Text -- Mark 10:46 (NET)

Healing Blind Bartimaeus

10:46 They came to Jericho. As Jesus and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, beggar, was sitting by the road.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 10:46

From Jericho ( apo Iereichō ).

See Mat 20:29 for discussion of this phrase and Luke’ s (Luk 18:35) "nigh unto Jericho"and the two Jerichos, the old and the new Roman (Luke). The new Jericho was "about five miles W. of the Jordan and fifteen E. of Jerusalem, near the mouth of the Wady Kelt , and more than a mile south of the site of the ancient town"(Swete).

Robertson: Mar 10:46

Great multitude ( ochlou hikanou ).

Considerable, more than sufficient. Often in Luke and the papyri in this sense. See note on Mat 3:11 for the other sense of fit for hikanos .

Robertson: Mar 10:46

Bartimaeus ( Bartimaios ).

Aramaic name like Bartholomew, bar meaning son like Hebrew ben. So Mark explains the name meaning "the son of Timaeus"(ho huios Timaiou ). Mark alone gives his name while Mat 20:30 mentions two which see for discussion.

Robertson: Mar 10:46

Blind beggar ( tuphlos prosaitēs )

, "begging"(epaitōn ) Luke has it (Luk 18:35). All three Gospels picture him as sitting by the roadside (ekathēto para tēn hodon ). It was a common sight. Bartimaeus had his regular place. Vincent quotes Thomson concerning Ramleh: "I once walked the streets counting all that were either blind or had defective eyes, and it amounted to about one-half the male population. The women I could not count, for they are rigidly veiled"( The Land and the Book ). The dust, the glare of the sun, the unsanitary habits of the people spread contagious eye-diseases.

Vincent: Mar 10:46

Son of Timaeus

Mark, as usual, is particular about names.

Vincent: Mar 10:46

Blind

Diseases of the eye are very common in the East. Thomson says of Ramleh, " The ash-heaps are extremely mischievous; on the occurrence of the slightest wind the air is filled with a fine, pungent dust, which is very injurious to the eyes. I once walked the streets counting all that were either blind or had defective eyes, and it amounted to about one-half the male population. The women I could not count, for they are rigidly veiled" (" Land and Book" ). Palgrave says that ophthalmia is fearfully prevalent, especially among children. " It would be no exaggeration to say that one adult out of every five has his eyes more or less damaged by the consequences of this disease" (" Central and Eastern Arabia" ).

Vincent: Mar 10:46

Beggar

See on Mat 5:3.

Wesley: Mar 10:46

Mat 20:29; Luk 18:35.

Clarke: Mar 10:46

Blind Bartimeus - בר bar in Syriac signifies son. It appears that he was thus named because Timeus, Talmeus or Talmai, was the name of his father, and thus the son would be called Bar-talmeus, or Bartholomew. Some suppose υἱος Τιμαιου, the son of Timeus, to be an interpolation. Bartimeus the son of Timeus, ὁ τυφλος, The blind man. It was because he was the most remarkable that this evangelist mentions him by name, as a person probably well known in those parts.

Defender: Mar 10:46

Evidently there was another blind man with Bartimaeus who was healed with him (Mat 20:29-34), but only Bartimaeus, as the spokesman for the two, is mentioned by Mark. He was possibly known to Mark's family, since Mark was acquainted with the name of Bartimaeus' father."

TSK: Mar 10:46

they came : Mat 20:29-34; Luk 18:35-43

as he went : Luke says that this took place ""as he was come nigh unto Jericho,""and afterwards records an event which took place in that city. But the words εν [Strong’ s G1722], τω [Strong’ s G3588], ενγιζειν αυτου [Strong’ s G847], εις [Strong’ s G1519], Ιεριχω , may be rendered, ""When he was nigh Jericho,""which is equally true of him who is gone a little way from it, as of him who is come near it; and as it is probable that Jesus stayed some days in the neighbourhood, this might occur as he went out of the city during that time, and he might afterwards re-enter it.

begging : Luk 16:20,Luk 16:22; Joh 9:8; Act 3:2, Act 3:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 10:46-52

See this passage explained in the notes at Mat 20:29-34.

Mar 10:46

Blind Bartimeus - Matthew says there were two. Mark mentions but one, though he does not deny that there was another. He mentions this man because he was well known - Bartimeus, the "blind man."

Mar 10:50

Casting away his garment - That is, his outer garment - the one that was thrown loosely over him. See the notes at Mat 5:40. He threw it off, full of joy at the prospect of being healed, and that he might run without impediment to Jesus. This may be used to illustrate - though it had no such original reference - the manner in which a sinner should come to Jesus. He should throw away the garments of his own righteousness - he should rise speedily - should run with joy - should have full faith in the power of Jesus, and cast himself entirely upon his mercy.

Poole: Mar 10:46-52

Ver. 46-52. This history is a mere narrative of a matter of fact, in the relation of which no difficulties occur which stand in need of explication. Matthew, Mark, and Luke relate it with but two considerable differences. Matthew mentions two blind men, the other two evangelists but one. It is probable the one was the more remarkable, and his father a person of some note, therefore he is mentioned also; the other probably some obscurer person. Luke reports it done, as he was come nigh unto Jericho; Matthew and Mark, as he went out of Jericho: but though Luke saith that he sat begging by the way as they came nigh to Jericho, yet he doth not say the miracle of his cure was wrought then. It is most probable that he followed Christ into Jericho, crying after him, and also when he went out of Jericho, and that it was as he went out of Jericho (as Matthew and Mark say) that our Saviour took notice of him, called him, and wrought the cure upon him.

See Poole on "Mat 20:29" , and following verses to Mat 20:34 .

Lightfoot: Mar 10:46

And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.   

