personal responsibility involved in preparation for the persecution of the end-time events.

▣ "'courts. . .synagogues. . .before governors and kings'" "Courts and synagogues," a phrase not found in Matt. 24:9, shows both governmental and religious persecution of Christians by both Jews and Gentiles (cf. 1 Pet. 4:12-16).

▣ "'the courts'" This is the plural form of Sanhedrin. It refers to local synagogue courts (cf. 2 Cor. 11:24).

▣ "'flogged'" This is literally "beaten" or "skinned" (cf. 2 Cor. 11:24). Jews whipped offenders thirty-nine times—thirteen times on the front and twenty-six times on the back in accordance with Deut. 25:1-3.

13:9,12 "'for My sake'" Will believers be persecuted, not for their own wickedness or civil crimes, but simply because they are Christians (cf. Matt. 5:10-16; 1 Pet. 4:12-16)?

13:10 "'The gospel must first be preached to all the nations'" The term "must" is the Greek dei, which implies necessity. Jesus (or Peter or Mark, all of whom are inspired) was trying to show the disciples (1) their Gentile mission (cf. Gen. 12:3; 1 Kgs. 8:60; Isa. 42:6; 49:6; 51:4; 52:10; 60:1-3; Matt. 24:14; 28:19-20; Acts 1:8; Rom. 11:25-27) and (2) that there would be an extended period of time between the destruction of Jerusalem and the Second Coming (cf. 2 Thessalonians 2; 2 Peter 2). We must hold in tension the any-moment return of our Lord and the truth that some things must happen first. There is a real tension in the New Testament concerning the time of the Second Coming: imminent, delayed, or unknown.

13:11 The Spirit will always be with believers! The Spirit will empower believers amidst persecution (cf. Acts 4)! The Spirit is often identified with Jesus as the parallel in Luke 21:15 shows. This promise does not replace personal preparation for regular preaching and teaching opportunities; therefore, it is not a substitute for proper study. This is a special grace which allows believers to witness to faith in Christ in times of persecution (cf. Matt. 10:19-20; Luke 12:11-12; 21:14-15).

▣ "in that hour" See Special Topic: Hour at Mark 14:35.

13:12 "'brother. . .brother'" Family was the heart of Jewish life, but families will be split over Christ (cf. Matt. 10:21,35-37). This is also a recurrent theme in apocalyptic writings (cf. Jubilees 23:19 and II Baruch 70:3).

13:13 "'but the one who endures to the end, he will be saved'" This is the doctrine of perseverance (cf. Matt. 10:22). It must be held in a dialectical tension with the doctrine of security (cf. Rev. 2:7,11,17,26; 3:5,12,21; 21:7). See Special Topic: The Need to Persevere at Mark 4:17.

NASB (UPDATED) TEXT: MARK 13:14-23
¹⁴"But when you see the abomination of desolation standing where it should not be (let the reader understand), then those who are in Judea must flee to the mountains. ¹⁵the one who is on the housetop must not go down, or go in to get anything out of his house; ¹⁶and the one who is in the field must not turn back to get his coat. ¹⁷But woe to those who are pregnant and to those who are nursing babies in those days! ¹⁸But pray that it may not happen in the winter. ¹⁹For those days will be a time of tribulation such as has not occurred since the beginning of the creation which God created until now, and never will. ²⁰Unless the Lord had shortened those days, no life would have been saved; but for the sake of the elect, whom He chose, He shortened the days. ²¹And then if anyone says to you, 'Behold, here is the Christ'; or, 'Behold, He is there'; do not believe him; ²² for false Christs and false prophets will arise, and will show signs and wonders, in order to lead astray, if possible, the elect. ²³But take heed; behold, I have told you everything in advance."

13:14

NASB, NKJV"the abomination of desolation"
NRSV"the desolating sacrilege"
TEV"the Awful Horror"
JB"the disastrous abomination"

SPECIAL TOPIC: THE ABOMINATION OF DESOLATION

NASB"'standing where it should not be'"
NKJV"'standing where it ought not'"
NRSV, NJB"'set up where it ought not to be'"
TEV"'standing in the place where he should not be'"

The participle standing is perfect active accusative masculine in The Analytical Greek New Testament by Barbara and Timothy Friberg, p. 154 (cf. TEV), but perfect active accusative neuter in The Analytical Lexicon to the Greek New Testament by William D. Mounce, p.219 (cf. NASB, NRSV, NJB). If neuter, then it refers to (1) "the abomination" (bdelugma) or (2) to Titus' army (strateuma). Matthew 24:15 adds "standing in the Holy Place" (i.e., the Holy Place of the temple), which implies the masculine gender and refers to the Roman General. This, too, fits Titus, who set up the Roman standards (which stood for their gods) in the temple in Jerusalem.

▣ "(let the reader understand)" This means "to think about carefully" or "to consider well" (cf. 2 Tim. 2:7). This is a comment from the author of the Gospel. It apparently was meant to trigger further discussion (i.e., the Abomination of Desolation from Dan. 9:27; 11:31; 12:11) on the subject by the person reading the text aloud to a study group in a worship setting, somewhat like our modern Sunday School classes.

▣ "'those who are in Judea must flee to the mountains'" Eusebius, a church historian from the fourth century, records that the Christians fled Jerusalem to Pella, about twenty miles southeast of the Sea of Galilee, just before the Roman siege encircled the city in a.d. 70 (cf. Hist. Eccl. 3:5:2-3).

13:15 "'the one who is on the housetop'" The houses had flat roofs. They were used as the place of social gathering in the hot months. It has been said that one could walk across Jerusalem on the roofs of houses. Apparently some houses were built next to the city's wall. When the army was seen, immediate flight was necessary.

13:16 "'coat'" This referred to the outer robe, which was also used as sleeping cover. Men working in the field would not have had this with them.

13:17 "'woe'" This term is used in the OT to designate judgment prophecies. It was a way of referring to a funeral dirge or lament. God's judgment on Jerusalem would affect believers as well as unbelievers (as will the Great Tribulation).

▣ "'to those who are pregnant'" This obviously refers to the destruction of Jerusalem only. It would have been difficult for pregnant women to flee rapidly over the wall. This has nothing to do with the Second Coming! These disciples' questions to Jesus relate to three separate issues: the destruction of Jerusalem, His Second Coming, and the end of the age. The problem is that these questions were dealt with at the same time. There is no easy verse division by topic.

13:18 "'in winter'" Rapid travel would have also been difficult in winter for pregnant women and little ones.

13:19 This can be viewed as (1) the severity of the end-time persecution of believers and God's judgment on unbelievers or (2) an Oriental hyperbole. It is hard to know whether references are literal or figurative (compare Joel 2:28-32 and Peter's use of it in Acts 2, where it is not taken literally). The NT is an eastern book. They were much more accustomed to exaggerations and figures of speech than we are as modern westerners. It is never a question of taking the revelation seriously. It is a hermeneutical question of the intent of the original inspired author. To take the NT literally every time and in every place is not biblical conservatism, but improper interpretation.

This verse might be an allusion to Dan. 12:1, but with an added phrase. The elect are those whose names are in the book of life (i.e., believing Jews, the true remnant, and believing Gentiles, the mystery of God hidden, but now revealed, cf. Eph. 2:11-3:13)!

▣ "since the beginning of the creation" See Special Topic at Mark 10:6.

13:20 The interpretive question is to which of the three events (i.e., (1) destruction of Jerusalem; (2) the Coming of Christ; or (3) the end of the age) does this refer? These three events are discussed in overlapping ways. There is no clear and precise verse division. It seems to me this refers to the Second Coming and the end of the age and not the destruction of Jerusalem, because the Christians fled the city before its destruction.

▣ "'Unless'" This is a rare second class conditional sentence called "contrary to fact." It states an incorrect premise which makes the conclusion incorrect. Literally this would imply "If the Lord had not shortened the days (which He did) no one would be saved (but they were)."

▣ "'the Lord'" This must refer to YHWH, not Jesus. YHWH is the One who elects/chooses (cf. Eph. 1:4).

▣ "'been saved'" This is the use of the term in its OT sense of physical deliverance (cf. James 5:15), not spiritual salvation.

▣ "'but for the sake of the elect, whom He chose'" See Special Topic below.

SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance

▣ "'He shortened the days'" This phrase implies that the unchangeable God (cf. Ps. 102:26-27; Mal. 3:6) can alter His plans! His character and redemptive purposes never change, but the prayers of His people do affect Him and often alter His plans. This is mystery! But it is the essence of intercessory prayer.

SPECIAL TOPIC: INTERCESSORY PRAYER

SPECIAL TOPIC: FORTY-TWO MONTHS

13:21 "'if'" This is a third class conditional sentence, which means potential action.

▣ "'do not believe Him'" This is a Present active imperative with the negative particle, which usually means stop an act in process, but in this context it could not have this normal implication.

Christians need to be as wise as serpents and as gentle as doves (cf. Matt. 10:16). Naive Christians, gullible Christians, baby Christians are all too common. We must test the spirits (cf. 1 John 4:1) to see if they are truly God's spokespersons. It is so sad to me when I hear of believers flocking to trees, screen doors, or special holy sites to see Jesus. This context is very clear! When He comes all will see Him and know Him (cf. Matt. 24:27).

The immediate context of Mark 13:14-23 refers to those escaping from Jerusalem, not to be deterred by someone claiming Christ had appeared in the city, in this place, or that.

13:22 "'will show signs and wonders'" These false christs will perform miracles. Be careful of always identifying the miraculous with God (cf. Exod. 7:11-12,22; Deut. 13:1ff; Matt. 24:24; 2 Thess. 2:9-12; Rev. 13:13-14). False believers can do miracles (cf. Matt. 7:21-23).

▣ "'if possible'" It seems to me that the contingency of Mark 13:22 may be contextually related to the contingency of Mark 13:20 (i.e., a second class conditional) because the elect (cf. Mark 13:20 and 22) cannot be led astray!

13:23 This was one of Jesus' ways (which reflect YHWH's predictions in the OT) of proving to His followers His control of history and redemption by foretelling upcoming events. YHWH and His Christ control time and history! Even hard times are part of His overarching redemptive plan.

NASB (UPDATED) TEXT: MARK 13:24-27
²⁴"But in those days, after that tribulation, the sun will be darkened and the moon will not give its light, ²⁵and the stars will be falling from heaven, and the powers that are in the heavens will be shaken. ²⁶Then they will see the Son of Man coming in clouds with great power and glory. ²⁷And then He will send forth the angels, and will gather together His elect from the four winds, from the farthest end of the earth to the farthest end of heaven."

13:24 "'But'" This is a strong adversative that shows a break in context. A new time segment is being revealed.

13:24 "'the sun will be darkened'" This is the OT apocalyptic language of the end-time (cf. Ezek. 32:7-8; Joel 2:10; 3:15; 28:3-4; Amos 8:9; also see II Esdras 5:5; Assumption of Moses 10:5; and I Enoch 80:4-7). This is a series of OT quotes:

1. v. 24 is from Isa. 13:10

2. v. 25 is from Isa. 34:3

3. v. 26 is from Dan. 7:13

Yet this may refer to upheavals in nature as the Creator approaches (cf. 2 Pet. 3:7,10,11,12; Rom. 8:18-22). Often these apocalyptic cosmic events are used to describe the fall of governments.

13:25 This is a quote from Isa. 34:4. It reflects the belief that stars are heavenly powers (cf. Jdgs. 5:20; Job 38:7). In apocalyptic literature falling stars often refer to angels (cf. Rev. 8:10; 9:1; 12:4). In the Bible angels are God's servants, but in Mesopotamian idolatry they refer to gods who control human destiny (i.e., twelve signs of the Zodiac or planet movements).

13:26 "'the Son of Man coming in clouds'" Jesus' humanity and deity are emphasized by the term "Son of Man" as it is used in Ps. 8:4; in its regular Jewish idiomatic sense as human being in Ezek. 2:1; and in its divine sense in Dan. 7:13 (cf. Mark 8:38; 13:26; 14:62 all use Dan. 7:13). The fact that this "Son of Man" rides on the clouds of heaven shows His deity (cf. Ps. 68:4; 104:3). The clouds are the transportation and covering of YHWH (the Shekinah Cloud of Glory during the wilderness wandering period of Exodus and Numbers. Jesus leaves on a cloud [cf. Acts 1:9] and returns on the clouds [cf. 1 Thess. 4:17]).

SPECIAL TOPIC: COMING IN THE CLOUDS

▣ "'great power and glory'" This shows the drastic contrast between His first coming (cf. Zech. 9:9; Isa. 53) and the Second Coming (cf. Rev. 19). This is paralleled, but in different terms, in Matt. 24:30.

13:27 "'the angels'" In 2 Thess. 1:7 the angels are called Jesus' angels. Usually they are called YHWH's angels (cf. Jude 14).

▣ "'gather together His elect'" This is OT prophetic language (cf. Deut. 30:35; Isa. 43:6; and Ps. 50:5). The exact order of these specific end-time events is uncertain. Paul taught that at death the believer is already with Christ (cf. 2 Cor. 5:6,8). 1 Thess. 4:13-18 teaches that apparently something of our physical bodies, which were left here, will be united with our spirits at the Lord's coming. This implies a disembodied state between death and resurrection day. There is so much about the end-time events and afterlife experience that is not recorded in the Bible.

▣ "'from the four winds, from the farthest end of the earth to the farthest end of heaven'" This implies a world-wide following of Jesus! It also implies a long period of time for the gospel to spread.

The number four in the Bible is symbolic of the world. It referred to the four corners of the world (Isa. 11:12), the four winds of heaven (Dan. 7:2; Zech. 2:6), and the four ends of heaven (Jer. 49:36). The elect will be gathered from wherever they are scattered.

SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE

NASB (UPDATED) TEXT: MARK 13:28-32
²⁸"Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near. ²⁹Even so, you too, when you see these things happening, recognize that He is near, right at the door. ³⁰Truly I say to you, this generation will not pass away until all these things take place. ³¹Heaven and earth will pass away, but My words will not pass away. ³²But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone."

13:28 "'the fig tree'" In this parable the fig tree is apparently not a symbol of national Israel as in Mark 11:12-14, but a metaphor of believers knowing the general season, if not the specific time, of the Lord's return. The fig tree was a late bloomer. It signaled the coming of summer, not spring.

13:29 "'recognize'" This is either a present active indicative or a present active imperative. The last generation will understand exactly these prophetic passages. The church's problem is that every generation of believers has tried to force the prophecies into its own contemporary history and culture. So far every generation has been wrong. The church loses her credibility by all of these false predictions!

▣ "'He'" There is no pronoun in the Greek text. The "to be" verb can be masculine or neuter. Because of Mark 13:14, the neuter "it" fits best. If so, then this refers to the destruction of Jerusalem.

13:30 This is a strong double negative grammatical construction. It could refer to

1. the destruction of Jerusalem

2. the transfiguration (cf. Mark 9:1)

3. the signs of the Second Coming

The problem is that Jesus merges all three questions (cf. Matt. 24:3) the disciples asked into one context, with no clean division between events.

13:31 "'Heaven and earth will pass away'" This great truth is couched in OT apocalyptic language (cf. 2 Pet. 3:7,10). God's Word will never pass away, but the physical creation which has been affected by human sin will be cleansed. This is the recurrent theme of Scripture (cf. Jos. 21:45; 23:14-15; 1 Kgs. 8:56; Isa. 40:6-8; 55:8-11; Matt. 5:17-20).

13:32 "'that day'" This is an abbreviation of the OT phrase "the Day of the Lord" (so common in Amos and Joel). It refers to the Second Coming or a judgment day (i.e., temporal= destruction of Jerusalem or eschatological = the last judgment).

▣ "or hour" See Special Topic: Hour at Mark 14:35.

▣ "'no one knows. . .but the Father alone'" This refers to the Second Coming and the New Age, not the destruction of Jerusalem. Jesus specifically addressed that generation in Mark 13:30. This is a strong verse to deter Christians from setting specific dates for the Second Coming.

SPECIAL TOPIC: FATHER

▣ "'not even the angels in heaven'" The angels are viewed as curious about God's dealing with humanity (cf. 1 Cor. 4:9; Eph. 2:7; 3:10; 1 Pet. 3:12). Even though they are present with God, they do not fully understand His plans. In Christ these eternal purposes are made evident!

▣ "'nor the Son'" This lack of information clearly shows Jesus' true humanity. Jesus, though fully man and fully God, left part of His divine attributes in heaven when He was incarnated (cf. Phil. 2:7). The limitation was only in affect until after the ascension.