[Bartimaeus, the son of Timaeus.] Some suspect the evangelist here guilty of a solecism, by making a tautology; for it was neither necessary, as they think, so to render the Syriac word in Greek; nor is it done so elsewhere in proper names of that nature. For it is not said by any evangelist, Bartholomeus, the son of Tholomeus; Bar Abbas, the son of Abbas; Bar Jesus, the son of Jesus; nor in the like names. True, indeed; but,  

I. When the denomination is made from a common name, and not a proper, then it is not so ill sounding to interpret the word: which is done once and again; Mar 3:17; Boanerges, which is, The sons of thunder; Act 4:36; Barnabas, which is, A son of consolation.   

II. Bar Timai may be rendered otherwise than the son of Timaeus; namely, either a son of admiration; or, which is more proper, a son of profit. The Targum in Est 3:8; To the king ariseth no profit ( 'Timai') from them. The evangelist therefore, deservedly, that he might shew that this Bartimaeus was not named from this, or that, or some other etymology, but from his father's name, so interprets his name, Bartimeus, the son of Timeus.  

III. Perhaps there was a Timeus of some more noted name in that age, either for some good report or some bad: so that it might not be absurd to the Jews that then conversed there to say, This blind Bartimaeus is the son of the so much famed Timaeus. So it is unknown to us who Alexander and Rufus were, Mar 15:21; but they were without doubt of most eminent fame, either among the disciples, or among the Jews.  

IV. What if Thima be the same with Simai, blind; from the use of Thau for Samech among the Chaldeans? so that Bartimaeus the son of Timaeus might sound no more than the blind son of a blind father.

Haydock: Mar 10:46

Bartimæus is a Syriac word, and signifies, son of Timæus.

Gill: Mar 10:46

And they came to Jericho,.... Christ and his disciples, from the coasts of Judea, beyond Jordan, in their way to Jerusalem; where Christ met with Zaccheus and converted him, and after some short stay at his house, departed thence;

and as he went out of Jericho with his disciples, and a great number of people: which followed him out of that city, to go with him to Jerusalem, being but ten miles off:

blind Bartimeus, the son of Timaeus, sat by the highway side begging; who was one of the two blind men Matthew makes mention of it, See Gill on Mat 20:30.

Commentary -- Verse Notes / Footnotes

NET Notes: Mar 10:46

¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

Geneva Bible: Mar 10:46

^{( 9 )} And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.

^{( 9 )} Only Christ being called upon by faith heals our blindness.

Commentary -- Verse Range Notes

TSK Synopsis: Mar 10:1-52

1 Christ disputes with the Pharisees touching divorcement:

13 blesses the children that are brought unto him;

17 resolves a rich man how he may inherit life everlasting;

23 tells his disciples of the danger of riches;

28 promises rewards to them that forsake any thing for the gospel;

32 foretells his death and resurrection;

35 bids the two ambitious suitors to think rather of suffering with him;

46 and restores to Bartimaeus his sight.

Maclaren: Mar 10:46

Bartimaeus

Blind Bartimaeus, the son of Timaeus, sat by the highway side begging.' Mark 10:46.

THE narrative of this miracle is contained in all the Synoptical Gospels, but the accounts differ in two respects--as to the number of men restored to sight, and as to the scene of the miracle. Matthew tells us that there were two men healed, and agrees with Mark in placing the miracle as Jesus was leaving Jericho. Mark says that there was one, and that the place was outside the gate in departing. Luke, on the other hand, agrees with Matthew as to the number, and differs from him and Mark as to the place, which he sets at the entrance into the city. The first of these two discrepancies may very easily be put aside. The greater includes the less; silence is not contradiction. To say that there was one does not deny that there were two. And if Bartimaeus was a Christian, and known to Mark's readers, as is probable from the mention of his name, it is easily intelligible how he, being also the chief actor and spokesman, should have had Mark's attention concentrated on him. As to the other discrepancy, many attempts have been made to remove it. None of them are altogether satisfactory. But what does it matter? The apparent contradiction may affect theories as to the characteristics of inspired hooks, but it has nothing to do with the credibility of the narratives, or with their value for us.

Mark's account is evidently that of an eye-witness. It is full of little particulars which testify thereto. Whether Bartimaeus had a companion or not, he was obviously the chief actor and spokesman. And the whole story seems to me to lend itself to the enforcement of some very important lessons, which I will try to draw from it.

I. Notice The Beggar's Petition And The Attempts To Silence It.

Remember that Jesus was now on His last journey to Jerusalem. That night He would sloop at Bethany; Calvary was but a week off. He had paused to win Zacchaeus, and now He has resumed His march to His Cross. Popular enthusiasm is surging round Him, and for the first time He does not try to repress it. A shouting multitude are escorting Him out of the city. They have just passed the gates, and are in the act of turning towards the mountain gorge through which runs the Jerusalem road. A long file of beggars is sitting, as beggars do still in Eastern cities, outside the gate, well accustomed to lift their monotonous wail at the sound of passing footsteps. Bartimaeus is amongst them. He asks, according to Luke, what is the cause of the bustle, and is told that Jesus of Nazareth is passing by.' The name wakes strange hopes in him, which can only be accounted for by his knowledge of Christ's miracles done elsewhere. It is a witness to their notoriety that they had filtered down to be the talk of beggars at city gates. And so, true to his trade, he cries, Jesus, have mercy upon me!'

Now, note two or three things about that cry. The first is the clear insight into Christ's place and dignity. The multitude said to him, Jesus of Nazareth passeth by.' That was all they cared for or knew. He cried, Jesus, thou Son of David,' distinctly recognising our Lord's Messianic character, His power and authority, and on that power and authority he built a confidence; for he says not as some other suppliants had done, either If Thou wilt Thou canst,' or' If Thou canst do anything, have compassion on us.' He is sure of both the power and the will.

Now, it is interesting to notice that this same clear insight other blind men in the Evangelist's story are also represented as having had. Blindness has its compensations. It leads to a certain steadfast brooding upon thoughts, free from disturbing influences. Seeing Jesus did not produce faith; not seeing Him seems to have helped it. It left imagination to work undisturbed, and He was all the loftier to these blind men, because the conceptions of their minds were not limited by the vision of their eyes. At all events, here is a distinct piece of insight into Christ's dignity, power, and will, to which the seeing multitudes were blind.

Note, further, how in the cry there throbs the sense of need, deep and urgent. And note how in it there is also the realisation of the possibility that the widely-flowing blessings of which Bartimaeus had heard might be concentrated and poured, in their full flood, upon himself. He individualises himself, his need, Christ's power and willingness to help him. And because he has heard of so many who have, in like manner, received His healing touch, he comes with the cry, Have mercy upon me:

All this is upon the low level of physical blessings needed and desired. But let us lift it higher. It is a mirror in which we may see ourselves, our necessities, and the example of what our desire ought to be. Ah! brethren, the deep consciousness of impotence, need, emptiness, blindness, lies at the bottom of all true crying to Jesus Christ. If you have never gone to Him, knowing yourself to be a sinful man, in peril, present and future, from your sin, and stained and marred by reason of it, you never have gone to Him in any deep and adequate sense at all. Only when I thus know myself am I driven to cry, Jesus! have mercy on me.' And I ask you not to answer to me, but to press the question on your own consciences--Have I any experience of such a sense of need; or am I groping in the darkness and saying, I see? am I weak as water, and saying I am strong?' Thou knowest not that thou art poor, and naked, and blind'; and so that Jesus of Nazareth should be passing by has never moved thy tongue to call, Son of David, have mercy upon me!'

Again, this man's cry expressed a clear insight into something at least of our Lord's unique character and power. Brethren, unless we know Him to be all that is involved in that august title, the Son of David,' I do not think our cries to Him will ever be very earnest. It seems to me that they will only be so when, on the one hand, we recognise our need of a Saviour, and, on the other hand, behold in Him the Saviour whom we need. I can quite understand--and we may see plenty of illustrations of it all round us--a kind of Christianity real as far as it goes, but in my judgment very superficial, which has no adequate conception of what sin means, in its depth, in its power upon the victim of it, or in its consequences here and hereafter; and, that sense being lacking, the whole scale of Christianity, as it were, is lowered, and Christ comes to be, not, as I think the New Testament tells us that He is, the Incarnate Word of God, who for us men and for our salvation bare our sins in His own body on the tree,' and was made sin for us, that we might be made the righteousness of God in Him,' but an Example, a Teacher, or a pure Model, or a social Reformer, or the like. If men think of Him only as such, they will never cry to Him, Have mercy upon me!'

Dear friends, I pray you, whether you begin with looking into your own hearts and recognising the crawling evils that have made their home there, and thence pass to the thought of the sort of Redeemer that yea need and find in Christ--or whether you begin at the other side, and, looking upon the revealed Christ in all the fulness in which He is represented to us in the Gospels, from thence go back to ask yourselves the question, What sort of man must I be, if that is the kind of Saviour that I need? '--I pray you ever to blend these two things together, the consciousness of your own need of redemption in His blood and the assurance that by His death we are redeemed, and then to cry, Lord! have mercy upon me; and claim your individual share in the wide-flowing blessing. Turn all the generalities of His grace into the particularity of your own possession of it. We have to go one by one to His cross, and one by one to pass through the wicket gate. We have not cried to Him as we ought, if our cry is only Christ, have mercy upon us. Lord, have mercy upon us. Christ, have mercy upon us.' We must be alone with Him, that into our own hearts we may receive all the fulness of His blessing; and our petition must be Thou Son of David! have mercy upon me: Have you cried that?

Notice, further, the attempts to stifle the cry. No doubt it was in defence of the Master's dignity, as they construed it, that the people sought to silence the persistent, strident voice piercing through their hosannas.

Ah! they did not know that the cry of wretchedness was far sweeter to Him than their shallow hallelujahs. Christian people of all churches, and of some stiffened churches very especially, have been a great deal more careful of Christ's dignity than He is, and have felt that their formal worship was indecorously disturbed when by chance some earnest voice forced its way through it with the cry of need and desire. But this man had been accustomed for many a day, sitting outside the gate, to reiterate his petition when it was unattended to, and to make it heard amidst the noise of passers-by. So he was persistently bold and importunate and shameless, as the shallow critics thought, in his crying. The more they silenced him, the more a great deal he cried. Would God that we had more crying like that; and that Christ's servants did not so often seek to suppress it, as some of them do! If there are any of you who, by reason of companions, or cares, or habits, or sorrows, or a feeble conception of your own need or a doubtful recognition of Christ's power and mercy, have been tempted to stop your supplications, do like Bartimaeus, and the more these, your enemies, seek to silence the deepest voice that is in you, the more let it speak.

II. So, Notice Christ's Call And The Suppliant's Response.

He stood still, and commanded him to be called.' Remember that He was on His road to His Cross, and that the tension of spirit which the Evangelists notice as attaching to Him then, and which filled the disciples with awe as they followed Him, absorbed Him, no doubt, at that hour, so that He heard but little of the people's shouts. But He did hear the blind beggar's cry, and He arrested His march in order to attend to it.

Now, dear friends, I am not merely twisting a Biblical incident round to an interpretation which it does not bear, but am stating a plain unrhetorical truth when I say that it is so still. Jesus Christ is no dead Christ who is to be remembered only. He is a living Christ who, at this moment, is all that He ever was, and is doing in loftier fashion all the gracious things that He did upon earth. That pause of the King is repeated now, and the quick ear which discerned the difference between the unreal shouts of the crowd, and the agony of sincerity in the cry of the beggar, is still open. He is in the heavens, surrounded by its glories, and, as I think Scripture teaches us, wielding providence and administering the affairs of the universe. He does not need to pause in order to hear you and me. If He did, He would--if I may venture upon such an impossible supposition--bid the hallelujahs of heaven hush themselves, and suspend the operations of His providence if need were, rather than that you or I, or any poor man who cries to Him, should be unheard and unhelped. The living Christ is as tender a friend, has as quick an ear, is as ready to help at once, to-day, as He was when outside the gate of Jericho; and every one of us may lift his or her poor, thin voice, and it will go straight up to the throne, and not be lost in the clamour of the hallelujahs that echo round His seat. Christ still hears and answers the cry of need. Send you it up, and you will find that true.