Jesus' use of the term "Son" to describe Himself reveals His self-understanding (i.e., YHWH is the Father, He is the chosen, Messianic Son). This is a rare usage of the term "Son" implying "Son of the Father" (i.e., God). Jesus often referred to Himself as "Son of Man," but this phrase would have been understood by His hearers as "human person" unless they were familiar with its specialized use in Dan. 7:13. But, Judaism did not emphasize this OT text and title.

The phrase "nor the Son" is not included in Matt. 24:36 nor in some ancient Greek uncial manuscripts א^a, K, L, W. It is included in most translations because it does occur in manuscripts א, B and D, the Diatesseron, and the Greek texts known to Irenaeus, Origen, Chrysostom, and the old Latin manuscript used by Jerome. This may have been one of the texts modified by orthodox scribes to accentuate the deity of Christ against false teachers (See Bart D. Ehrman's The Orthodox Corruption of Scripture, Oxford University Press, 1993, pp. 91-92).

NASB (UPDATED) TEXT: MARK 13:33-37
³³"Take heed, keep on the alert; for you do not know when the appointed time will come. ³⁴It is like a man away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay on the alert. ³⁵Therefore, be on the alert—for you do not know when the master of the house is coming, whether in the evening, at midnight, or when the rooster crows in the morning— ³⁶in case he should come suddenly and find you asleep. ³⁷What I say to you I say to all, 'Be on the alert!'"

13:33 "'Take heed, keep on the alert'" These are present active imperatives (cf. Mark 13:5,9,23). Believers are to live in the constant hope of the Second Coming. In Mark 13:33-37 there are two different Greek terms translated "watch":

1. blepō (verse 33, cf. Gal. 6:1)

2. grēgoreō (verses 34,35,37, cf. Eph. 6:18)

In Louw and Nida's Greek-English Lexicon of the New Testament Based on Semantic Domains, vol. 1, p. 333, these words have a semantic overlap of "stay awake" or "stay alert" for #1 and "be aware of" or "watch out for" for #2.

Although the reality of the Second Coming will only be the experience of one generation, each generation lives in the constant hope of the any-moment return of the Lord. This explains why the Apostles and the early church thought the return was imminent. The 2000 year delay is surprising, but God is longsuffering and wishes that none should perish (cf. 1 Tim. 2:4; 2 Pet. 3:9). He tarries so that the church may fulfill the Great Commission (cf. Matt. 28:19-20; Luke 24:46-47; Acts 1:8) and that the full number of believing Jews and believing Gentiles shall be gathered in (cf. Rom. 11). The return is wonderful for believers, but a disaster of eternal consequences for unbelievers.

▣ ["and pray"] These words are present in many ancient Greek uncial manuscripts, including א, A, C, K, L, W, X, but are missing in B and D. They very well might be original (cf. NKJV). The UBS⁴, however, gives the shorter reading a "B" rating (almost certain).

▣ "'the appointed time'" This is not the term for chronological time chronos, which is not used in Mark, but the term for a special appointed time (kairos, cf. Mark 1:15). This refers to a major eschatological event. The question is which one: (1) the destruction of Jerusalem; (2) the appearing of the Son of Man; or (3) the beginning of the New Age? Number one occurred in a.d. 70. Number two, in one sense, has already occurred (i.e., the incarnation and life of Jesus), but in another sense, is future (i.e., the consummation of the Kingdom of God at Jesus' Second Coming). Number three, like number two, has in some sense already occurred. Believers live in the already – not yet of the New Age, the Kingdom of God (cf. Fee and Stuart's How to Read the Bible for All Its Worth, pp. 131-134).

13:34 "'like a man away on a journey'" This is common terminology for many of Jesus' parabolic teachings (cf. Mark 12:1; Matt. 21:33; 25:14; Luke 15:13; 19:12; 20:9). The issue is the time factor (cf. Mark 13:35-37). Given enough time, the true nature of people comes out. The delayed return causes people's true loyalties and priorities to manifest themselves. Matthew's Gospel expands these words in Matt. 24:42-51.

▣ "'assigning to each one his task'" This possibly relates to the gifts of the Spirit, listed in Rom. 12; 1 Cor. 12; and Eph. 4. Christians will be judged (cf. 2 Cor. 5:10), but for what? Surely not for sins, because Jesus' blood forgives all sin (cf. Heb. 9). Possibly Christians will give an account to God for the stewardship of the gospel and the use of their spiritual gift.

13:35

NASB"'whether in the evening, at midnight, or when the rooster crows in the morning'"
NKJV"'in the evening, at midnight, at the crowing of the rooster, or in the morning'"
NRSV"'in the evening, or at midnight, or at cockcrow, or at dawn'"
TEV"'in the evening or at midnight or before dawn or at sunrise'"
NJB"'evening, midnight, cockcrow or dawn'"

This wording reflects the four Roman night watches of three hours each:

1. evening, 6 - 9 p.m.

2. midnight, 9 p.m. - midnight

3. cockcrow, 12:00 a.m.- 3 a.m.

4. dawn, 3 - 6 a.m.

13:37 See note at Mark 13:33.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is the basic purpose of this chapter?

2. Do verses 4-7 describe the end time?

3. How is Daniel's prophecy of chapters 7-12 related to the Second Coming?

4. Why does Jesus use apocalyptic language like verse 24?

5. Can believers know when the Lord will come again?

6. Is the Second Coming: imminent, delayed, or time uncertain?

7. How could Jesus not know the time of His return?

8. Do you expect Jesus' return in your lifetime?

Mark 14

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Plot to Kill Jesus	The Plot to Kill Jesus	Jesus' Death	The Plot Against Jesus	The Conspiracy Against Jesus
		(14:1-15:47)
14:1-2	14:1-2	14:1-2	14:1-2	14:1-2
The Anointing at Bethany	The Anointing at Bethany		Jesus Is Anointed At Bethany	The Anointing at Bethany
14:3-9	14:3-9	14:3-9	14:3-5	14:3-9
			14:6-9
Judas' Agreement to Betray Jesus	Judas Agrees to Betray Jesus		Judas Agrees to Betray Jesus	Judas Betrays Jesus
14:10-11	14:10-11	14:10-11	14:10-11	14:10-11
The Passover with the Disciples	Jesus Celebrates the Passover with His Disciples	The Last Supper	Jesus Eats the Passover Meal with His Disciples	Preparations for the Passover Supper
14:12-21	14:12-21	14:12-16	14:12	14:12-16
			14:13-15
			14:16	The Treachery of Judas Foretold
		14:17-21	14:17-18	14:17-21
			14:;19
			14:20-21
The Institution of the Lord's Supper	Jesus Institutes the Lord's Supper		The Lord's Supper	The Institution of the Eucharist
14:22-26	14:22-26	14:22-25	14:22	14:22-25
		Gethsemane	14:23-25	Peter's Denial Foretold
		14:26-31	14:26	14:26-31
Peter's Denial Foretold	Jesus Predicts Peter's Denial		Jesus Predicts Peter's Denial
14:27-31	14:27-31		14:27-28
			14:29
			14:30
			14:31a
			14:31b
The Prayer in Gethsemane	The Prayer in Gethsemane		Jesus Prays in Gethsemane	Gethsemane
14:32-42	14:32-42	14:32-42	14:32-34	14:32-42
			14:35-36
			14:37-38
			14:39-40
			14:41-42
The Betrayal and Arrest of Jesus	Betrayal and Arrest in Gethsemane		The Arrest of Jesus	The Arrest
14:43-50	14:43-50	14:43-50	14:43-44	14:43-52
			14:45-49
The Young Man Who Fled	A Young Man Flees Naked		14:50
14:51-52	14:51-52	14:51-52	14:51-52
Jesus Before the Council	Jesus Faces the Sanhedrin	Jesus Before Caiaphas	Jesus Before the Council	Jesus Before the Sanhedrin
14:53-65	14:53-65	14:53-65	14:53-56	14:53-54
				14:55-64
			14:57-59
			14:60
			14:61
			14:62
			14:63-64a
			14:64b
			14:65	14:65
Peter's Denial of Jesus	Peter Denies Jesus, and Weeps		Peter Denies Jesus	Peter's Denial
14:66-72	14:66-72	14:66-72	14:66-67	14:66-72
			14:68
			14:69-70a
			14:70b
			14:71
			14:72

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

SYNOPTIC GOSPEL PARALLELS

A. The plot to kill Jesus in Mark 14:1-2 is paralleled in Matt. 16:1-5 and Luke 22:1-2.

B. The anointing at Bethany in Mark 14:3-9 is paralleled in Matt. 16:6-13 and John 12:2-8 (possibly another anointing in Galilee in Luke 7:36-39).

C. Judas' agreement to betray Jesus in Mark 14:10-11 is paralleled in Matt. 26:14-16 and Luke 22:3-6.

D. The Passover with the disciples in Mark 14:12-21 is paralleled in Matt. 26:17-25, Luke 22:21-23, and John 13:21-30.

E. The institution of the Lord's Supper in Mark 14:22-26 is paralleled in Matt. 26:26-29 and Luke 22:17-20 (cf. 1 Cor. 11:23-26).

F. Peter's denial foretold in Mark 14:27-31 is paralleled in Matt. 26:31-35.

G. Jesus' prayer in Gethsemane in Mark 14:32-42 is paralleled in Matt. 26:36-46, Luke 22:39-40, and John 18:1.

H. The betrayal and arrest of Jesus in Mark 14:43-50 is paralleled in Matt. 26:47-56, Luke 22:47-53, and John 18:2-12.

I. Jesus before the Sanhedrin in Mark 14:53-65 is paralleled in Matt. 26:57-68 and John 18:12,19-24.

J. Peter's denial of Jesus in Mark 14:66-72 is paralleled in Matt. 26:69-75, Luke 22:54-62, and John 18:15-18,25-27.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MARK 14:1-2
¹Now the Passover and Unleavened Bread were two days away; and the chief priests and the scribes were seeking how to seize Him by stealth and kill Him; ²for they were saying, "Not during the festival, otherwise there might be a riot of the people."

14:1 "the Passover and Unleavened Bread" Originally these were two separate feasts commemorating the same event, the last plague that caused Pharaoh to allow the Hebrews to leave Egypt. The requirements for the Passover meal are found in Exod. 12:1-14,21-28,43-51. The procedures for the seven day feast of Unleavened Bread are found in Exod. 12:8,15-20 (cf. Num. 28:16-25, Deut. 16:1-8, and Josephus' Antiquities 3.10.5).

▣ "two days away" Because there were two feasts combined, the Jews sometimes referred to the whole period as "the Passover." Therefore, it is uncertain whether the "two days" means (1) two days before the eight-day feast or (2) two days before the Passover itself.

John 12:1-8 states this occurred on a different day; verses 3ff may be a flashback. The chronology of the last days of Jesus' life are recorded differently by the four Gospel writers. In my opinion the early church realized the discrepancies among the four Gospels, but did not try to reconcile them. The differences are caused by (1) the eyewitness nature of the writings and (2) the theological/evangelistic purposes of each individual writer. They each had the freedom (under inspiration) to select, adapt, and arrange Jesus' teachings and actions to fit their purposes and target groups (cf. Gordon Fee and Doug Stuart, How to Read the Bible for All Its Worth, pp. 126-129).

▣ "priests and the scribes" Matthew adds "elders," which is the full designation for the Sanhedrin. See Special Topic at Mark 12:13.

▣ "to seize Him by stealth and kill Him" This was nothing new (cf. Mark 3:6; 11:18), but Jesus' actions in accepting the crowd's affirmations during the Triumphal Entry into Jerusalem and His cleansing of the merchants from the Court of the Gentiles sealed His fate with both the Pharisees and the Sadducees.

14:2 "there might be a riot of the people" Jesus was very popular in Galilee. During the Passover Jerusalem grew to three times her normal population with pilgrims from all over the Mediterranean area, many of whom were from Galilee. The possible "riot" is mentioned in Matt. 26:5 and 27:24.

NASB (UPDATED) TEXT: MARK 14:3-9
³While He was in Bethany at the home of Simon the leper, and reclining at the table, there came a woman with an alabaster vial of very costly perfume of pure nard; and she broke the vial and poured it over His head. ⁴But some were indignantly remarking to one another, "Why has this perfume been wasted? ⁵For this perfume might have been sold for over three hundred denarii, and the money given to the poor." And they were scolding her. ⁶But Jesus said, "Let her alone; why do you bother her? She has done a good deed to Me. ⁷For you always have the poor with you, and whenever you wish you can do good to them; but you do not always have Me. ⁸She has done what she could; she has anointed My body beforehand for the burial. ⁹Truly I say to you, wherever the gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her."

14:3 "Bethany" A city on the ridge known as the Mt. of Olives, not far from Jerusalem, was a popular place for pilgrims to sleep during the three annual mandatory feasts. Every Jewish family who lived close to Jerusalem was culturally obligated to open their homes to pilgrims.

▣ "Simon the leper" In the OT leprosy was a sign of God's displeasure. It had terrible social ramifications. This man had apparently been cured, possibly by Jesus. Leprosy in the ancient world incorporated many different kinds of skin diseases (cf. Leviticus 13-14), not just our modern leprosy.

The parallel in John 12:2-8 implies that this was the home of Lazarus and that Mary, his sister, was the woman. Could it be that Simon was their father whom Jesus had previously healed?

▣ "reclining at the table" They did not use chairs, but reclined at three low tables forming a horseshoe-shape, on their left elbow with their feet behind them.

▣ "came a woman" Luke 7:36-50 records a very similar anointing experience in the same place, but by a sinful woman. John 12:3 names this woman as Mary, Lazarus' sister, but Mark gives no name. Mark, writing so early, possibly was afraid to identify her as a follower of Jesus, while John, writing much later, felt free to name her (cf. Lenski's St. Mark's Gospel).

This is surely a wonderful loving act which symbolized Jesus' soon to be burial.

NASB"an alabaster vial"
NKJV"alabaster flask"
NRSV, TEV,
NJB"alabaster jar"

This was a sealed container of white opaque stone from Alabastron, a city in Egypt. Once opened it could not be resealed. John 12:3 tells us it contained a whole pound. This could have been her marriage dowry. It was obviously an act of extravagant love and devotion.

14:3

NASB"costly perfume of pure nard"
NKJV"very costly oil of spikenard"
NRSV"very costly ointment of nard"
TEV"very expensive perfume made of pure nard"
NJB"very costly ointment, pure nard"

Nard was made from the root of a Himalayan plant. It had a very strong fragrance. The word "pure" is from pistikos, which implies a trustworthy quality (i.e., "genuine" or "unmixed," cf. John 12:3).

The term "nard" is probably from Latin (cf. A. T. Robertson Word Pictures in the New Testament vol. 1 p. 380). Mark's Gospel has more Latin words and phrases than any other Gospel. Apparently it is targeted to Romans.

▣ "over His head" John's Gospel tells us the nard was poured on His feet (cf. John 12:3). Probably both are true because a whole pound would have been too much for just His head, but would easily anoint His whole body.

It is possible that being anointed on the head would have reminded these Jews of the anointing of a King (cf. 1 Sam. 10:1; 2 Kgs. 9:3,6 and implied in 1 Sam. 16:13). This may be a royal Messianic symbol as well as a burial procedure/prophecy (cf. Mark 15:46; 16:1; Luke 23:56; John 19:39-40).

14:4 "some" John 12:4-5 identifies the questioner as Judas Iscariot. Apparently Jesus's disciples were discussing this among themselves (cf. Mark 9:10; 10:26; 11:31; 12:7; 16:3).

▣ "were indignantly remarking to one another" This is an imperfect periphrastic. The disciples were talking among themselves and deploring the woman's extravagance. They were angry, even indignant. This term is used of Jesus' attitude in Mark 10:14 about the disciples keeping the children away.

▣ "'might have been sold for over three hundred denarii'" Modern monetary equivalents are not helpful because of the changing purchasing power of money. A denarius was the daily wage of a soldier or laborer; therefore, this was almost a year's wage.

14:5 "'the money given to the poor'" Giving money to the poor during Passover was an important religious requirement of the rabbis (cf. John13:29). It was called almsgiving.

SPECIAL TOPIC: ALMSGIVING

14:6 "'Let her alone'" This is an aorist active imperative. Jesus defends this loving, gracious act. He saw it as a prophetic act of preparation for His rapidly approaching death and burial (cf. Mark 14:8).