Notice the suppliant's response. That is a very characteristic right-about-face of the crowd, who one moment were saying, Hold your tongue and do not disturb Him,' and the next moment were all eager to encumber him with help, and to say, Rise up, be of good cheer; He calleth thee.' No thanks to them that He did. And what did the man do? Sprang to his feet--as the word rightly rendered would be--and flung away the frowsy rags that he had wrapped round him for warmth and softness of seat, as he waited at the gate; and he came to Jesus.' Brethren, casting aside every weight and the sin that doth so easily beset us, let us run' to the same Refuge. You have to abandon something if you are to go to Christ to be healed. I dare say you know well enough what it is. I do not; but certainly there is something that entangles your legs and keeps you from finding your way to Him. If there is nothing else, there is yourself and your trust in self, and that is to be put away. Cast away the garment spotted with the flesh' and go to Christ, and you will receive succour.

III. Notice The Question Of All-Granting Love, And The Answer Of Conscious Need.

What wilt Thou that I should do unto thee?' A very few hours before He had put the same question with an entirely different significance, when the sons of Zebedee came to Him, and tried to get Him to walk blindfold into a promise. He upset their scheme with the simple question, What is it that you want?' which meant, I must know and judge before I commit Myself.' But when He said the same thing to Bartimaeus He meant exactly the opposite. It was putting the key of the treasure-house into the beggar's hand. It was the implicit pledge that whatever he desired he should receive. He knew that the thing this man wanted was the thing that He delighted to give.

But the tenderness of these words, and the gracious promise that is hived in them, must not make us forget the singular authority that speaks in them. Think of a man doing as Jesus Christ did--standing before another and saying, I will give you anything that you want.' He must be either a madman or a blasphemer, or God manifest in the flesh'; Almighty power guided by infinite love.

And what said the man? He had no doubt what he wanted most--the opening of these blind eyes of his. And, dear brother, if we knew ourselves as well as Bartimaeus knew his blindness, we should have as little doubt what it is that we need most. Suppose you had this wishing-cap that Christ put on Bartimaeus's head put on yours: what would you ask? It is a penetrating question if men will answer it honestly. Think what you consider to be your chief need. Suppose Jesus Christ stood where I stand, and spoke to you: What wilt thou that I should do for you?' If you are a wise man, if you know yourself and Him, your answer will come as swiftly as the beggar's--Lord! heal me of my blindness, and take away my sin, and give me Thy salvation.' There is no doubt about what it is that every one of us needs most. And there should be no doubt as to what each of us would ask first.

The supposition that I have been making is realised. That gracious Lord is here, and is ready to give you the satisfaction of your deepest need, if you know what it is, and will go to Him for it. Ask! and ye shall receive.'

IV. Lastly, Notice, Sight Given, And The Giver Followed.

Bartimaeus had scarcely ended speaking when Christ began. He was blind at the beginning of Christ's little sentence; he saw at the end of it. Go thy way; thy faith hath saved thee.' The answer came instantly, and the cure was as immediate as the movement of Christ's heart in answer.

I am here to proclaim the possibility of an immediate passage from darkness to light. Some folk look askance at us when we talk about sudden conversions, but these are perfectly reasonable; and the experience of thousands asserts that they are actual. As soon as we desire, we have, and as soon as we have, we see. Whenever the lungs are opened the air rushes in; sometimes the air opens the lungs that it may. The desire is all but contemporaneous with the fulfilment, in Christ's dealing with men. The message is flashed along the wire from earth to heaven, in an incalculably brief space of time, and the answer comes, swift as thought and swifter than light. So, dear friends, there is no reason whatever why a similar instantaneous change should not pass over any man who hears the Good News. He may be unsaved when his hearing of it begins, and saved when his hearing of it ends. It is for himself to settle whether it shall be so or not.

Here we have a clear statement of the path by which Christ's mercy rushes into a man's soul. Thy faith hath saved thee.' But it was Christ's power that saved him. Yes, it was; but it was faith that made it possible for Christ's power to make him whole. Physical miracles indeed did not always require trust in Christ, as a preceding condition, but the possession of Christ's salvation does, and cannot but do so. There must be trust in Him, in order that we may partake of the salvation which is owing solely to His power, His love, His work upon the Cross. The condition is for us; the power comes from Him. My faith is the hand that grasps His; it is His hand, not mine, that holds me up. My faith lays hold of the rope; it is the rope and the Person above who holds it, that lift me out of the horrible pit and the miry clay.' My faith flees for refuge to the city; it is the city that keeps me safe from the avenger of blood. Brother! exercise that faith, and you will receive a better sight than was poured into Bartimaeus's eyes.

Now, all this story should be the story of each one of us. One modification we have to make upon it, for we do not need to cry persistently for mercy, but to trust in, and to take, the mercy that is offered. One other difference there is between Bartimaeus and many of my hearers. He knew what he needed, and some of you do not. But Christ is calling us all, and my business now is to say to each of you what the crowd said to the beggar, Rise! be of good cheer; He calleth thee.' If you will fling away your hindrances, and grope your path to His feet, and fall down before Him, knowing your deep necessity, and trusting to Him to supply it, He will save you. Your new sight will gaze upon your Redeemer, and you will follow Him in the way of loving trust and glad obedience.

Jesus Christ was passing by. He was never to be in Jericho any more. If Bartimaeus did not get His sight then, he would be blind all his days. Christ and His salvation are offered to thee, my brother, now. Perhaps if you let Him pass, you will never hear Him call again, and may abide in the darkness for ever. Do not run the risk of such a fate.