14:7 "'For you always have the poor with you'" This is not a disparaging comment about the poor (cf. Deut. 15:4,11), but an emphasis on the uniqueness of Jesus and His special time on earth.

14:8 "'she has anointed My body beforehand'" Could she have understood what the disciples did not? The same type of perfume was used in burial preparations (cf. John 19:40).

14:9 "'Truly'" This is literally "amen." See Special Topic at Mark 3:28.

▣ "'whenever the gospel is preached'" The gospel refers to the message that Jesus taught about God, about humanity, about sin, about Himself, about salvation, and about the afterlife. Jesus revealed these truths to the inspired writers of the NT through the mediation of the Spirit. They are revelatory, not human discovery. It is primarily the revelation of a person and a relationship with that person, not only a creed or a system of doctrines about that person. It involves a personal relationship with Christ by faith and understanding of who He is and why He came, which leads to Christlike living in light of this new relationship with God and a totally new world view.

▣ "'in the whole world'" Jesus expected the gospel to permeate the entire globe (cf. Mark 13:27 and Matt. 28:19-20; Luke 24:46-47; Acts 1:8).

▣ "'what this woman has done will also be spoken of in memory of her'" Jesus does not forget acts of kindness and devotion. This one is recorded in Scripture, but many others are kept in the heart of God and will be revealed on that great day (cf. Gal. 6:7-9; 1 Tim. 5:25; Rev. 14:13; also 2:1,19; 3:8).

NASB (UPDATED) TEXT: MARK 14:10-11
¹⁰Then Judas Iscariot, who was one of the twelve, went off to the chief priests in order to betray Him to them. ¹¹They were glad when they heard this, and promised to give him money. And he began seeking how to betray Him at an opportune time.

14:10 "Judas Iscariot, who was one of the twelve" There are several theories concerning Iscariot (the word is spelled differently in various Greek manuscripts). It could refer to

1. a man of Kerioth, a city of Judah

2. man of Kartam, a city of Galilee

3. the bag used to carry money

4. the Hebrew word for "strangling"

5. the Greek word for assassin's knife

If #1 is true he was the only Judean in the Twelve. If #4 or #5 is true he was a zealot like Simon.

There has recently been released an interesting, but highly speculative (depreciates John's Gospel), book that interprets Judas in a positive light. The book is entitled Judas, Betrayer or Friend of Jesus? by William Klassen, Fortress Press, 1996.

▣ "who was one of the twelve" He was a member of Jesus' hand-picked disciples. He was part of the mission trips and present at Jesus' teaching sessions, miracles, and the Last Supper.

This phrase has the definitive article "the one." There have been several suggestions as to the meaning of this: (1) Judas was a leader of the Apostolic group. He kept the money for the group and he had the seat of honor at the Last Supper or (2) it refers to the murmuring in Mark 14:4.

▣ "went off to the chief priests" Luke 22:4 adds and "temple police." Judas asked how much they would give him (cf. Matt. 26:15). It was the price of a gored slave (cf. Exod. 21:32; Zech. 11:12).

Matthew 26:16 tells us it was "thirty pieces of silver." This fulfilled the prophecy of Zech. 11:12-13 (cf. Matt. 27:9-10). Jesus was the rejected "Shepherd." The Gospel writers quote chapters 9-14 of Zechariah as a prophetic source or typology in relation to Jesus' ministry.

1. Matt. 21:4-5 quotes Zech. 9:9

2. Matt. 24:3 quotes Zech. 12:10

3. Matt. 26:15 quotes Zech. 11:12-13

4. Matt. 26:31 quotes Zech. 13:7

5. Matt. 27:9-10 quotes Zech. 11:12-13

▣ "betray" This is the Greek term "to give over" (paradidōmi). The English Bibles always translate it "betray," but this is not an established meaning. It can have a positive meaning of "entrust" (cf. Matt. 11:27) or "restore" or "command" (cf. Acts 14:26; 15:40), as well as negative sense of "to hand someone over to the authorities" or "to put someone in Satan's hands" (cf. 1 Cor. 5:5; 1 Tim. 1:20), or for God to abandon someone to his own idolatry (cf. Acts 7:42). It is obvious that context must determine the meaning of this common verb. Betrayal fits Judas' actions.

14:11 "they were glad" It does not say they were surprised. Judas' motivation has always been a source of speculation. These religious leaders would have seen his defection from the Apostolic group as vindication of their murderous scheming!

▣ "at an opportune time" Luke 22:6 adds "apart from the crowd." They were afraid of Jesus' popularity with Galilean pilgrims present in Jerusalem for the feast (cf. Mark 11:18; 12:12; Matt. 26:5; 27:24).

NASB (UPDATED) TEXT: MARK 14:12-16
¹²On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples said to Him, "Where do You want us to go and prepare for You to eat the Passover?" ¹³And He sent two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him; ¹⁴ and wherever he enters, say to the owner of the house, 'The Teacher says, "Where is My guest room in which I may eat the Passover with My disciples?"' ¹⁵And he himself will show you a large upper room furnished and ready; prepare for us there." ¹⁶The disciples went out and came to the city, and found it just as He had told them; and they prepared the Passover.

14:12 "first day of Unleavened Bread" There is a great problem as to which day the Lord and His disciples ate the Last Supper, Nisan 13^th or 14^th. John seems to imply 13^th (cf. Mark 18:29; 19:14,31,32), while the Synoptic Gospels state the 14^th. Possibly the difference is related to

1. the use of the Roman calendar versus the Jewish lunar calendar

2. the different ways to start a day, i.e., evening for the Jews vs. morning for the Romans

3. the evidence that the Dead Sea community, following a solar calendar, had the Passover a day earlier as a symbol of rejecting the priestly leadership in Jerusalem

The four Gospels are eyewitness accounts written for theological and evangelistic purposes. The authors had the right, under inspiration, to select, adapt, and arrange the life and words of Jesus. This accounts for most of the perceived difficulties in the Gospel accounts (cf. Fee and Stuart's How to Read the Bible for All Its Worth, pp. 126-129). The very fact that they are different speaks of their genuineness. The early church accepted the four versions without trying to unify them (except for the Diatessaron of Tatian in the late second century).

Hermeneutically the Gospels need to be interpreted in light of their own context (their author's intent) and not compared to other Gospels, just to get more historical information.

14:13 "two of His disciples" Luke 22:8 says it was Peter and John. From rabbinical sources we know that only two from each household were allowed in the temple to offer the lamb with the help of a priest.

▣ "'and a man will meet you carrying a pitcher of water'" It was highly unusual in this culture for a man to carry water and especially to carry it in a pitcher. If men were needed to carry large amounts of water they used sheep or goat skins, not clay pitchers. This is another eyewitness account of Peter.

14:14 "'say to the owner of the house'" Many believe that this was John Mark's (the compiler of Peter's sermons in Rome into the Gospel of Mark) home, the probable location of the Last Supper and post resurrection appearances. John Mark was Barnabas' cousin and a participant in the initial part of the first missionary journey of Barnabas and Saul (i.e., Paul). He was also Peter's companion and apparently the author of the first Gospel, using Peter's memories or sermons. This seems to be a prearranged event, not a prediction.

14:15 This was also the location of Jesus' post-resurrection appearances (cf. Acts 1:12). This room became the Jerusalem headquarters for the disciples.

NASB (UPDATED) TEXT: MARK 14:17-21
¹⁷When it was evening He came with the twelve. ¹⁸As they were reclining at the table and eating, Jesus said, "Truly I say to you that one of you will betray Me—one who is eating with Me." ¹⁹They began to be grieved and to say to Him one by one, "Surely not I?" ²⁰And He said to them, "It is one of the twelve, one who dips with Me in the bowl. ²¹For the Son of Man is to go just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born."

14:17 "When it was evening" The Jewish day begins at twilight (cf. Gen. 1:5,8,13,19,23,31). This was the Passover meal because usually Jewish evening meals were in late afternoon. Only the Passover meal was eaten after 6:00 p.m.

14:18 "reclining" Originally the Passover was eaten standing because of Exod. 12:11. The Jews of the first century did not use chairs, a custom which they learned from the Persians (cf. Esther 1:6; 7:8). They ate at low cushions, usually three in number, at a table in the shape of a horseshoe (so servers could bring food easily), reclining on pillows on their left elbow with their feet behind them.

▣ "'Truly'" This is literally "amen." See Special Topic at Mark 3:28.

▣ "'that one of you will betray Me—one who is eating with Me'" This is an allusion to Ps. 41:9. This was a cultural way of accentuating Judas' guilt (cf. John 13:18). Table fellowship was a significant cultural symbol of friendship and commitment. To betray someone with whom you had eaten would be appalling to an easterner.

14:19 "one by one, 'Surely not I'" Each disciple thought it might be himself. This shows that at this point in time, none of them suspected Judas. Each of them was unsure of his own standing.

14:20 "'who dips with Me in the bowl'" This was a special dish of gray colored fruit dip, which resembles brick mortar. Judas was sitting right next to Jesus in the place of honor! Jesus was still, even at this late hour, trying to spiritually reach Judas.

14:21 "'but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born'" John 13:27ff implies that Judas left after the third cup of blessing before the institution of the Lord's Supper. Judas is an enigma. His motives for betraying Jesus are never revealed. Some see him as a noble Jewish patriot (i.e., zealot) trying to force Jesus to act militarily against Rome. Others see him as a committed Jew who was upset with Jesus' rejection of the Oral Tradition and His fellowship with the outcasts and sinners of Jewish society. The Gospel of John depicts him as a thief from the beginning, someone who was driven by his love of money. However, Judas' actions after Jesus' arrest do not fit this characterization. Whatever the true motive or rationale, whatever the involvement of Satan, whatever the foreknowledge involved in predictive prophecy, Judas is responsible for his actions, as are all of us (cf. Gal. 6:7).

NASB (UPDATED) TEXT: MARK 14:22-25
²²While they were eating, He took some bread, and after a blessing He broke it, and gave it to them, and said, "Takeit; this is My body." ²³And when He had taken a cup and given thanks, He gave it to them, and they all drank from it. ²⁴And He said to them, "This is My blood of the covenant, which is poured out for many. ²⁵Truly I say to you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God."

14:22 "took some bread" Notice it was not the Passover Lamb (nor bitter herbs), but the unleavened bread (azumos, cf. Mark 14:1). The Greek term here is artos, which is usually used to denote regular bread (cf. Mark 3:20; 6:8,16,36,37; 7:2,5,27; 8:4,14,16,17). But it also is used of unleavened bread in the parallel of Matt. 26:26; Luke 22:19. Probably the lamb had too much of a nationalistic connotation. For all the historical connections between the Passover and the Last Supper, there is a purposeful theological distinction.

If there is a sustained typology between the Exodus and Jesus, which seems to be true, then the bread takes on a special relationship to "manna" (cf. Exod. 16), given by YHWH during the wilderness wandering period. This provided a stable life-giving diet to God's people. Now YHWH gives the "true" bread of heaven, provides the "real" life-giving provision, sends the "perfect" leader, and inaugurates the new Passover from sin and death. The NT authors often used Christological typology in their presentations of Jesus as prefigured in the OT.

Wine in the OT was known as the blood of the grape and was often used in a judicial sense (i.e., the grapes of wrath). Now it is the sacrifice which brings eternal life. The imagery is clearly seen in John 6.

▣ "after a blessing" There was a set procedure for the Passover meal. In all probability the symbolism of the broken bread and wine occurred at the point in the ritual called "the third cup of blessing" (cf. 1 Cor. 10:16).

SPECIAL TOPIC: PASSOVER (ORDER OF SERVICE)

▣ "Take it; this is My body" John 6:22ff and 1 Cor. 10:16 show the strong theological imagery of this ritual. Jesus' words about His body and blood would have shocked these Jews. Cannibalism and the consumption of blood would be violations of Lev. 11. These statements are obviously symbolic, but still startling.

Jesus was symbolizing the crucifixion by breaking the bread. As the color of the wine was similar to blood, the color of the bread was similar to human flesh. Jesus was the true Bread of Life (i.e., manna, cf. John 6:31-33,51), the true Passover, the new Exodus!

SPECIAL TOPIC: THE LORD'S SUPPER IN JOHN 6

14:23 "given thanks" The Greek term for "thanks" is eucharistē, from which we get the English name for the Lord's Supper, the Eucharist.

14:24 "This is My blood of the covenant" The color of the wine resembled the color of human blood. This phrase has three possible OT origins.

1. Exod. 24:6-8, the inauguration of the Book of the Covenant by covenant blood

2. Jer. 31:31-34, the only text in the OT which mentions "new covenant"

3. Zech. 9:11, which is in the literary unit 9-14, the source of many prophecies (i.e., Christological typology) of Jesus' life

There are two variants in the Greek manuscript traditions.

1. "the covenant" following Matt. 26:28, which is found in the Greek manuscripts א, B, C, D², and L (and also D^* and W with slight change). The UBS⁴ gives this shorter reading an "A" rating (certain).

2. "the new covenant" following Luke 22:20 and 1 Cor. 11:25, which is found in MSS A and E and the Vulgate, Syriac, Coptic, and Armenian translations (cf. NKJV). This probably was an addition to relate Jesus' words to the "new" covenant of Jer. 31:31-34.

In all of this discussion one thing is obvious. Jesus' death was crucial to the restoration of fallen mankind to fellowship with the Father (cf. Mark 10:45). Jesus came to (1) reveal the Father; (2) give us an example to follow; and (3) die in our place for our sin. There is no other way for redemption (cf. John 10,14). This was the central aspect of God's eternal plan (cf. Acts 2:23; 3:18; 4:28; 13:29).

SPECIAL TOPIC: COVENANT

▣ "'which is poured out for many'" Jesus' death, symbolized by His poured out blood, was a sacrifice for sin (cf. Mark 10:45; Matt. 26:28; 1 Cor. 15:3; 2 Cor. 5:21; Heb. 9:11-15). The term "many" does not refer to a limited group, but is a Hebraic (or Semitic) metaphor for "all who would respond." This can be seen in the parallelism of Rom. 5:18 and 5:19 as well as Isa. 53:6 "all" compared with 53:11-12, "many." See note at Mark 10:45.

SPECIAL TOPIC: POURED OUT

14:25 "'I will never again drink'" The Passover liturgy involved four cups of blessing. The rabbis established this procedure based on Exod. 6:6-7. The third cup symbolized redemption. This is the one that forms the basis of the Lord's Supper. Jesus refused to drink the fourth cup of blessing because it symbolized the consummation. Jesus related this to the end-time Messianic banquet (cf. Isa. 25:6; 55; Matt. 8:11; Luke 13:29; 14:15,24; 22:30; Rev. 19:9,17).

▣ "'until that day'" This obviously refers to a future coming of Jesus in glory and power so different from His current situation in which He faced shame, pain, rejection, and death! The two comings of Jesus differentiate His tasks as redeemer (i.e., vicarious, substitutionary atonement) and victor/judge. This two-fold coming surprised the Jews. It was probably Jesus Himself, perhaps on the road to Emmaus, who showed the full significance of the key OT passages (i.e., Gen. 3:15; Ps. 22; Isa. 53 and Zech. 9-14).

▣ "'the kingdom of God'" See Special Topic at Mark 1:15c.

NASB (UPDATED) TEXT: MARK 14:26
²⁶After singing a hymn, they went out to the Mount of Olives.

14:26 "singing a hymn" This Greek verb is the source of the English word "hymn." This was probably part of the Hallel Psalms (i.e., Ps. 113-118, cf. Matt. 26:30), which was the last part of the Passover ritual. These psalms were expressions of joy and gratitude for YHWH's redemption. They are recited or chanted in whole, or in part, at all major feast days, except the Day of Atonement. Psalms 113-114 are chanted early in the Passover meal and 115-118 towards the end of the meal.

▣ "the Mount of Olives" Jesus and the disciples must have regularly used this as a campground or place of prayer during the Passover period (i.e., eight days).

NASB (UPDATED) TEXT: MARK 14:27-31
²⁷And Jesus said to them, "You will all fall away, because it is written, 'I will strike down the shepherd, and the sheep shall be scattered.' ²⁸But after I have been raised, I will go ahead of you to Galilee." ²⁹But Peter said to Him, "Even though all may fall away, yet I will not." ³⁰And Jesus said to him, "Truly I say to you, that this very night, before a rooster crows twice, you yourself will deny Me three times." ³¹But Peter kept saying insistently, "Even if I have to die with You, I will not deny You!" And they all were saying the same thing also.

14:27

NASB, NJB"You will all fall away"
NKJV"All of you will be made to stumble"
NRSV"You will all become deserters"
TEV"All of you will run away"

This is a future passive indicative. This is another evidence that Jesus knows and controls future events. The passive idea is captured in the ASV translation "all ye shall be offended" (i.e., skandalizō, which was used of baited trap sticks). There is a second future passive, "will be scattered," from Zech. 13:7. This same terminology of unbelief (i.e., "fall away") was used for others rejecting Christ (cf. Matt. 11:6; 13:21,57; 24:10; 26:31). The disciples' faith will fail! Peter's denials were only exemplary of all their fears.

▣ "'it is written'" Literally this is "it has been written," which is a perfect passive indicative. It was a characteristic phrase (i.e., Hebrew idiom) referring to the inspired OT.

▣ "'I will strike'" This is a quote from Zech. 13:7. It was the Father's plan that Jesus should give His life as a sacrifice for sin (cf. Isa. 53:4,6,10; Mark 10:45; Luke 22:22; Acts 2:23; 3:18; 4:28; 13:29; 2 Cor. 5:21).

14:28 Jesus told the disciples several times that He would meet them on a mount in Galilee (cf. Matt. 26:32; 28:7,10,16). This special meeting was the occasion for the Great Commission (cf. Matt. 28:16-20), which is probably the post-resurrection appearance spoken of in 1 Cor. 15:6. This does not refer to the ascension, which took place from the Mount of Olives forty days after the resurrection (cf. Acts 1:12).

This was a prediction of His resurrection, but they did not perceive its significance. This phrase is an excellent opportunity to show that the NT often attributes the works of redemption to all three persons of the Godhead.

1. God the Father raised Jesus (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; 1 Cor. 6:14; 2 Cor. 4:14; Gal. 1:1;Eph. 1:20; Col. 2:12; 1 Thess. 1:10)

2. God the Son raised Himself (cf. John 2:19-22; 10:17-18)

3. God the Spirit raised Jesus (cf. Rom. 8:11). This same Trinitarian emphasis can be seen in Mark 14:9-10. See SPECIAL TOPIC: THE TRINITY at Mark 1:11.

14:29 "'Even though'" This is literally "even if" (cf. NKJV and NJB). It is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes. Peter could imagine the others fleeing, but not himself!

▣ "'yet'" This is the strong adversative alla. Peter was making the emphatic assertion that he would never leave Jesus (cf. Luke 22:33; John 13:37-38). Peter was publicly proclaiming an allegiance he would not, could not fulfill! His desire superceded his ability!

14:30 "this very night, before a rooster crows twice, you yourself will deny Me three times" "You, yourself" is emphatic! This is a future middle indicative. Luke's account is longer (cf. Mark 22:31-34). The detail that the rooster crows twice is an eyewitness memory of Peter. It is only recorded in Mark's Gospel.

14:31

NASB"kept saying insistently"
NKJV"spoke more vehemently"
NRSV"said vehemently"
TEV"answered even more strongly"
NJB"repeated still more earnestly"

This term (perisseia) for excess or extreme degree is used often in its various forms in the NT (cf. Matt. 5:20; 27:23; Acts 26:11; Phil. 1:9; 1 Thess. 4:1). The intensified form with its ek prepositional prefix is only found in Mark. It is probably from Peter himself! He remembered how vehement his denial was!

▣ "'Even if'" This is a third class conditional sentence which means potential action. Literally "even if it must be."

▣ "'I will not deny You'" Peter truly felt this way. With all his heart and will power he was determined to stand by Jesus! As David's sins and subsequent forgiveness function to encourage later believers, so too, Peter's assertions and failures. Sinful, weak humans want to do the right thing (cf. Rom. 7), they just find themselves incapable! Jesus can deal with failure, but not unrepentant unbelief.

NASB (UPDATED) TEXT: MARK 14:32-42
³²They came to a place named Gethsemane; and He said to His disciples, "Sit here until I have prayed." ³³And He took with Him Peter and James and John, and began to be very distressed and troubled. ³⁴And He said to them, "My soul is deeply grieved to the point of death; remain here and keep watch." ³⁵And He went a little beyond them, and fell to the ground and began to pray that if it were possible, the hour might pass Him by. ³⁶And He was saying, "Abba! Father! All things are possible for You; remove this cup from Me; yet not what I will, but what You will." ³⁷And He came and found them sleeping, and said to Peter, "Simon, are you asleep? Could you not keep watch for one hour? ³⁸Keep watching and praying that you may not come into temptation; the spirit is willing, but the flesh is weak." ³⁹Again He went away and prayed, saying the same words. ⁴⁰And again He came and found them sleeping, for their eyes were very heavy; and they did not know what to answer Him. ⁴¹And He came the third time, and said to them, "Are you still sleeping and resting? It is enough; the hour has come; behold, the Son of Man is being betrayed into the hands of sinners. ⁴²Get up, let us be going; behold, the one who betrays Me is at hand!"

14:32 "Gethsemane" "Gethsemane" means "oil press" in Hebrew. It apparently was a private garden just outside the city limits of Jerusalem on the Mount of Olives. It was illegal to have gardens within the city because the manure needed for the plants made the city ceremonially unclean. Apparently Jesus came to this garden quite often. It is even possible that during Passion Week He bivouacked here with His disciples. Judas knew the place well.

▣ "'Sit here until I have prayed'" In the parallels in Matt. 26:41 and Luke 22:40 Jesus asks them to pray that they would not enter into temptation.

14:33 "He took with Him Peter and James and John" This was the inner circle of leadership among the disciples. They were present with Jesus on several special occasions when the other disciples were not. Apparently this led to both special training and jealousy on the part of the other disciples. Exactly why Jesus had an inner circle is uncertain. The list of the Twelve is always in four groupings of three. The groups never change. It is possible that the groups formed a rotating schedule for the disciples to go home periodically and check on their families. See Special Topic at Mark 3:16.

NASB"began to be very distressed and troubled"
NKJV"he began to be troubled and deeply distressed"
NRSV"began to be distressed and agitated"
TEV"Distress and anguish came over him"
NJB"he began to feel terror and anguish"

Jesus was in a deep state of anxiety! These are strong terms in Greek. As modern readers we are on very holy ground here in the garden as we see the Son of God in what may have been His most vulnerable human moment. Jesus must have related this account to His disciples after His resurrection. Apparently it was meant to be helpful for those who face temptation and for those who seek to understand the agony and cost of Jesus' Calvary experience.

▣ "'My soul is deeply grieved to the point of death'" This is an astonishingly emphatic statement of concern, fear, and grief on Jesus' part. Although the text itself does not provide the reason, it seems that what Jesus feared was the disruption in the intimate fellowship He had always known with the Father. This is characterized by Jesus' words in Mark 15:34. This is one of the most human moments we are allowed to witness in Jesus' struggle of faith.

This was an Old Testament idiom (cf. Ps. 42:5) which expressed the tremendous intensity which was involved in the redemption of sinful mankind. All of Psalm 42 reflects Jesus' experience of rejection and death as does Psalm 22. Something of the struggle can be seen in the parallel of Luke 22:43-44 (although the UBS⁴ rates their omission "A" [certain]) , which records that an angel came to minister to Him and He sweat great drops of blood. The victory over the evil one was won here in the garden. The insidiousness of Satan's temptation in Matthew 4 and of Peter's supposedly helpful, but extremely destructive, comments in Matt. 16:22, are fully revealed in this passage.

▣ "'remain here and keep watch'" This is an aorist active imperative followed by a present active imperative. They were on guard duty watching for Judas and the mob, but they fell asleep!

14:35 "fell to the ground and began to pray" These are two imperfects. Usually this tense means continual action in past time, but it is obvious this cannot be what is meant here. The other typical usage of this Greek verb tense is the beginning of an action in past time. Praying prostrate shows the intense emotion.

14:35 "'if it were possible'" This is a first class conditional, which is assumed to be true from the author's perspective. Jesus knew YHWH was able to do anything (cf. Mark 14:36, "all things are possible for You!").

▣ "the hour"

SPECIAL TOPIC: THE HOUR

▣ "the hour might pass Him by" This is an aorist active subjunctive. Jesus is asserting that YHWH is able to do anything and Jesus is hoping that He might be spared the cross (cf. Mark 14:36). This was exactly Satan's temptations in the wilderness, cf. James Stewart's The Life and Teaching of Jesus Christ, pp.39-46). From Matt. 26:39,42 and 44 and Mark 14:39 and 41 we learn that Jesus prayed this same prayer three times, which was a Jewish way of showing intensity.

14:36 "'Abba'" This is Aramaic for the familiar term that children call their fathers at home, dad, daddy, pop, papa, etc. Jesus knew family intimacy with YHWH (cf. Heb. 1:2; 3:6; 5:8; 7:28). His death will provide this intimacy to us.

This context is the only time the Aramaic word Abba is used (i.e., in the Greek text) by Jesus. Jesus reveals the intense struggle He faced in this moment of fleshly temptation (i.e., He describes His intense emotions; He fell on the ground; He prayed three times). Here He played His trump card, His best chance of changing the Father's mind about Calvary. He calls YHWH by the most intimate family term! But still every prayer was concluded with "not my will, but Thine." God the Father demonstrates His love for fallen humanity by not responding to Jesus' expressed will. There needed to be an ultimate sacrifice for sin, but it was not easy or without great cost, emotionally and physically, for Jesus and for the Father!

Jesus knows us because He knows all the temptations of humanity (yet without sin). Fear and terror and discouragement and disillusionment are not sin! The victory was won at Gethsemane.

▣ "'Father'" The Gospel of Mark often uses Aramaic words and phrases (cf. Mark 3:17; 5:41; 7:34; 14:36;15:34). Aramaic would have been the spoken language of Jesus and the disciples. Mark translates each of these, which shows he was not writing for Jewish readers, but Gentile readers, probably Romans because of all the Latin terms and phrases found in Mark. See Special Topic: Father at Mark 13:32.

▣ "'this cup'" This was an OT metaphor for one's destiny (cf. Ps. 16:5; 23:5; Jer. 51:2; Matt. 20:22). It was usually used in a judgmental (i.e., negative) sense (cf. Ps. 11:6; 75:8; Isa. 51:17,22; Jer. 25:15-16,27-28; 49:12; Lam. 4:21; Ezek. 23:31-33; Hab. 2:16). This idiom is often associated with drunkenness, which is another OT metaphor for judgment (cf. Job 21:20; Isa. 29:9; 63:6; Jer. 25:15-16,27-28). Jesus wants out! Fear is not sin. He faced fear with faith; so must we!

▣ "'yet not what I will, but what You will'" The pronouns "I" and "You" are in the emphatic position in the Greek. This was Jesus' continuing submission to the Father's will. In this context the true humanity and faith of Jesus shines forth! Though His human nature cries out for deliverance, His heart is set on fulfilling the will of the Father in substitutionary atonement (cf. Mark 10:45; Matt. 26:39).

14:37,40 "found them sleeping" These disciples had also fallen asleep during the Transfiguration (cf. Matt. 26:43 and Luke 9:32). They were not evil or even thoughtless, but human! Before we are too quick to condemn the disciples, let's note that in Luke 22:45 the phrase "they were asleep from sorrow" describes that they were unable to bear the pain of Jesus' prophecy about His own death and their subsequent scattering. Though Jesus longed to have human fellowship and intercession at this time of ultimate crisis in His life, He had to face this moment alone, and He faced it for all believers!

14:37 "'Simon'" This is the only time Jesus calls him "Simon" since He renamed him in Mark 3:16. The rock (i.e., Peter) was anything but stable, sure, and trustworthy. Peter must have remembered this "reverse" name change with great pain. I am sure that he got the message!

14:38 "'Keep watching and praying'" This is a Present active imperative and a present middle (deponent) imperative. The following context reveals the enemy.

▣ "'that you may not come into temptation'" There have been several theories as to what "temptation" refers to in this context:

1. Jesus' immediate prophecy in Mark 14:27

2. to the disciples sleeping instead of praying, Mark 14:37,40

3. to the disciples desertion of Jesus in Mark 14:56

4. to Peter's denial in Mark 14:69-75

5. to governmental or religious trials (cf. Matt. 5:10-12; John 9:22; 16:2)

The term "temptation" (peirasmos) had the connotation of "to tempt or try with the goal of destruction" (cf. Matt. 6:13; Luke 11:4; James 1:13). It is often contrasted with another Greek term for test (dokimazo) which had the connotation of "to try or tempt with a view toward strengthening." However, these connotations are not always present in every context. Theologically it can be said that God does not test or tempt His children to destroy them, but He does provide opportunities for spiritual growth through trials (cf. Gen. 22:1; Exod. 16:4; 20:20; Duet. 8:2,16; Matt. 4; Luke 4; Heb. 5:8). However, He always provides a way through (cf. 1 Cor. 10:13). See Special Topic: Greek Terms for Testing at Mark 1:13.

▣ "'the spirit is willing, but the flesh is weak'" This may be a comment on Peter's and the other disciples' words in Mark 14:29,31. Jesus understands this tension completely (cf. Mark 14:36).

The use of "spirit" in connection with mankind's human spirit speaks of our inner life and thoughts (cf. Ps. 51:10,12,17).

In Paul's writings "spirit" is often contrasted with "flesh" (cf. Rom. 8:1-11).

14:40 "they did not know what to answer Him" They had no explainable reason (cf. Mark 9:6) except the weakness of the flesh (cf. Luke 9:32).

14:41 "'Are you still sleeping and resting'" It is hard to interpret this Greek idiom. Is it a question? Is it irony? Is it a statement? Although the meaning is uncertain, it is obvious that Jesus has won the victory and He now stands erect, ready to face the night trials, the morning beatings and the crucifixion.

▣ "It is enough" This term caused several scribal changes in the Greek manuscript tradition. Does this phrase refer to the disciples' sleep? It can be translated (1) "it is enough"; (2) "it is settled"; or (3) "it is over" (cf. NJB "it is all over"). It was used in the Koine Greek papyri found in Egypt of something paid in full (cf. Moulton and Milligan, The Vocabulary of the Greek New Testament, pp. 57-58). This, then, would be something of a parallel to John 19:30, "it is finished" or "it is paid in full." Possibly it refers to Judas and his betrayal, which must have weighed heavily on Jesus. Jesus won the spiritual victory in Gethsemane!

14:41c-42 These staccato statements are emphasized by having no conjunctions or connectors (asyndeton) between them. The events were unfolding just as Jesus had predicted. The hour had come.

▣ "the hour has come" See Special Topic at Mark 14:35.

▣ "'betrayed'" This term (paradidōmi) normally means "delivered into the hands of" (cf. Mark 9:31), but its connection with Judas in most English translations intensify the meaning of "betray." See fuller note at Mark 14:10d.

NASB (UPDATED) TEXT: MARK 14:43-50
⁴³Immediately while He was still speaking, Judas, one of the twelve, came up accompanied by a crowd with swords and clubs, who came from the chief priests and the scribes and the elders. ⁴⁴Now he who was betraying Him had given them a signal, saying, "Whomever I kiss, He is the one; seize Him and lead Him away under guard." ⁴⁵After coming, Judas immediately went to Him, saying, "Rabbi!" and kissed Him. ⁴⁶They laid hands on Him and seized Him. ⁴⁷But one of those who stood by drew his sword, and struck the slave of the high priest and cut off his ear. ⁴⁸And Jesus said to them, "Have you come out with swords and clubs to arrest Me, as you would against a robber? ⁴⁹Every day I was with you in the temple teaching, and you did not seize Me; but this has taken place to fulfill the Scriptures." ⁵⁰And they all left Him and fled.

14:43 "Immediately" See note at Mark 1:10.

▣ "a crowd" John 18:3,12 says a Roman cohort was present. Luke 22:52 says representatives from the Sanhedrin were in the crowd, which implies the temple police. The reason for so many soldiers was because it was the Passover season and the authorities were afraid of a riot (cf. Mark 14:2; Matt. 26:5; 27:24).

▣ "swords and clubs" This term "swords" referred to the short sword worn by the Roman soldiers in their belt. "Clubs" refers specifically to the weapons of the temple police.

▣ "the chief priests and the scribes and the elders" This referred to the Sanhedrin. See Special Topic at Mark 12:13.

14:44 "seize Him" This is an aorist active imperative.

NASB, NRSV,
TEV"lead Him away under guard"
NKJV"lead Him away safely"
NJB"see that he is well guarded when you lead him away"

This is the Greek term sphallomai ( "to fall or stumble") with the alpha privative, which negates it. This term is metaphorical for "to be secure, firm, steady." Judas was afraid Jesus would do something to thwart His arrest. This reveals Judas' fear. He had seen Jesus' miracles and knew His power.