MHCC: Mar 10:46-52

Bartimaeus had heard of Jesus and his miracles, and learning that he was passing by, hoped to recover his eyesight. In coming to Christ for help and healing, we should look to him as the promised Messiah. The gracious calls Christ gives us to come to him, encourage our hope, that if we come to him we shall have what we come for. Those who would come to Jesus, must cast away the garment of their own sufficiency, must free themselves from every weight, and the sin that, like long garments, most easily besets them, Heb 12:1. He begged that his eyes might be opened. It is very desirable to be able to earn our bread; and where God has given men limbs and senses, it is a shame, by foolishness and slothfulness, to make themselves, in effect, blind and lame. His eyes were opened. Thy faith has made thee whole: faith in Christ as the Son of David, and in his pity and power; not thy repeated words, but thy faith; Christ setting thy faith to work. Let sinners be exhorted to imitate blind Bartimaeus. Where the gospel is preached, or the written words of truth circulated, Jesus is passing by, and this is the opportunity. It is not enough to come to Christ for spiritual healing, but, when we are healed, we must continue to follow him; that we may honour him, and receive instruction from him. Those who have spiritual eyesight, see that beauty in Christ which will draw them to run after him.

Matthew Henry: Mar 10:46-52

This passage of story agrees with that, Mat 20:29, etc. Only that there were told of two blind men; here, and Luk 18:35, only of one: but if there were two, there was one. This one is named here, being a blind beggar that was much talked of; he was called Bartimeus, that is, the son of Timeus; which, some think, signifies the son of a blind man; he was the blind son of a blind father, which made the case worse, and the cure more wonderful, and the more proper to typify the spiritual cures wrought by the grace of Christ, on those that not only are born blind, but are born of those that are blind.

I. This blind man sat begging; as they do with us. Note, Those who by the providence of God are disabled to get a livelihood by their own labour, and have not any other way of subsisting, are the most proper objects of charity; and particular care ought to be taken of them.

II. He cried out to the Lord Jesus for mercy; Have mercy on me, O Lord, thou Son of David. Misery is the object of mercy, his own miserable case he recommends to the compassion of the Son of David, of whom it was foretold, that, when he should come to save us, the eyes of the blind should be opened, Isa 35:5. In coming to Christ for help and healing, we should have an eye to him as the promised Messiah, the Trustee of mercy and grace.

III. Christ encouraged him to hope that he should find mercy; for he stood still, and commanded him to be called. We must never reckon it a hindrance to us in our way, to stand still, when it is to do a good work. Those about him, who had discouraged him at first, perhaps were now the persons that signified to him the gracious call of Christ; " Be of good comfort, rise, he calls thee; and if he calls thee, he will cure thee."Note, The gracious invitations Christ gives us to come to him, are great encouragements to our hope, that we shall speed well if we come to him, and shall have what we come for. Let the guilty, the empty, the tempted, the hungry, the naked, be of good comfort, for he calls them to be pardoned, to be supplied, to be succoured, to be filled, to be clothed, to have all that done for them, which their case calls for.

IV. The poor man, hereupon, made the best of his way to Christ; He cast away his loose upper garment, and came to Jesus (Mar 10:50); he cast away every thing that might be in danger of throwing him down, or might in any way hinder him in coming to Christ, or retard his motion. Those who would come to Jesus, must cast away the garment of their own sufficiency, must strip themselves of all conceit of that, and must free themselves from every weight, and the sin that, like long garments, doth most easily beset them, Heb 12:1.

V. The particular favour he begged, was, that his eyes might be opened; that so he might be able to work for his living, and might be no longer burthensome to others. It is a very desirable thing to be in a capacity of earning our own bread; and where God has given men their limbs and senses, it is a shame for men by their foolishness and slothfulness to make themselves, in effect, blind and lame.

VI. This favour he received; his eyes were opened (Mar 10:52); and two things Mark here adds, which intimate, 1. How Christ made it a double favour to him, by putting the honour of it upon his faith; " Thy faith hath made thee whole; faith in Christ as the Son of David, and in his pity and power; not thy importunity, but thy faith, setting Christ on work, or rather Christ setting thy faith on work."Those supplies are most comfortable, that are fetched in by our faith. 2. How he made it a double favour to himself; When he had received his sight, he followed Jesus by the way. By this he made it appear that he was thoroughly cured, that he no more needed one to lead him, but could go himself; and by this he evidenced the grateful sense he had of Christ's kindness to him, that, when he had his sight, he made this use of it. It is not enough to come to Christ for spiritual healing, but, when we are healed, we must continue to follow him; that we may do honour to him, and receive instruction from him. Those that have spiritual eye-sight, see that beauty in Christ, that will effectually draw them to run after him.

Barclay: Mar 10:46-52

For Jesus the end of the road was not far away. Jericho was only about 15 miles from Jerusalem. We must try to visualize the scene. The main road ran right through Jericho. Jesus was on his way to the Passover. When a distinguished Rabbi or teacher was on such a journey it was the custom that he was surrounded by a crowd of people, disciples and learners, who listened to him as he discoursed while he walked. That was one of the commonest ways of teaching.

It was the law that every male Jew over twelve years of age who lived within 15 miles of Jerusalem must attend the Passover. It was clearly impossible that such a law should be fulfilled and that everyone should go. Those who were unable to go were in the habit of lining the streets of towns and villages through which groups of Passover pilgrims must pass to bid them godspeed on their way. So then the streets of Jericho would be lined with people, and there would be even more than usual, for there would be many eager and curious to catch a glimpse of this audacious young Galilaean who had pitted himself against the assembled might of orthodoxy.