14:45 "saying, 'Rabbi!' and kissed Him" Kissing on the cheek or forehead was the normal greeting in this culture (especially between rabbis). Read Jesus' comments on Judas' actions in Matt. 26:50; Luke 22:48. This sign shows that it was probably Roman soldiers because the temple police would have recognized Jesus.

14:47 "But one of those who stood by drew his sword" From the parallel in John 18:10 and Luke 22:50-51, we know that this was Peter and the servant who was wounded was Malchus. The disciples had previously been admonished to buy swords (cf. Luke 22:36-38), but obviously, they had misunderstood Jesus' true meaning concerning this issue. It must be said on Peter's behalf that he was fully willing to die for his Lord at this point. In the face of great odds, he drew one of two swords. But, again, the inappropriateness and impulsiveness of his actions characterized his personality.

▣ "the slave of the high priests" John 18:10 names him Malchus.

▣ "cut off his ear" In Luke 22:51, Jesus put it back!

14:48

NASB, NKJV"a robber"
NRSV, NJB"a bandit"
TEV"an outlaw"

They are treating Jesus as a criminal, not a blasphemer. They were doing to Jesus what should have been done to Barabbas (for whom the same word is used, cf. John 18:40).

14:49 "'Every day I was with you in the temple teaching'" This was addressed to the members of the Sanhedrin or temple police. Jesus exposes their secret agenda.

▣ "'But this has taken place to fulfill the Scriptures'" In Mark 14:50 "all His disciples forsook Him" (cf. Mark 14:27, which quotes Zech. 13:7 and Matt. 26:31). One wonders how John 18:15-16 fits this prophecy. It seems that John accompanied Jesus through all the trials and was present at the crucifixion (cf. John 19:26-27).

NASB (UPDATED) TEXT: MARK 14: 51-52
⁵¹A young man was following Him, wearing nothing but a linen sheet over his naked body; and they seized him. ⁵²But he pulled free of the linen sheet and escaped naked.

14:51-52 "young man. . .wearing nothing but a linen sheet over his naked body" Church tradition says this was John Mark, the compiler of this Gospel. He was an early missionary companion of his uncle, Barnabas (cf. Acts 12:25), and Saul (Paul) of Tarsus. Tradition strongly asserts that he was the scribe for Peter's recollections of Jesus' life (i.e., the Gospel of Mark). Tradition also says it was in his home that the Last Supper was held (cf. Acts 12:12).

It is uncertain why he was dressed like this. Possibly he was told while sleeping that Jesus was in the process of being arrested or maybe he tried to stay close to Jesus and the disciples and was sleeping close by in the garden.

NASB (UPDATED) TEXT: MARK 14:53-65
⁵³They led Jesus away to the high priest; and all the chief priests and the elders and the scribes gathered together. ⁵⁴Peter had followed Him at a distance, right into the courtyard of the high priest; and he was sitting with the officers and warming himself at the fire. ⁵⁵Now the chief priests and the whole Council kept trying to obtain testimony against Jesus to put Him to death, and they were not finding any. ⁵⁶For many were giving false testimony against Him, but their testimony was not consistent. ⁵⁷Some stood up and began to give false testimony against Him, saying, ⁵⁸"We heard Him say, 'I will destroy this temple made with hands, and in three days I will build another made without hands.'" ⁵⁹Not even in this respect was their testimony consistent. ⁶⁰The high priest stood up and came forward and questioned Jesus, saying, "Do You not answer? What is it that these men are testifying against You?" ⁶¹But He kept silent and did not answer. Again the high priest was questioning Him, and saying to Him, "Are You the Christ, the Son of the Blessed One?" ⁶²And Jesus said, "I am; and you shall see the Son of Man sitting at the right hand of Power, and coming with the clouds of heaven." ⁶³Tearing his clothes, the high priest said, "What further need do we have of witnesses? ⁶⁴"You have heard the blasphemy; how does it seem to you?" And they all condemned Him to be deserving of death. ⁶⁵Some began to spit at Him, and to blindfold Him, and to beat Him with their fists, and to say to Him, "Prophesy!" And the officers received Him with slaps in the face.

14:53 "They led Jesus away to the high priest" John 18:13a mentions Annas, but Caiaphas was High Priest from a.d. 18-36 (cf. Matt. 26:57). The Synoptic Gospels do not record the interrogation by Annas. He was the previous High Priest and really the power behind the office (cf. John 18:13b).

▣ "all the chief priests and the elders and the scribes" This phrase was used to designate the Great Council, the Sanhedrin (cf. Mark 14:55). See Special Topic at Mark 12:13.

14:54 This verse sets the stage for Peter's denials in the courtyard. Peter could not stay away, but would not/could not identify himself with Jesus. What irony!

NASB"he was sitting with the officers"
NKJV"he sat with the servants"
NRSV"he was sitting with the guards"
TEV"he sat down with the guards"
NJB"was sitting with the attendants"

This is a periphrastic imperfect middle (deponent) participle. It seems to imply that Peter tried to act like one of the servants/attendants. He wanted to melt into the group, but the light on his face and the Galilean accent gave him away. Peter remembers this night well!

14:55 This was not a legal trial; it was a sham trial (cf. A. N. Sherwin-White, Roman Society and Roman Law in The New Testament, pp. 24-47).

14:56 "For many were giving false testimony against Him" The imperfect tense (in this verse twice and in Mark 14:57 and 59) shows the repeated attempt at false testimonies, but no two agreed. This was a parade of bad liars!

▣ "their testimony was not consistent" In the OT it took the testimony of two witnesses to convict (cf. Deut. 17:6; 19:15). Also in the OT if someone bore false witness they were to bear the penalty of the accused.

14:58 "'I will destroy this temple'" This verse is a good example about Jesus' use of metaphors to describe upcoming events. The word "temple" stands for two things and two time frames.

1. Jesus' body (cf. John 2:19-22) crucified, but resurrected in three days (i.e., the sign of Jonah, cf. Matt. 12:39-40; Luke 11:29-32). This was to happen within hours.

2. Herod's temple in Jerusalem was going to be destroyed by the Romans in a.d. 70 and not rebuilt. This was a future judgment in about 40 years, but it reflects an eschatological judgment (i.e., 2 Thess. 2; and Revelation).

It is easy to see how Jesus' temporal, yet eschatological, kingdom and its ethics could be misunderstood by dogmatic, legalistic religionists, both then and now.

▣ "'in three days'" This time reference (cf. Mark 8:31; 9:31; 10:34) is linked to OT prophecy in 1 Cor. 15:3-4. The "three day" time frame is linked both to a "new temple" and the new resurrection body. Jesus intentionally merged these two. The temple of the new age is the believer, both individually and corporately (cf. 1 Cor. 3:16; 6:19).

▣ "'I will build another made without hands'" This is an awesome prophecy of Jesus' death and resurrection. As the temple was central in OT worship, now it will be Jesus Himself. He is the rejected cornerstone! He is the new focus of worship!

He has the power to lay down His own life and pick it up again (cf. John 10:11,15,17,18). He is in total control of His life and death and resurrection.

14:60 "The high priest stood up and came forward and questioned" The High Priest was trying to get Jesus to incriminate Himself. This was illegal under Jewish law, as was a night trial and a trial and punishment on the same day.

14:61 "He kept silent" This may be fulfillment of Isa. 53:7 (cf. Matt. 26:63; 27:12-14; Mark 15:5; Luke 23:9; John 19:9).

▣ "Again the high priest was questioning Him" Matt. 26:63 adds that he put Him under an oath.

▣ "Christ" This is the Greek translation of the Hebrew term Messiah which meant "an anointed one." In the OT prophets, priests, and kings were anointed as a special symbol of God's choice and equipment for an assigned task. The term came to be used for the special royal "Son of David" (cf. 2 Sam. 7) who would redeem and restore Israel.

▣ "the Son of the Blessed One" "Blessed One" is a common Jewish title (i.e., circumlocution) for God. The Jews did not expect the Messiah to be God incarnate, but a gifted/empowered human, like the Judges. But Jesus used this family relationship to assert His fully equality with the Father (cf. John 5:18; 10:30,33; and also 1:1).

14:62 "'I am'" This may have been an allusion to the OT name of the Covenant God, YHWH, which was from the Hebrew verb "to be" (cf. Exod. 3:14; Deut. 32:39; Isa. 41:4; 43:10; 46:4; John 4:26; 8:24,28,58; 13:19; 18:5). See Special Topic: Names for Deity at Mark 12:36. This very straightforward answer is similar to Luke 22:70. Matthew records a much more cryptic response (cf. Matt. 26:64).

It is Mark's Gospel that depicts Jesus' self understanding from the very beginning as God's Son and Messiah (cf. Mark 1:1). The demons also recognized Him as such and verbally affirmed Him (cf. Mark 1:24,34; 3:11), but the disciples were slow to understand (cf. Mark 8:29) both Jesus' person and work. They still looked through first century, Jewish eyes (as did the High Priest).

▣ "'the son of man seated at the right hand of Power'" This is an allusion to Ps. 110:1. It was an anthropomorphic metaphor for the place of authority. The term "power" is a circumlocution reference to YHWH. Jesus (i.e., the Son of Man, cf. Mark 14:21,41,62) is asserting in eschatological terms which they would have understood that He was YHWH's Messiah. Even though Ps. 110:4 has a priestly connotation, this verse has a royal connotation (cf. Heb. 1:3).

It must be reiterated that the High Priest's understanding of the question in Mark 14:61 was different from Jesus' understanding (the same is true of Pilate's questions in Mark 15). The High Priest understood it as a threat to his power and authority and Rome's power and authority. The OT concept of the Messiah as a conquering King was equally shared by the Apostles (cf. Mark 10:37).

Jesus, however, saw His kingdom as future and spiritual (cf. John 18:36). This is why He quotes these eschatological passages from Psalm 110 and Daniel 7.

There is surely a paradox involved in the two comings, one as humble, suffering servant and one as glorified King and Judge. The OT presents both, but the Jews focused only on the second. This is the same theological tension as the Kingdom of God—inaugurated, but not consummated! It is so hard for us to imagine how difficult it was for Jewish people of Jesus' day to understand His message.

▣ "'coming with the clouds of heaven'" This is a quote from Dan. 7:13. It is a phrase that asserted the Deity of Jesus in very clear OT terms. No one rode on the clouds except YHWH, but now His "Son" does also (cf. Mark 13:26; Acts 1:9; Rev. 1:7).

14:63 "Tearing His clothes" This was a sign of a deeply disturbed spirit caused by the supposed blasphemy. The penalty for blasphemy from Lev. 24:15 was death by stoning. Jesus deserved to die on the basis of Deut. 13:1-3 and 18:22 if He was not the Coming One, the Messiah, the Son of God, the Savior of the world. There is no middle ground here. Either He is who He claimed to be or He is a blasphemer who deserved death (cf. Josh McDowell's, Evidence That Demands a Verdict).

14:64 "blasphemy" Speaking falsehood about YHWH deserved the death penalty by stoning (cf. Lev. 24:14-16).

14:65 "to spit at Him" This was an OT symbol of rejection (cf. Num. 12:14; Deut. 25:9; Job 17:6; 30:10; Isa. 50:6). Members of the Sanhedrin and the Roman soldiers (cf. Mark 15:19) spit on Jesus.

▣ "to blindfold Him, and to beat Him with their fists, and to say to Him, 'Prophesy!'" They blindfolded Him, hit Him and then asked, "Who hit you?" They were mocking His claim to be God's prophet. The rabbis of Jesus' day had interpreted Isa. 11:3 that the Messiah could judge by smell, not just sight. This may or may not refer to this incident. It certainly relates to Isa. 52:14. The rabbis interpreted this verse by saying the Messiah would have leprosy, but I think this refers to these severe beatings by several different groups of soldiers.

Several Greek manuscripts expand this text in Mark to reflect Matt. 26:68 and Luke 22:64.

NASB"to beat Him with their fists"
NKJV"struck Him with the palms of their hands"
NRSV"to strike him"
TEV"hit him"
NJB"hitting him"

This account of Jesus' abuse uses the Greek terms kolaphizō, which means to beat with the fist, and hrapizō, which means to slap with the open hand (cf. Matt. 26:67). The slap with an open hand is an Oriental symbol of contempt (cf. Matt. 5:39; John 18:22; 19:3). These same terms refer to "beating with rods" in Acts 16:27.

Both the Sanhedrin and the Roman soldiers humiliated Jesus as well as physically abused Him (cf. Isa. 52:14; 53:4).

NASB (UPDATED) TEXT: MARK 14:66-72
⁶⁶As Peter was below in the courtyard, one of the servant-girls of the high priest came, ⁶⁷and seeing Peter warming himself, she looked at him and said, "You also were with Jesus the Nazarene." ⁶⁸But he denied it, saying, "I neither know nor understand what you are talking about." And he went out onto the porch, and a rooster crowed. ⁶⁹The servant-girl saw him, and began once more to say to the bystanders, "This is one of them!" ⁷⁰But again he denied it. And after a little while the bystanders were again saying to Peter, "Surely you are one of them, for you are a Galilean too." ⁷¹But he began to curse and swear, "I do not know this man you are talking about!" ⁷²Immediately a rooster crowed a second time. And Peter remembered how Jesus had made the remark to him, "Before a rooster crows twice, you will deny Me three times." And he began to weep.

14:66 "one of the servant-girls of the high priest came" John 18:17 says that she was the gate keeper. Matthew, as usual, has two persons, while Mark only has one servant (cf. Matt. 26:69-71). Peter must have told John Mark this embarrassing story or he used it in one of his sermons in Rome and John Mark heard it.

14:67 "seeing Peter" It was a full moon (at Passover). She could clearly see Peter by the firelight (cf. Mark 14:54, 67; John 18:18,25) and the moonlight.

▣ "'Jesus the Nazarene'" The Jews who grew up in Galilee (cf. Matt. 26:69) had a distinct accent. This linked Jesus to his disciples (cf. Mark 14:70). See Special Topic at Mark 10:47.

14:68 "'I neither know nor understand what you are talking about'" The exact order of these three accusations differs from Gospel to Gospel. The fact that Peter denied Jesus three times with successive emphasis is common to all of the accounts.

▣ "And he went out onto the porch" Apparently Peter tried to leave. The ancient Greek uncial manuscripts are evenly divided over whether the phrase "and the rooster crowed" should be included at Mark 14:68 (MSS A, C, D as well as the Vulgate, Peshitta translations include it, while א, B, L, and W omit it). It clearly explains "the second time a cock crowed" of Mark 14:72. Some modern translations (cf. NASB, NIV) omit it, but several include it with a footnote (cf. NKJV, NRSV, TEV, NJB). The UBS⁴ cannot decide which is original.

14:70 "after a little while" Luke 22:59 has "about an hour."

▣ "Galilean" Either Peter's dialect or possibly his clothing gave him away.

14:71 "began to curse and swear" The term "curse" (anathematizō) originally referred to something devoted to God (anathēma), but came to refer to a curse (cf. Acts 23:12,14,21). It was a way of asserting the trustworthiness of a statement by calling down the judgment of God on oneself if not telling the truth.

Peter, in the strongest cultural ways (i.e., an oath and swearing) perjured himself before God! Judas did nothing worse than Peter! Peter denied His Lord in repeated, emphatic, and binding terms publicly (cf. Matt. 26:34,74).

SPECIAL TOPIC: CURSE (ANATHEMA)

▣ "'I do not know this man'" It is possible the phrase "this man" was a derogatory Semitic idiom referring to Jesus.

14:72 "a rooster crowed a second time" Peter remembered Jesus' words (cf. Luke 22:31-32). Luke 22:61 says Jesus looked at him. Apparently Jesus was being moved from Annas' to Caiaphas' part of the High Priest's palace.

The phrase "a second time" is omitted in some Greek manuscripts. The problem scribes faced was that the other three Gospels (i.e., Matthew, Luke and John) only mention one rooster crowing, while Mark apparently has two (cf. MSS A, B, C², D and W), so some manuscripts omit the phrase (cf. MSS א, C and L).

▣ "And he began to weep" Peter was fulfilling prophecy in his denials and giving hope for all believers who have denied Jesus with their tongue, with their lives and with their priorities. There is also hope for anyone who turns back to Him in faith (cf. John 21).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Is there a contradiction between Mark and John as to the day on which the Lord's Supper occurred?

2. Why was Mary so extravagant? Why did Jesus allow it?

3. Does Mark 14:7 teach Jesus' lack of concern for the poor?

4. Why were the religious leaders trying to kill Jesus?

5. What about Judas, how are we to explain his actions?

6. How is the Lord's Supper related to Passover? What is the significance of the Lord's Supper?

7. Why is Gethsemane so paradoxical (i.e., Jesus wants the cup to pass, but also wants God's will)?

8. Why was the High Priest so upset by Jesus' quoting Ps. 110 and Dan. 7:13?

Mark 15

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Jesus Before Pilate	Jesus Faces Pilate	Jesus Before Pilate	Jesus Before Pilate	Jesus Before Pilate
15:1-5	15:1-5	15:1-5	15:1-2a	15:1
			15:2b	15:2-5
			15:3-4
			15:5
Jesus Sentenced to Die	Taking the Place of Barabbas		Jesus is Sentenced to Death
15:6-15	15:6-15	15:6-15	15:6-10	15:6-15
			15:11-12
			15:13
			15:14a
			15:14b
			15:15
The Soldiers Mock Jesus	The Soldiers Mock Jesus	The Crucifixion	The Soldiers Make Fun of Jesus	Jesus Crowned with Thorns
15:16-20	15:16-20	15:16-20	15:16-20	15:16-20a
The Crucifixion of Jesus	The King on a Cross		Jesus is Crucified	The Way of the Cross
				15:20b-22
15:21-32	15:21-32	15:21-24	15:21-28	The Crucifixion
				15:23-28
		15:25-32
			15:29-30	The Crucified Jesus is Mocked
			15:31-32a	15:29-32
			15:32b
The Death of Jesus	Jesus Dies on the Cross		The Death of Jesus	The Death of Jesus
15:33-41	15:33-41	15:33-41	15:33-34	15:33-39
			15:35-36
			15:37
			15:38-39	The Women on Calvary
			15:40-41	15:40-41
The Burial of Jesus	Jesus Buried in Joseph's Tomb		The Burial of Jesus	The Burial
15:42-47	15:42-47	15:42-47	15:42-47	15:42-47

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MARK 15:1-5
¹ Early in the morning the chief priests with the elders and scribes and the whole Council, immediately held a consultation; and binding Jesus, they led Him away and delivered Him to Pilate. ²Pilate questioned Him, "Are You the King of the Jews?" And He answered him, "It is as you say." ³The chief priests began to accuse Him harshly. ⁴Then Pilate questioned Him again, saying, "Do You not answer? See how many charges they bring against You!" ⁵But Jesus made no further answer; so Pilate was amazed.

15:1 "Early in the morning" Mark, like all Jewish writings, does not focus on specific times. It is probable that the Jews of Jesus' day divided the night and day into twelve hours each (cf. John 11:9), with three four-hour segments. The twenty-four hour day comes from Babylon. The Greeks and Jews borrowed it from them. The sundial was divided into twelve segments.

In chapter 15 Mark has several time markers;

1. sunrise, Mark 15:1 (around 6 a.m. depending on the time of the year)

2. third hour, Mark 15:25 (around 9 a.m.)

3. sixth hour, Mark 15:33 (around noon)

4. ninth hour, Mark 15:34 (around 3 p.m.)

5. evening, Mark 15:42 (sunset, around 6 p.m.)

Luke 22:66-71 gives the details of this meeting. This early meeting was held in an attempt to give some legality to their illegal night trial (cf. A. N Sherwin-White, Roman

Society and Roman Law in the New Testament, pp. 24-47). The chronology of Jesus' trial before Pilate and His crucifixion is:

	Matthew	Mark	Luke	John
Pilate's Verdict				6^th Hour 19:14
Crucifixion		3^rd Hour 15:25
Darkness Fell	6^th-9^th Hour 27:45	6^th-9^th Hour 15:33	6^th-9^th Hour 23:44
Jesus Cried Out	9^th Hour 27:46	9^th Hour 15:34

When these time designations are compared, two interpretive options arise: (1) they are the same. John used Roman time, counting from 12:00 a.m. (cf. Gleason L. Archer, Encyclopedia of Bible Difficulties, p. 364), and the Synoptics used Jewish time, counting from 6:00 a.m. (2) John is asserting a later time for Jesus' crucifixion which would be another example of the differences between the Synoptics and John. However, it seems from John 1:39 and 4:6 that John sometimes uses Jewish time and sometimes Roman time (cf. M. R. Vincent, Word Studies, Vol. 1, p. 403).

The time designations may be symbolic in all the Gospels for they relate to (1) time of daily sacrifices (i.e., the continual) in the Temple (9 a.m. and 3 p.m., cf. Acts 2:15; 3:1) and (2) just after noon was the traditional time to kill the Passover Lamb on Nisan 14. The Bible, being an ancient eastern book, does not focus on strict chronology as do modern western historical accounts.

▣ "the chief priests with the elders and scribes and the whole Council" See Special Topic: Sanhedrin at Mark 12:13.

▣ "immediately" Mark's gospel is characterized by action ( "then," "and," "immediately"). Jesus is revealed primarily through His actions. The pace of the narrative moves forward through these action words. See note at Mark 1:10.

▣ "and binding Jesus" This may have been a common procedure with criminals or subconsciously it showed their fear of Jesus. Many were afraid He was a magician or sorcerer and that His power was in His hands.

▣ "delivered Him to Pilate" Exactly where this was done is uncertain. Most scholars think Pilate stayed at Herod's palace when in Jerusalem. His normal residence was Caesarea by the sea, where He used another of Herod's palaces as the praetorium. Others feel he stayed in the military headquarters, which was the fortress Antionia, next to the temple. The time would be at daybreak, following Roman customs of early court (probably because of the heat). Pilate ruled Palestine as a representative of the Emperor from a.d. 25/26-36/37 and then was removed because of repeated accusations by Vitellius, Legate of Syria.

SPECIAL TOPIC: PONTIUS PILATE

15:2 "Pilate questioned Him" In what language? The chances of Pilate speaking Aramaic are less than that Jesus could speak Koine Greek. For a good discussion of this see

1. "Did Jesus Speak Greek" by Joseph A. Fitzmeyer, chapter 21, pp. 253-264 in Approaches to the Bible: the Best of Bible Review

2. "The Languages of the New Testament" by J. Howard Greenlee in Expositor's Bible Commentary, vol. 1, pp. 410-411

▣ "'Are You the King of the Jews'" "You" is emphatic and sarcastic. Luke 23:1-2 lists the charges of the Sanhedrin. John 19:8-19, adds great detail to the conversation between Jesus and Pilate. Pilate was not concerned with the religious aspect of the charge, but the political aspect.

NASB, NKJV"'It is as you say'"
NRSV, TEV"'You say so'"
NJB"'It is you who say it'"

This is literally "you say that I Am," which may be a Hebraic idiom of affirmation (cf. Matt. 26:25,64; Luke 22:70; 23:3) or a cryptic way of answering, implying, "You say so, but implying I am a different kind of king." This seems to have been a private consultation (cf. John 18:33-38) within the Praetorium. Jesus must have told the disciples about it or John was present. The Jews would not have entered because it would have made them ceremonially unclean to eat Passover.

The account of Jesus' interrogation by Herod Antipas is left out of Mark's Gospel, but is found in Luke 23:6-12.

15:3

NASB"began to accuse Him harshly"
NKJV, NRSV"accused Him of many things"
TEV"were accusing Jesus of many things"
NJB"brought many accusations against him"

This is imperfect tense meaning they accused Him again and again. This must have occurred after Pilate had spoken to Jesus privately (cf. Mark 15:4). A list of some of the accusations is found in Luke 23:2.

15:5 "Jesus made no further answer" This may be a fulfillment of Isa. 53:7 (cf. Mark 14:61; Matt. 26:63; 27:12; John 19:9).

▣ "so Pilate was amazed" Why was Pilate amazed?

1. Jesus spoke in private to him, but would not speak in the presence of His accusers.

2. The High Priest made so many charges against Him and they were so vehement.

3. Jesus did not act like most prisoners who vigorously defended themselves.

NASB (UPDATED) TEXT: MARK 15:6-15
⁶Now at the feast he used to release for them any one prisoner whom they requested. ⁷The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection. ⁸The crowd went up and began asking him to do as he had been accustomed to do for them. ⁹Pilate answered them, saying, "Do you want me to release for you the King of the Jews?" ¹⁰For he was aware that the chief priests had handed Him over because of envy. ¹¹But the chief priests stirred up the crowd to ask him to release Barabbas for them instead. ¹²Answering again, Pilate said to them, "Then what shall I do with Him whom you call the King of the Jews?" ¹³They shouted back, "Crucify Him!" ¹⁴But Pilate said to them, "Why, what evil has He done?" But they shouted all the more, "Crucify Him!" ¹⁵Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified.

15:6 "the feast" This refers to the Passover. Scholars have often debated the length of Jesus' public ministry. The only reason church tradition affirms a three-year public ministry is because of the three Passovers mentioned in John's Gospel. However, in John there is a mention of "the feast," as here, which implies another Passover. I think Jesus may have had a four-year or possibly five or six-year public ministry. It is obvious the Gospel writers were not concerned with chronology per se, but theology. The Gospels are not western histories, but eastern theological accounts. They are neither biographies or autobiographies. They are a genre to themselves. Gospel writers, under inspiration, had the freedom to select, adapt, and rearrange the words and actions of Jesus to present Him to their target audiences. I do not believe they had the freedom to put words in His mouth; however, eyewitness material written down at a much later time, along with the theological purposes and differing target audiences, answers the questions about why the four Gospels differ.

▣ "he used to release for them any one prisoner whom they requested" This seems to have become an annual Roman tradition in Palestine of Jesus' day. There is no historical corroboration for this except Josephus, Antiquities of the Jews 20:9:3. Pilate was trying to get the crowd to feel sympathy for Jesus so that he could let Him go free (cf. Mark. 15:14; Luke 23:14-16; John 18:38-39; 19:4).

15:7 "Barabbas" This name is a combination of Bar = "son of" and Abbas = "father." The non-canonical Gospel of Hebrews has Bar Rabbas, "son of Rabbi." Several Greek MSS of Matt. 27:16-17 have "Jesus Barabbas," which is an attempt at irony based on both being called "Jesus," who was truly "the Son of the Father."

▣ "with the insurrectionists" The man the crowd wanted released was the very type of person they were accusing Jesus of being. What irony!

15:8 "The crowd" Some think Barabbas' friends were waiting for this annual opportunity. Others feel the crowd was made up not of pilgrims, but of the false witnesses and others involved in the night trials. These had nothing in common except that they both wanted Barabbas released, but for very different reasons.

The city was full of pilgrims, many from Galilee, but they would not have been up this early, nor at Pilate's court.

NASB, NJB"went up"
NKJV"crying aloud"
NRSV"came"
TEV"gathered"

The Greek words "go up" (anabainō) and "cry aloud" (anaboaō) are spelled and pronounced similarly, which means they were easily confused by the ancient method or making copies of the NT by one scribe reading the text aloud and several others making copies. The Greek manuscript tradition is split:

1. "went up" aorist active participle in MSS א^*, B, and the Vulgate.

2. "cried aloud" aorist active participle in MSS אi², A, C, W, and the Peshitta.

"Cried aloud" is not found in Mark in any other place, but "went up" is found nine times for:

1. things growing (4:7)

2. boarding a ship (6:51)

3. going up (15:8)

Probably NASB and NJB are correct.

15:9 Mark, like Luke (i.e., in both his Gospel and Acts), writes to show that Christianity was no threat to the Roman authorities.

15:10 "because of envy" Pilate understood the motives of the Sanhedrin (cf. Matt. 27:18), but refused to act in justice!

Jealousy is surely a possible motive of the Jewish leadership, but I am surprised that their theological and political motives were not also obvious to Pilate (i.e., Luke 23:2). It is also possible that Pilate had heard of Jesus through spies or informants (or even his wife, cf. Matt. 27:19).

15:12 "'Him whom you call the King of the Jews'" John 19:15 records that this mob of Jews (i.e., insurrectionists and Jewish leaders) said "We have no King but Caesar." What irony!

15:13

NASB, NRSV,
TEV, NJB"they shouted back"
NKJV"they cried out again"

The Greek term palin is interpreted as "back" by modern translations. Both "again" and "back" are standard translation options in Bauer, Arndt, Gingrich and Danker, A Greek-English Lexicon of the New Testament, p. 606. The context here demands "back."

15:14 "'what evil has He done'" John's Gospel parallels this statement of Pilate three times in Mark 18:38; 19:4,6. Pilate tried to gain sympathy for Jesus and release Him (cf. John 18:38; 19:6,12), but this biased crowd would not have it!

15:15

NASB, NRSV"wishing to satisfy the crowd"
NKJV"wanting to gratify the crowd"
TEV"wanted to please the crowd"
NJB"anxious to placate the crowd"

For Pilate civil order was more important than justice. These Jewish leaders had succeeded in intimidating Pilate (cf. John 19:12). Pilate had been accused of many things to the authorities in Syria and Rome. He could not afford more charges. They knew this and used it!

Several modern linguists note that the Greek words hikanon poiēsai are a Latin idiom (i.e., Bauer, Arndt and Gingrich, p. 374; Moulton and Milligan, p. 302; C. F. D. Moule, An Idiom Book of the New Testament Greek, p. 192). This is significant because Mark has so many Latin words, phrases, and idioms, probably because it was written to witness to Romans.

▣ "scourged" This is a fulfillment of Isa. 53:5. Flogging was the standard Roman preliminary procedure for those being crucified. It was a horrible beating. A man was bent over and his hands tied to a low stake. Then two soldiers, one on each side, beat him with whips made out of nine leather straps with some hard objects attached to each of the strap's ends. Often prisoners died just from this beating.

NASB (UPDATED) TEXT: MARK 15:16-20
¹⁶The soldiers took Him away into the palace (that is, the Praetorium), and they called together the whole Roman cohort. ¹⁷They dressed Him up in purple, and after twisting a crown of thorns, they put it on Him ¹⁸and they began to acclaim Him, "Hail, King of the Jews!" ¹⁹They kept beating His head with a reed, and spitting on Him, and kneeling and bowing before Him. ²⁰After they had mocked Him, they took the purple robe off Him and put His own garments on Him. And they led Him out to crucify Him.

15:16 "The soldiers took Him away" These Roman soldiers (cf. Matt. 27:27) hated the Jews because of their exclusive attitudes toward Gentiles and they took their animosity out on Jesus. Luke 23:11 implies that Herod the Tetrarch's soldiers also mocked Him as king.

NASB"into the palace (that is, the Praetorium)"
NKJV"into the hall called Praetorium"
NRSV"into the courtyard of the palace (that is, the governor's headquarters)"
TEV"inside to the courtyard of the governor's palace"
NJB"to the inner part of the palace, that is, the Praetorium"

This referred to the Roman officials' residence when they were in Jerusalem. This may have been the fortress Antonio, which was next to the Temple or more probably Herod the Great's palace in Jerusalem.

NASB"the whole Roman cohort"
NKJV"the whole garrison"
NRSV, NJB"the whole cohort"
TEV"the rest of the company"

The Greek term speiran (i.e., cohort) originally referred to something twisted together, like a strand or rope. It came to be used figuratively for a band of men working together for a purpose. Cohort is another Latin term. It was used of one-tenth of a legion, normally 600 men. But it could refer to many less (cf. John 18:3). The Roman military was structured by (1) legions, 6,000; (2) cohorts, 600; (3) maniples, 200; and (4) centuries, 100.

15:17 "dressed Him up in purple" Matthew 27:28 has a "scarlet robe" of a Roman cavalry officer. Purple was the symbol of royalty. Originally a Roman officer's robe would have been scarlet, but in time it faded to a shade of purple. They were mocking Jesus as the supposed King of the Jews (cf. Mark 15:18,20; John 19:2).

Luke 23:11 records that the Jewish soldiers of Herod the Tetrarch or Herod Antipas also mocked Jesus as King/Messiah by placing a kingly robe on Him.

▣ "crown of thorns" Traditionally this has been thought of as a mode of torture whereby the thorns were pressed into Jesus' brow. However, it is quite possible that it was a radiant crown made of palm leaves, which was another way of mocking Jesus as a king (cf. Matt. 27:27-31; Mark 15:15-20). The Greek term "crown" (stephanos) was used of an athletic victory garland or a laurel wreath worn by the Emperor.