Jericho had one special characteristic. There were attached to the Temple over 20,000 priests and as many levites. Obviously they could not all serve at the one time. They were therefore divided into twenty-six courses which served in rotation. Very many of these priests and levites resided in Jericho when they were not on actual temple duty. There must have been many of them in the crowd that day. At the Passover all were on duty for all were needed. It was one of the rare occasions when all did serve. But many would not have started yet. They would be doubly eager to see this rebel who was about to invade Jerusalem. There would be many cold and bleak and hostile eyes in the crowd that day, because it was clear that if Jesus was right, the whole Temple worship was one vast irrelevancy.

At the northern gate sat a beggar, Bartimaeus by name. He heard the tramp of feet. He asked what was happening and who was passing. He was told that it was Jesus. There and then he set up an uproar to attract Jesus' attention to him. To those listening to Jesus' teaching as he walked the uproar was an offence. They tried to silence Bartimaeus, but no one was going to take from him his chance to escape from his world of darkness, and he cried with such violence and importunity that the procession stopped, and he was brought to Jesus.

This is a most illuminating story. In it we can see many of the things which we might call the conditions of miracle.

(i) There is the sheer persistence of Bartimaeus. Nothing would stop his clamour to come face to face with Jesus. He was utterly determined to meet the one person whom he longed to confront with his trouble. In the mind of Bartimaeus there was not just a nebulous, wistful, sentimental wish to see Jesus. It was a desperate desire, and it is that desperate desire that gets things done.

(ii) His response to the call of Jesus was immediate and eager, so eager that he cast off his hindering cloak to run to Jesus the more quickly. Many a man hears the call of Jesus, but says in effect, "Wait until I have done this," or "Wait until I have finished that." Bartimaeus came like a shot when Jesus called. Certain chances happen only once. Bartimaeus instinctively knew that. Sometimes we have a wave of longing to abandon some habit, to purify life of some wrong thing, to give ourselves more completely to Jesus. So very often we do not act on it on the moment--and the chance is gone, perhaps never to come back.

(iii) He knew precisely what he wanted--his sight. Too often our admiration for Jesus is a vague attraction. When we go to the doctor we want him to deal with some definite situation. When we go to the dentist we do not ask him to extract any tooth, but the one that is diseased. It should be so with us and Jesus. And that involves the one thing that so few people wish to face--self-examination. When we go to Jesus, if we are as desperately definite as Bartimaeus, things will happen.

(iv) Bartimaeus had a quite inadequate conception of Jesus. Son of David he insisted on calling him. Now that was a Messianic title, but it has in it all the thought of a conquering Messiah, a king of David's line who would lead Israel to national greatness. That was a very inadequate idea of Jesus. But, in spite of that, Bartimaeus had faith, and faith made up a hundredfold for the inadequacy of his theology. The demand is not that we should fully understand Jesus. That, in any event, we can never do. The demand is for faith. A wise writer has said, "We must ask people to think, but we should not expect them to become theologians before they are Christians." Christianity begins with a personal reaction to Jesus, a reaction of love, feeling that here is the one person who can meet our need. Even if we are never able to think things out theologically, that response of the human heart is enough.

(v) In the end there is a precious touch. Bartimaeus may have been a beggar by the wayside but he was a man of gratitude. Having received his sight, he followed Jesus. He did not selfishly go on his way when his need was met. He began with need, went on to gratitude, and finished with loyalty--and that is a perfect summary of the stages of discipleship.

Constable: Mar 8:31--11:1

V. The Servant's journey to Jerusalem 8:31--10:52

Having comprehended Jesus' true identity the disciples next turned south with Jesus and headed from Caesarea Philippi toward Jerusalem. This section of the Gospel traces that journey and stresses Jesus' preparation of His disciples for His coming death and resurrection.

"It is no coincidence that the narrator frames the journey to Jerusalem with two healing stories about blindness [8:22-26; 10:46-52], for the journey surely seems dominated by Jesus' urgent efforts to deal with the disciples' blindness to the things of God."²⁰⁵

Mark structured his narrative around three predictions of His passion that Jesus gave the disciples. Each unit begins with a prediction followed by the disciples' reaction. Then follow lessons that Jesus taught them about discipleship. Until now, Mark reported Jesus speaking in veiled terms (cf. 2:20; 4:33-34). From now on He spoke more clearly to both the disciples and the multitudes.

"This openness is theologically significant within the larger context of Jesus' messianic self-revelation in the Gospel of Mark. It points beyond Jesus' hiddenness, which reaches its climax on the cross, to his revealed glory. In the cross and resurrection of Jesus the secret of the Kingdom is thoroughly veiled as well as gloriously revealed. Mark exposes this tension, which is inherent in the gospel, through the reaction of the disciples to Jesus' sober teaching throughout Chs. 8:31-10:52."²⁰⁶

Constable: Mar 10:32-52

C. The third passion prediction and its lessons 10:32-52

This is the last time Jesus told His disciples that He was going to die and rise again as He approached Jerusalem. Each time Jesus gave them more information than He had given before. The first time the disciples reacted violently (8:32). The second time they did not understand what He meant and were afraid to ask Him for an explanation (9:32). This time Mark recorded no reaction to His announcement except that an argument about who would be the greatest in the kingdom followed immediately. Clearly the disciples were not comprehending what was coming because they continued to focus increasingly on the coming physical kingdom and their roles in it. Nevertheless Jesus continued to teach them lessons of discipleship that they needed.

Constable: Mar 10:46-52

3. The healing of a blind man near Jericho 10:46-52 (cf. Matt. 20:29-34; Luke 18:35-43)

Mark probably included this incident in his Gospel because it illustrates how Jesus would open the spiritual eyes of His disciples that were still shut (cf. 8:22-26). This is the last healing miracle that Mark recorded.

"This second account of the blind being healed (see 8:22-26 for the first account) concludes this central section of Mark (8:27-10:52) and serves as bookends' of this section. Recorded as they were and where they were may be suggestive of the trouble the spiritually blind disciples were having in grasping the need for the death of Christ and the need for faithfulness in taking a stand for Christ in the midst of opposition.