15:19 This verse describes the mockery of the Roman soldiers.

1. "hail," specialized greeting to a leader (Mark 15:18)

2. "beating His head with a reed," this probably was first put in Jesus' hand as a mock scepter

3. "spitting on Him," a cultural sign of contempt or mimicking a kiss (i.e., a type of salute)

4. "kneeling and bowing before Him," another mock symbol of His kingship

5. a purple robe placed on His shoulders, symbolizing kingship

Numbers two through four are imperfect tenses, which mean repeated action in past time. Many of the soldiers did these actions again and again or possibly each soldier present did it.

15:20 "they led Him out" Jesus, as all condemned prisoners, had to carry His own cross beam to the place of crucifixion outside the city walls. They took the long way through the streets of Jerusalem so that all would see and fear Roman justice.

This leading of criminals outside the walls of Jerusalem to be killed may have been done out of respect for Jewish law (cf. Lev. 24:14 and Num. 15:35-36). The Romans did not want a riot during these crowded feast days.

▣ "to crucify Him" The Phoenicians invented crucifixion. Alexander the Great crucified 2,000 after the fall of Tyre. The Romans perfected the technique so that condemned criminals suffered several days before their death. This cruel torture was meant as a deterrent to crime. It could not be performed on a Roman citizen.

NASB (UPDATED) TEXT: MARK 15:21
²¹They pressed into service a passer-by coming from the country, Simon of Cyrene (the father of Alexander and Rufus), to bear His cross.

15:21 "pressed into service" This is a Persian loan word used of official confiscation of property or conscription of workers for governmental use.

NASB"a passer-by coming from the country"
NKJV"as he was coming out of the country"
NRSV"a passer-by, who was coming in from the country"
TEV"who was coming into the city from the country"
NJB"a passer-by. . .who was coming from the country"

Does this imply a person now living in Palestine or a visitor to the Passover? I think it refers to a pilgrim who was housed in the suburbs of Jerusalem who just happened to be walking by at the time. However, there were many from Cyrenaica (i.e., North Africa) who lived in Jerusalem. There was even a special synagogue for them (cf. Acts 6:9). His children are mentioned who apparently were known by the early church (not in Jerusalem, but in Rome).

▣ "Simon of Cyrene" Cyrenaica was a province of North Africa. Cyrene was its capital. However, the name Simon is a Jewish name. We learn from Acts that there were many Jews from this area (cf. Acts 2:10; 6:9; 11:20; 13:1). His racial identity is uncertain. There were black Jews from Solomon and the Queen of Sheba's day (i.e., Ethiopia).

▣ "the father of Alexander and Rufus" Obviously this specific description implies that Simon and/or his children became well known in the early church. Since Mark is written to Romans possibly the Rufus in Rom. 16:13 is the same man.

▣ "cross" There are several possible shapes used by the Romans, T, X, t, or a scaffold holding several vertical beams. All of these shapes have been found by archaeological research as being used in first century Palestine.

NASB (UPDATED) TEXT: MARK 15:22-26
²²Then they brought Him to the place Golgotha, which is translated, Place of a Skull. ²³They tried to give Him wine mixed with myrrh; but He did not take it. ²⁴And they crucified Him, and divided up His garments among themselves, casting lots for them to decide what each man should take. ²⁵It was the third hour when they crucified Him. ²⁶The inscription of the charge against Him read, "THE KING OF THE JEWS."

15:22 "Golgotha" This is an Aramaic term. The term "calvary" is Latin for "skull." The terms do not refer to the full skull, but the forehead. The location is uncertain, but it was outside the old walls of Jerusalem, probably on a low, bald hill on a major thoroughfare into the holy city (cf. Lev. 24:14; Num. 15:35-36; John 19:20).

15:23 "They tried to give Him wine mixed with myrrh" This is imperfect tense meaning they tried several times. Talmudic tradition says that the women of Jerusalem did this as a ministry to condemned prisoners. It was in effect a strong drug to ease the pain and dull the mind.

▣ "but He did not take it" The reason is unknown.

15:24 "crucified Him" The Romans did not nail through the palms of the hand but through the wrists with the body supported mostly by ropes around the arms. The legs were slightly bent with the feet nailed to a small triangular box. This was done to cause a person to continually lift themselves up in order to breathe. There was also a small piece of wood, called the saddle, on which the person could sit and briefly rest their weight. Most crucified people died from asphyxiation. The person was suspended off the ground only high enough to get their feet about one foot above the ground.

▣ "divided up His garments" The Roman soldiers who crucified criminals got to keep their possessions as part of their pay.

▣ "casting lots" This was predicted in Ps. 22:18. This psalm describes Jesus' crucifixion (Christological typology). Jesus quotes the first line of this Psalm in Mark 15:34. Also Ps. 22:7-8 foreshadows the comments of those who passed by and mocked Jesus (cf. Mark 15:29).

15:25 "the third hour" In John 19:14 it says "the sixth hour." The Synoptic Gospels consistently use Jewish time, while John, often, but not exclusively, uses Roman time.

▣ "they crucified Him" The Gospel writers do not play on our emotions describing the gruesome physical steps that were involved. The theological issue is not how (although Deut. 21:23 is significant, cf. Gal. 3:13) He died, but who He is and why He died!

15:26

NASB, NRSV,
NJB"the inscription. . .read"
NKJV"the inscription. . .written above"
TEV"the notice of the accusation against him said"

The information that this inscription was in three languages comes from John 19:20. The information that it was nailed over Jesus' head comes from Matt. 22:37.

The KJV and NKJV translate Mark 15:26 in such a way as to imply it clearly states "above," but the term "inscription" is repeated in the verb, which means to engrave, inscribe, imprint, write on, but not "above."

▣ "the charge read" This small sign was called the Titulus by the Romans. It was usually black letters on a white background. This official charge was either (1) carried before the condemned or (2) hung around the neck of the condemned. At the place of crucifixion it was placed above Jesus' head on the cross (cf. Matt. 27:37). See Manners and Customs of the Bible by James M. Freeman, pp. 395-6.

▣ "'THE KING OF THE JEWS'" It is interesting to note the variety among the Gospels as to the exact wording of the charge placed over Jesus' head on the cross.

1. Matt. 27:37 – "This is Jesus, the King of the Jews"

2. Mark 15:26 – "The King of the Jews"

3. Luke 23:38 – "This is the King of the Jews"

4. John 19:19 – "Jesus, the Nazarene, the King of the Jews"

Each one is different, but basically the same. This is true of most of the variety of historical details among the Gospels. Each writer recorded his memories (and sources) in slightly different ways, but they are still the same eyewitness account.

Pilate meant to irritate the Jewish leaders by putting the very title they feared on Jesus' cross (cf. Mark 15:21-22).

NASB (UPDATED) TEXT: MARK 15:27-32
²⁷They crucified two robbers with Him, one on His right and one on His left. ²⁸[And the Scripture was fulfilled which says, "And He was numbered with transgressors."] ²⁹Those passing by were hurling abuse at Him, wagging their heads, and saying, "Ha! You who are going to destroy the temple and rebuild it in three days, ³⁰save Yourself, and come down from the cross!" ³¹In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, "He saved others; He cannot save Himself. ³²"Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!" Those who were crucified with Him were also insulting Him.

15:27 "two robbers with Him" This term meant "robbers" or "insurrectionists." This is a specific fulfillment of Isa. 53:12.

Psalm 22 and Isa. 52:13-53:12 are specific in some of their details, but not all! Reading these types of Messianic prophecies is very difficult because only some of the details apply to Jesus' situation. Others must have been (1) symbolic; (2) poetic; or (3) concerned only the original historical situation. It is only through the inspiration of NT authors that this type of Christological typology is valid. Modern believers are led by the Spirit when they read the Bible (i.e., illumination), but we disagree on the details, which shows that inspiration is superior to illumination.

Typology has been so abused by post-NT writers that I refuse to accept this type of biblical interpretation except when recorded by NT authors. We cannot reproduce the hermeneutical procedures of inspired biblical writers. We must rely on understanding what those original, inspired authors were saying to their day (see Introductory Article, "Good Bible Reading"). We must then apply these truths to our cultural situation.

15:28 This verse is omitted by the ancient Greek uncial manuscripts א, A, B, C, and D. It is left out of the NRSV, TEV, NJB, and NIV translations. It was apparently added as a marginal note by an ancient scribe from Luke 22:37. It is not part of the original text of Mark. It is uncharacteristic for Mark, writing to Gentiles, to include an OT quote (i.e., Mark 15:28 is an allusion to Isa. 53:12). The UBS⁴ gives the omission an "A" rating (certain).

15:29 "Those passing by were hurling abuse at Him" Probably in keeping with the purpose and procedures of Roman crucifixion, the site of execution was located on a major road entering Jerusalem.

These passers by may have been fulfilling the prophecy of Ps. 22:6-8,12-13,16-17.

▣ "'Ha! You who are going to destroy the temple'" These mockers may be those false accusers who were at the night trial of the Sanhedrin (cf. Mark 14:58).

15:30 This comment is a continuing mockery (cf. Mark 15:31-32) of Jesus' powers. They still wanted a miraculous sign, even at this late date. They claimed they would yet believe in Him (cf. Mark 15:32).

15:31 "He saved others" The term "saved" is used in its OT sense of physical deliverance. These leaders could not deny Jesus' miracles, but attributed His power to Satan (cf. Mark 3:22). The people of Jerusalem were well aware that Jesus had raised Lazarus (cf. John 11).

15:32 "Christ, the King of Israel" This is the chief priests' mockery of Pilate's title, "King of the Jews," which was nailed above Jesus' head. This is sarcasm, not affirmation!

This surely fits into the ridicule foreshadowed in Ps. 22:6-8,12-13,16.

▣ "Those who were crucified with Him were also insulting Him" It is only in Luke 23:35-43 that the account of the repentant criminal is recorded.

NASB (UPDATED) TEXT: MARK 15:33-39
³³When the sixth hour came, darkness fell over the whole land until the ninth hour. ³⁴At the ninth hour Jesus cried out with a loud voice, "Eloi, Eloi, lama sabachthani?" which is translated, "My God, My God, why have You forsaken Me?" ³⁵When some of the bystanders heard it, they began saying, "Behold, He is calling for Elijah." ³⁶Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a drink, saying, "Let us see whether Elijah will come to take Him down." ³⁷And Jesus uttered a loud cry, and breathed His last. ³⁸And the veil of the temple was torn in two from top to bottom. ³⁹When the centurion, who was standing right in front of Him, saw the way He breathed His last, he said, "Truly this man was the Son of God!"

15:33 "the sixth hour" If Jewish time is used, this would be twelve o'clock noon. See note at Mark 15:1.

▣ "darkness fell over the whole land" This is one of the OT judgment signs, either in a covenantal sense (i.e., one of the Egyptian plagues, cf. Exod. 10:21; Deut. 28:28-29) or an apocalyptic sense (cf. Joel 2:2; Amos 8:9-10; Zeph. 1:15). This was a symbol of God the Father taking His presence away from His Son, who bore the sin of all humanity. This is what Jesus feared most in Gethsemane (symbolized by "My God! My God! Why have you forsaken me?" in Mark 15:34). Jesus became a sin offering and bore the sin of all the world (cf. 2 Cor. 5:21). He experienced personal separation from the Father. Darkness was a physical symbol of God the Father turning away from His Son.

15:34 "at the ninth hour" If Jewish time is used, this was three o'clock in the afternoon.

▣ "'My God, My God, why have You forsaken Me'" This is a quote from Ps. 22:1. Since the Jewish scrolls had no chapter and verse divisions (all of which were added to Bible texts in the middle ages), it seems that by quoting the first verse, Jesus wanted to highlight the entire Psalm.

There is a difference of scholarly opinion on how this phrase should be translated

1. The Septuagint has "O God, My God, attend to me" (which happens in the Psalms)

2. The Peshitta (translated by George M. Lamsa) has

a. Ps. 22:1, "My God, my God, why hast thou let me live?"

b. Mark 15:34, "My God, my God, for this I was spared!"

3. The Jewish Publication Society of America has, Ps. 22:1 as "My God, my God, why have You abandoned me?"

4. Codex Bezae (fifth century) has "My God, my God, why have you reviled me?" For a full discussion of the Gnostic problems connected to this verse see Bart D. Ehrman's The Orthodox Corruption of Scripture: The Affect of Early Christological Controversies on the Text of the New Testament, pp. 143-145.

Jesus was experiencing the last full measure of human sin—separation from fellowship with the Father (cf. Isa. 54:2). Humans were created for fellowship with God; without it we can never be whole!

15:34,35 "He is calling for Elijah" Jesus and the Apostles (and all Jews in Palestine of the first century) spoke Aramaic. Mark, writing to Romans, always translates these Aramaic phrases, which Peter remembered so well. In Aramaic Elijah is Elia. The Aramaic phrase is also recorded in Matt. 27:46. This is the most startling phrase Jesus cried from the cross. He felt alienated from the Father. Elijah was traditionally the prophet who would come in times of trouble and before the Messiah (cf. Mal. 3:1-6; 4:4-6), therefore, the bystanders thought Jesus was praying for him to come help Him.

One of my favorite authors is F. F. Bruce. In his book Answers to Questions, p. 65, he mentions an article in the Palestine Exploration Quarterly, Jan. - April, 1951, by Alfred Guillaume, which notes that the suffix "my" is found in the Dead Sea Scrolls as iya. When Jesus said, "My God," the form would be Eliya, which is pronounced very close to Elijah's name. This may explain why the bystanders misunderstood Jesus' words.

15:36 "with sour wine" This was the cheap wine that the populace and soldiers drank. This may relate to Ps. 22:15. Jesus was so dry that He needed a drink to help Him speak the last few words from the cross (cf. John 19:28-30).

▣ "put it on a reed" The reed was used to reach His mouth. Giving a drink to crucified persons was not an act of compassion, but a way to prolong life and agony.

▣ "'Let us see whether Elijah will come to take Him down'" This was not from compassion, but the desire to see a sign (cf. Matt. 27:47-48).

15:37 "a loud cry" John 19:30 tells us He said, "It is finished!" This word has been found written across business documents in the Koine Greek papyri from Egypt. It apparently was a commercial term that meant "paid in full" (i.e., Isaiah 53).

15:38 "the veil of the temple was torn in two from top to bottom" There were two curtains to the inner shrine of the Temple, one in the Holy Place and a second before the Holy of Holies. If the second was ripped no one would have seen it except the priests, unless the first one was regularly pulled back and tied to the sides. These curtains are described in Exod. 26:31-37. In Jesus' day, in Herod's remodeled Temple, this curtain was 60' by 30' and about 4" thick! If the outer one was ripped all worshipers in the different outer courts would have seen it. This seems to show that the way to intimate fellowship with God has been reestablished by God at Christ's death (cf. Gen. 3:15; Exod. 26:31-35). In Matt. 27:51-53 other miracles are recorded as attesting signs.

15:39 "a centurion" This was the rank of a low-level Roman military officer. It literally means "a leader of one hundred." These men were the backbone of the Roman army. Cornelius in Acts 10 is also a centurion. Mark is written to evangelize Romans!

▣ "Truly this man was the Son of God" This is literally "this man was a son of God." However the absence of the article does not automatically mean it is not definite (cf. Matt. 4:3,6; 14:33; 27:43; and Luke 4:3,9). This was a hardened Roman soldier. He had seen many men die (cf. Matt. 27:54). This may be "the focal passage" of Mark because this Gospel was specifically written to Romans. It has many Latin words and very few OT quotes. Also Jewish customs and Aramaic phrases are translated and explained. Here is a Roman centurion professing faith in a crucified Jewish insurrectionist!

It is possibly theologically purposeful that passers by, chief priests, and even fellow prisoners mock Jesus, but the Roman centurion responds in affirmation and awe!

NASB (UPDATED) TEXT: MARK 15:40-41
⁴⁰There were also some women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome. ⁴¹When He was in Galilee, they used to follow Him and minister to Him; and there were many other women who came up with Him to Jerusalem.

15:40 "There were also some women looking on from a distance" The apostolic group was ministered to both financially and physically by several women (i.e., cooking, washing, etc., cf. Mark 15:41; Matt. 27:55; Luke 8:3).

SPECIAL TOPIC: WOMEN IN THE BIBLE

▣ "Mary Magdalene" Magdala was a small city on the shores of the Sea of Galilee, three miles north of Tiberias. Mary followed Jesus from Galilee after He had delivered her from several demons (cf. Luke 8:2). She has unfairly been labeled as a prostitute but there is no NT evidence of this. See Special Topic at Mark 16:1.

▣ "Mary, the mother of James the Less and Joses" In Matt. 27:56 she is called "the mother of James and Joseph." In Matt. 28:1 she is called "the other Mary." The real question is, to whom was she married? In John 19:25 possibly she was married to Clopas, yet her son James, was said to be the "son of Alphaeus" (cf. Matt. 10:3; Mark 3:18; Luke 6:15). See Special Topic at Mark 16:1.

▣ "Salome" This was the mother of James and John, who were part of the inner circle of Jesus' disciples, and the wife of Zebedee (cf. Matt. 27:56; Mark 15:40; 16:1-2). See Special Topic: The Women Who Followed Jesus at Mark 16:1.

NASB (UPDATED) TEXT: MARK 15:42-47
⁴²When evening had already come, because it was the preparation day, that is, the day before the Sabbath, ⁴³Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus. ⁴⁴Pilate wondered if He was dead by this time, and summoning the centurion, he questioned him as to whether He was already dead. ⁴⁵And ascertaining this from the centurion, he granted the body to Joseph. ⁴⁶Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb. ⁴⁷Mary Magdalene and Mary the mother of Joses were looking on to see where He was laid.

15:42 "When evening had already come" Mark is the only Gospel that mentions this. Exodus 12:6 has "evenings" as if there were two: (1) 3:00 p.m. - 6:00 p.m. and (2) 6:00 p.m. and later. Context implies it must have been after 3:00 p.m. (the time of the evening sacrifice), but before 6:00 p.m. (the start of the Passover Sabbath).

▣ "the preparation day" This refers to the day everything had to be made ready for the high holy Sabbath of Passover week (i.e., Passover and Unleavened Bread was an eight-day feast, therefore, it had two Sabbaths), not the Passover meal itself.

15:43 "Joseph of Arimathea" He seems to have been a secret disciple, along with Nicodemus (cf. Matt. 27:57; John 12:42). However, after Jesus' death he went publicly to ask Pilate for Jesus' body (cf. John 19:38). It was dangerous to be identified as a friend of a crucified insurrectionist.

As an orthodox Jew of his day Joseph would have made himself ceremonially unclean to observe the Passover Sabbath by:

1. going into a Gentile house

2. touching a dead body

However, he may have been attempting to remove the curse of Deut. 21:22-23. Usually the Romans let the bodies of the crucified remain unburied at the place of death, but because the Jews were so squeamish about unburied bodies, the Romans allowed them to bury their dead, but usually not immediately.

The term Arimathea means "height" and apparently is another name for the city of Ramah, which was five miles northeast of Jerusalem.

▣ "prominent member of the Council" Joseph was a member of the Sanhedrin, as was Nicodemus. See Special Topic: Sanhedrin at Mark 12:13.

▣ "waiting for the kingdom of God" Joseph was a religious man (cf. Matt. 27:58). The Kingdom of God was a common Jewish expectation among Pharisees and the common people. Jesus often preached on this subject. It was the subject of His first and last sermons and the focus of His parables. See Special Topic at Mark 1:15.

In what sense Joseph was waiting for the kingdom is uncertain. How could he be a disciple and not know the kingdom had come? Perhaps he was still expecting an earthly kingdom (like the disciples, cf. Acts 1:6).

▣ "went in before Pilate and asked for the body of Jesus" This would have made him ceremonially unclean to participate in the high Sabbath of Passover week. This would also have identified him with Jesus, a crucified insurrectionist. This was a bold and decisive act.

▣ "asked for the body" Normally the Romans left the bodies on the cross to decay, as a deterrent to rebellion. These bodies were the property of Rome. They were usually not given back to the families for proper burial, which was especially important to Jews. This was a special, unusual request. It was granted because of the Jewish sensibilities about dead bodies ceremonially polluting the land especially during the Passover season.

15:44 "Pilate wondered if He was dead at this time" Crucifixion was a very slow painful death. Often it took several days. The Roman soldiers gave the victims water or wine from time to time, not out of mercy, but to prolong their death. However, this time the condemned had to die quickly because of the upcoming Passover Sabbath, so the soldiers broke the two criminals' legs (cf. John 19:31ff). This was so that they could not push up on their legs to breathe properly. They would have died quickly after this. Jesus, however, was already dead, so His legs were not broken. This fulfills prophecy (cf. John 19:36, quoting from Exod. 12:46. See hermeneutical comment at Mark 15:27).

"If" is not a marker for a conditional sentence, but an indirect question. Pilate was amazed Jesus had died so quickly, therefore, he asked his attendants this indirect question.

15:45 "body" The Greek word is not soma, but ptōma, which means corpse. Jesus was dead!

15:46 "Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth" Nicodemus was also there (cf. John 19:39-40). They quickly prepared Jesus' body (i.e., because of the rapid approach of the Sabbath at 6 p.m.) according to Jewish tradition. The Jews did not practice embalming as the Egyptians did, but they had a set procedure involving linen wraps and spices.

▣ "laid Him in a tomb which had been hewn out in the rock" This fulfills the specific prophecy of Isa. 53:9. Matt. 27:57-60 tells us it was Joseph's personal tomb.

▣ "hewn out in the rock" Jesus was not buried in the ground, but in Joseph's family crypt. It was hollowed out of a rock cliff and would have included several burial slabs. There were many of these in the Jerusalem area.

▣ "stone" This large hewn round slab of rock was shaped like a grinding stone. These graves were regularly robbed so they were sealed with a heavy stone. The size of the stone showed it was a rich man's grave.

15:47 "were looking on to see where He was laid" This term means "to view with interest and attention." They wanted to make sure that Jesus was properly prepared for burial. However, this also provided the needed two witnesses (i.e., Deut. 17:6; 19:15) to confirm a legal testimony. Jesus was dead and they did not go to the wrong tomb!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Who arrested Jesus? (i.e., the make-up of the crowd)

2. How was the trial of Jesus improper, even by Jewish standards?

3. Were there one or two servant girls in verses 66-69?

4. Why was Peter so nervous in the courtyard?

5. Read the accounts of the trials in all four Gospels and make your own chronological list.

6. Describe if possible, Pilate's motivation in all this?

7. How can we explain the crowd's behavior?

8. Why did the soldiers make sport of Jesus? How many different groups made fun of Him?

9. List the different ways they mocked Jesus.

10. Where was Jesus crucified?

11. Why did Jesus feel abandoned by the Father (cf. Mark 15:34)?

12. Why is Mark 15:39 one of the key verses in Mark's Gospel?

13. Why did Joseph want Jesus buried quickly?

Mark 16

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Resurrection	He Is Risen	The First Easter	The Resurrection	The Empty Tomb. The Angel's Message
16:1-8	16:1-8	16:1-8	16:1-5	16:1-2
				16:3-8
			16:6-7
			16:8

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CANONICITY OF VERSES 9-20

A. I do not believe verses 9-20 are original to the Gospel of Mark. They are not inspired and should not be included in the New Testament.

B. Everything past verse 8 is absent from the ancient uncial Greek manuscripts of

1. Sinaiticus, known by the first letter of the Hebrew alphabet א. This manuscript includes the whole NT and is from the fourth century. It was found at St. Catherine's monastery on Jebul Musa, the traditional site of Mt. Sinai

2. Vaticanus, known by the Greek letter B. This manuscript includes the whole NT except Revelation and is also from the fourth century.

It was found in modern times in the Vatican library in Rome.

C. The third ancient uncial witness to the Greek New Testament, Alexandrinus, is known by the Greek letter A. This manuscript includes the whole NT and is from the fifth century. It is from Alexandria, Egypt. It does include an ending to Mark (the one found in the Textus Receptus and KJV). This long ending first appeared in Irenaeus' (a.d. 120-202) Against Heresies III:10:5; and Titian's (a.d.110-172) compilation of the four Gospels called The Diatessaron. However, Clement of Alexandria and Origen of Alexandria never quote or allude to these verses even one time. This tells me that the ending was not original even in Alexandrinus, which was from the same city. The verses are included in MS C, which is also from Alexandria sometime in the fifth century.

D. Eusebius (a.d.275-340), an early church historian of the fourth century, said "the most accurate copies" end at Mark 16:8.

E. Jerome (a.d. 347-420), the translator of the Latin Vulgate, said that almost all Greek manuscripts lack an ending after verse 8.

F. Verses 9-20 contain 14-17 words that are not used previously or are used differently in the Gospel of Mark. There is also a marked change of style and syntax. The obviously non-biblical signs of Mark 16:18 affirm the uninspired nature of these additional verses.

G. Manuscripts from Egypt (Coptic) have four different endings after verse 8. Some Greek manuscripts include the long ending (i.e., Mark 16:9-20) and then the short ending or the short ending and then the long ending or one of the other endings in combination.

1. Here is one short ending from a Coptic manuscript: "And all things which He commanded Peter and those who were His, they finished telling, and after this Jesus manifested Himself to them; and from the rising of the sun as far as the West, He sent them to preach eternal salvation by the Holy Gospel which is incorruptible."

2. Here is another short ending. "But they reported briefly to Peter and those with him all that they had been told. And after this Jesus himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation." This is called "the short ending" and is found in the old Latin manuscript K.

H. The major problem is that the Gospel of Mark seems to end so abruptly in verse 8. There are many theories, but no one knows for certain why Mark ends so abruptly on a note of fear.

I. There is a good explanation of this textual problem in Bruce M. Metzger's book A Textual Commentary on the Greek New Testament, published by the United Bible Societies, pp. 122-126, or Robert G. Bratcher and Eugene Nida's book A Translator's Handbook on the Gospel of Mark, published by the United Bible Societies, pp. 517-522.

J. For a brief discussion of textual criticism see Appendix Two at the end of this commentary.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MARK 16:1-8
¹ When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Him. ²Very early on the first day of the week, they came to the tomb when the sun had risen. ³They were saying to one another, "Who will roll away the stone for us from the entrance of the tomb?" ⁴Looking up, they saw that the stone had been rolled away, although it was extremely large. ⁵Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed. ⁶And he said to them, "Do not be amazed; you are looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, here is the place where they laid Him. ⁷"But go, tell His disciples and Peter, 'He is going ahead of you to Galilee; there you will see Him, just as He told you.'" ⁸They went out and fled from the tomb, for trembling and astonishment had gripped them; and they said nothing to anyone, for they were afraid.

16:1 "When the Sabbath was over" The ancient Israelites started their days at twilight (i.e., evenings), following Gen. 1:5,8,13,19,23,31. However, the Romans (and Greeks) had adopted a Babylonian method of dividing the day and night into twelve divisions. These divisions were not of equal length because of seasonal changes in the length of light/dark periods. Mark 15 uses several of these time markers (i.e., third hour, Mark 16:25; sixth hour, Mark 16:33; ninth hour, Mark 16:34).

This phrase appears to refer to the ancient Israelite method and would, therefore, be 6 p.m. Friday until 6 p.m. Saturday for the Sabbath.

▣ "Mary Magdalene, and Mary the mother of James, and Salome" See Special Topic following.

SPECIAL TOPIC: THE WOMEN WHO FOLLOWED JESUS

▣ "brought spices. . .anoint Him" Although these women had seen Joseph and Nicodemus prepare and place the body of Jesus in a tomb, apparently because of the time limitations (i.e., between 3 - 6 p.m.) something of the normal Jewish burial procedures may have been left out (possibly the aromatic candles or some particular type of spices), and these women were going to properly finish the traditional procedures.

SPECIAL TOPIC: BURIAL SPICES

16:2 "Very early on the first day of the week. . .when the sun had risen" All the Gospels record a slightly different time.

1. Matthew 28:1 has "at dawn"

2. Luke 24:1 has "at early dawn"

3. John 20:1 "while it was still dark"

Apparently these women left their home while it was still dark, but by the time they arrived (possibly they had to buy the spices) at the tomb it was already light.

16:3 "They were saying to one another" This is an Imperfect tense. They kept worrying about and asking each other over and over again as they walked to the tomb.

▣ "'Who will roll away the stone'" They were already well on their way with the spices before they thought of the large stone which sealed the tomb. Mark records nothing of the guard and the seal of Matt. 27:62-66.

This stone was round and shaped to fit into a sloping groove dug just in front of the rock vault's opening. It was relatively easy to roll into the trench, but very difficult to remove.

16:4 "Looking up" Apparently they were very downcast, looking at the ground in mourning.

▣ "the stone had been rolled away" From Matt. 28:2 it seems that the stone was knocked out of its groove by an earthquake (caused by an angel, cf. Luke 24:4; John 20:12) and it was lying on its side.

▣ "although it was extremely large" Grave robbing was a common occurrence because of the value of the spices and other burial objects. The location and type of the vault as well as the size of the stone would show it was a rich man's tomb (cf. Isa. 53:9).

16:5 "Entering the tomb" John 20:11 has Mary outside the tomb looking in, but Luke 24:3 confirms that, at least at some point, the women went in.

▣ "they saw a young man sitting at the right" Normally it is Matthew that has two—two Gerasene demoniacs, two blind men in Jericho, etc.—but here it is Luke and John that have two angels while Mark and Matthew only have one.

In the Bible angels are usually depicted as males, except in Zechariah 5:9-10.

▣ "wearing a white robe" A much fuller account of his clothing is found in Matt. 28:3 (cf. Luke 24:4 has "in dazzling apparel").

16:6 "Do not be amazed" This is a Present imperative with the negative particle, which usually means to stop an act already in process. Humans are always awed and frightened at the physical manifestations of the spiritual realm.

▣ "'Jesus the Nazarene'" See fuller note at Mark 14:67.

▣ "who has been crucified" This is a perfect passive participle (cf. Matt. 28:5). This has the definite article and may be a title, "the Crucified One" (cf. 1 Cor. 1:23; 2:2; Gal. 3:1). When we see Jesus He will still have the marks of the crucifixion, which have become a badge of honor and glory (cf. 1 Cor. 15:4 and Rev. 5:12). Jesus is the only Person of the Trinity with a physical body.

▣ "He has risen" The resurrection is the central pillar of the Christian faith (cf. 1 Cor. 15). This shows God's approval of Jesus' life and sacrifice. This is a recurrent theme of Peter (cf. Acts 2:24-28,32, 3:15,26; 4:10; 5:30; 10:40; 1 Pet. 1:13, 3:18,21, and Paul, Acts 13:30,33,34,37; 17:31; Rom. 4:24, 8:11; 10:9; 2 Cor. 4:14). This is confirmation of the Father's acceptance of the Son's substitutionary death (cf. 1 Cor. 15). Theologically all three persons of the Trinity were active in Christ's resurrection: the Father (Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34; 17:31); the Spirit (Rom. 8:11); and the Son (John 2:19-22; 10:17-18). See SPECIAL TOPIC: THE RESURRECTION at Mark 8:31.

▣ "behold here is the place where they laid Him" This refers to one of several rock ledges in Joseph's tomb. John 20:6-7 describes this burial place and how the linen burial cloths were lying.

16:7 "But go, tell His disciples and Peter" Why is Peter singled out? How thoughtful and tender our Lord (through the angel), that He would single out the backslidden and hurting Peter! Peter remembers!

▣ "He is going ahead of you to Galilee" Jesus had prearranged a meeting with His disciples in Galilee after His resurrection. The disciples did not clearly understand the theological implications of this event (cf. Mark 14:28; Matt. 28:32; 28:7,10; John 21; 1 Cor. 15:6). I think this was the time and place of the Great Commission.

16:8 "for trembling and astonishment had gripped them" Matthew 28:8 adds with "great joy."

▣ "they said nothing to anyone" Was this temporary or did they not obey the angel's message of Mark 16:7? John 20:1-10 gives an account of Mary of Magdala reporting to the disciples about the grave being empty, but no angel's message!

▣ "for they were afraid" This Gospel ends so abruptly and on such a negative note that apparently ancient scribes tried to add some type of summary ending to it.

16:9-20 I am committed to inspired Apostolic writings as the true word of God, the only source for faith and practice. However, these verses are not inspired, possibly even heretical (drinking poison, handling snakes). I refuse to comment on them! For a full discussion of the textual problem see Bruce M. Metzger, A Textual Commentary On the Greek New Testament, pp. 122-126.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why are there such differences between the four Gospel accounts?

2. Why does Mark's Gospel end on such a negative note?

3. Why is the resurrection the central pillar of Christian faith?

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Mark 9

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Mark 10

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Mark 11

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Mark 12

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Mark 13

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Mark 14

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Mark 15

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Mark 16

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