"This passage is the only place in Mark where someone called Jesus Son of David.' That Jesus accepted this title and healed the man is evidence that He affirmed the truth that He is indeed the Messiah."²⁶⁶

10:46 Jericho stood about five miles west of the Jordan River and six miles north of the Dead Sea.

Scholars have attempted to harmonize this account with the other two in the Synoptics. A few believe that the accounts represent three separate events. Some believe there were two healings, one as Jesus entered Jericho (Luke 18:35) and another as He left Jericho (Matt. 20:29; Mark 10:46). Still others believe there was only one healing, and it happened somewhere between old Jericho and new Jericho that Herod the Great had built one mile southwest of the old city.²⁶⁷ I prefer this view since the three accounts are quite similar. Another view is that the beggars approached Jesus as He entered the city but He healed them as He departed from it. The various descriptions of what happened argue against this theory.

Mark was the only evangelist to record the more prominent of the two beggars' names. This is in harmony with his interest in individuals and detail.

10:47-48 The two descriptions of Jesus in these verses reveal the faith of Bartimaeus. The crowds simply described Jesus as "the Nazarene." Bartimaeus had obviously heard about Jesus and had concluded that He was the Messiah. "Son of David" is a messianic title (cf. 12:35-37; 2 Sam. 7:8-16; Isa. 11:1, 10; Jer. 23:5-6; Ezek. 34:23-24). Even though Bartimaeus lacked physical sight he saw more clearly who Jesus was then the multitudes who could see. His cry for mercy from Jesus expressed the attitude of trust, humility, and dependence that Jesus had been teaching His disciples to maintain.

10:49-50 Jesus responded again to the faith of a believer. Bartimaeus' response verified his belief that Jesus could help him. Mark's details stress Jesus' compassion and the beggar's conviction.

10:51-52 Jesus' question allowed Bartimaeus to articulate his faith and made personal contact with him. "Rabboni" is an emphatic personal form of "rabbi" meaning "my lord and master" (cf. John 20:16). Jesus healed him instantly with a word attributing his healing to his faith. His faith was its means, not its cause. The Greek word translated "made well" or "healed" is sesoken, meaning "saved."

"What was happening in the man's body was really, we may presume (ver. 47, 48), but the outward picture of what had happened in his soul."²⁶⁸

"The second stage in the progressive disclosure of Jesus' identity [to the reader] centers on his Davidic sonship (10:46-11:11; 12:35-37). . .²⁶⁹

"What is noteworthy in this scene is that Bartimaeus, a person of great faith, appeals to Jesus as the Son of David. By granting Bartimaeus his request for sight, Jesus in effect accepts for himself the title Son of David. Moreover, he also shows how he fulfills the end-time expectations associated with David. He does so not by donning the helmet of a warrior king but by using his authority to heal and in this way to save."²⁷⁰

Bartimaeus responded appropriately and began following Jesus.

This incident sets the stage for the climax of Mark's story. Jesus had finished His journey from Galilee to Jerusalem. Some people, like Bartimaeus, were believing on and following Jesus. Others, like the religious leaders, did not believe. Conflict in Jerusalem was inevitable.

"Bartimaeus pictured discipleship clearly. He recognized his inability, trusted Jesus as the One to give him God's gracious mercy, and when he could see' clearly he began to follow Jesus."²⁷¹

College: Mar 10:1-52

MARK 10

G. JESUS QUESTIONED ABOUT DIVORCE (10:1-12)

¹ Jesus then left that place and went into the region of Judea and across the Jordan. Again crowds of people came to him, and as was his custom, he taught them.

² Some Pharisees came and tested him by asking, " Is it lawful for a man to divorce his wife?"

³" What did Moses command you?" he replied.

⁴ They said, " Moses permitted a man to write a certificate of divorce and send her away."

⁵" It was because your hearts were hard that Moses wrote you this law," Jesus replied. ⁶" But at the beginning of creation God 'made them male and female.' ^{a 7} 'For this reason a man will leave his father and mother and be united to his wife, ^{b 8} and the two will become one flesh.' So they are no longer two, but one. ⁹ Therefore what God has joined together, let man not separate." ^c

¹⁰ When they were in the house again, the disciples asked Jesus about this. ¹¹ He answered, " Anyone who divorces his wife and marries another woman commits adultery against her. ¹² And if she divorces her husband and marries another man, she commits adultery."

^a 6 Gen. 1:27 ^b 7 Some early manuscripts do not have and be united to his wife . ^c 8 Gen. 2:24

The Pharisees enter the picture again as Jesus' opponents. Mark writes that they were testing Jesus. They were not seriously seeking his counsel on marriage and divorce. But their question did provide an opportunity for Jesus to make some comments on the subject, however limited they may be due to the particular circumstances of this polemical occasion.

1. On his way to Jerusalem Jesus entered the region of Judea and the land beyond the Jordan (Perea, on the east side of the Jordan river). There he was again surrounded by crowds and, as usual, he taught them.

2. In the Greco-Roman legal system it was easy to divorce a spouse. A man who wanted to divorce his wife need only give her a certificate of divorce. He did not need her consent or the consent of a judge. Women could also divorce their husbands on the same basis. The Pharisees were concerned about what was lawful from the standpoint of Jewish religious law. From that standpoint, a woman divorcing her husband was generally unacceptable and there was significant debate about the conditions under which a man might legitimately divorce his wife.

We know of two presumably well-known backgrounds to the Pharisees' question. One is the story of Herod Antipas and Herodias in which Antipas and Herodias each divorced their spouses and married each other. (See the comments on Mark 6:17-29 for information on this situation.) The Pharisees may have wanted Jesus to say something that would anger Antipas and Herodias, who had already killed John for his criticism of their marriage.

The other possible background is the dispute between the great rabbis Shammai and Hillel concerning the grounds on which a man might divorce his spouse. This dispute is reported in the Mishnah: " The School of Shammai say: A man may not divorce his wife unless he has found unchastity in her, for it is written, Because he hath found in her indecency in anything . And the School of Hillel say: [He may divorce her] even if she spoiled a dish for him, for it is written, Because he hath found in her indecency in anything." The Mishnah was compiled about A.D. 200 and there is room for doubt about how accurately the opinions of Shammai and Hillel are represented. However, its account of their differences on the question of divorce is widely accepted. The Pharisees may have sought to test Jesus in the arena of a " hot issue" among contemporary Jewish authorities. Whichever view Jesus took would have the potential of offending some of his followers.

3-4. Jesus began by asking his opponents a question. Every informed student of the divorce question knew that the most important text was Deut 24:1-4, which was the fountainhead of the positions of both Shammai and Hillel. Deut 24:1-4 did not directly address the question of the circumstances under which a divorce was allowable. Instead, Moses' direct command in these verses was that a husband could not remarry a divorced wife who had subsequently married another. However, in the process of describing the regulated situation, Moses spoke of a man whose wife " becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house." This statement was taken to mean that a divorce required a certificate of divorce. It also became the prime text for debates over the grounds for divorce. In their reply to Jesus the Pharisees do not get into the grounds debate.

5-9. Jesus apparently accepted his opponents' interpretation of Deut 24 but saw the regulations of Deut 24 as a necessary expedient provided because of the hardness of the human heart. Citing first Gen 1:27 (v. 6) and then Gen 2:24 (v. 7), he argued that God's intent from the beginning was that marriage would be a lifetime commitment. People should not separate what God has joined together. When divorce occurs at least one marriage partner has failed to do the will of God.

10-12. Jesus reinforced his strict view of divorce in response to the disciples' inquiry. A man who divorces his wife and marries another commits adultery against her. The main thrust of Jesus' statement is quite clear. God is opposed to divorcing one's spouse and marrying another.

But there are three aspects of this text that raise questions. First, how does Mark's unqualified statement relate to the " except for unchastity" clause in the parallel in Matt 19:9 and the similar text in Matt 5:32? Some argue that Matthew contradicts Mark. Others interpret Matthew's exception clause in a way that does not permit divorce and remarriage and therefore is not contrary to Mark's statement about divorce and remarriage. But the best solution is the suggestion that Mark's form of the statement is meant to be a general principle and not meant to deny the possibility of exceptions. Mark may have assumed his audience would understand that divorce and remarriage are permissible if one's spouse commits adultery.

Second, how does " whoever divorces his wife and marries another" relate to " commits adultery against her" ? If " commits adultery against her" is understood quite literally, then the man must in some sense still be married to the first wife. In this common understanding " whoever divorces his wife and marries another" is not taken in its full literal sense, because it says that the man divorced his first wife and married a second. The literal adultery interpretation might be paraphrased as follows: " whoever divorces his wife and marries another (does this in the eyes of man; in God's eyes he is still married to the first woman and therefore) commits adultery against her." Some interpreters have advocated a different interpretation which takes " whoever divorces his wife and marries another" quite literally. If the first part of the statement is taken literally, the man is no longer actually married to the first wife and so the second part (" commits adultery against her" ) must be somewhat metaphorical. This view might be paraphrased as follows: " whoever divorces his wife and marries another commits adultery (in the sense that what he has done is in God's eyes tantamount to adultery)."

Third, v. 12 has been of concern to some interpreters because of the widespread opinion that among the Jews women were not allowed to divorce their husbands. It is therefore concluded by some that Mark has created this altered version of v. 11 in the light of his non-Jewish audience outside of Palestine. However, there is some debate about whether women were allowed to divorce their husbands in Palestine during the days of Jesus. More importantly, there was at least the famous case of Herodias divorcing Philip for Herod Antipas, a case notorious enough in its own right to account for Jesus having spoken of a woman divorcing her husband.

H. RECEIVING THE KINGDOM LIKE A CHILD (10:13-16)

¹³ People were bringing little children to Jesus to have him touch them, but the disciples rebuked them. ¹⁴ When Jesus saw this, he was indignant. He said to them, " Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. ¹⁵ I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it." ¹⁶ And he took the children in his arms, put his hands on them and blessed them.

This incident continues the emphasis on servanthood in contrast to pride and selfishness. Once again the disciples reveal that they have not learned the lesson Jesus has been teaching since 8:31.

13. According to Matt 19:13 those who brought the little children wanted Jesus to lay his hands on them and pray. The context of the disciples' behavior and Jesus' emphasis in Mark 8-10 suggests that the disciples rebuked the parents because they viewed Jesus as too important and busy to take his time with the children.

14-15. Jesus reacted with indignation to the disciples' newest demonstration that they were missing the point. Not only does he spend time with the children, but he uses them as an example to the disciples. Mark does not specify which aspect(s) of a child's attitude is the highlighted component for receiving the kingdom of God. One might speculate concerning a child's innocence, ability to trust, etc. In the light of the overall context of Mark 8-10, perhaps the best suggestion is a child's knowledge that " he is helpless and small, without claim or merit." To receive the kingdom of God the disciples needed to give up their pride and recognize their humble position before God and others.

16. Jesus hugged the children and, laying his hands upon them, called down God's favor upon them.

I. THE RICH MAN AND JESUS' TEACHING CONCERNING WEALTH (10:17-31)

¹⁷ As Jesus started on his way, a man ran up to him and fell on his knees before him. " Good teacher," he asked, " what must I do to inherit eternal life?"

¹⁸" Why do you call me good?" Jesus answered. " No one is good - except God alone. ¹⁹ You know the commandments: 'Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.'"

²⁰" Teacher," he declared, " all these I have kept since I was a boy."

²¹ Jesus looked at him and loved him. " One thing you lack," he said. " Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me."

²² At this the man's face fell. He went away sad, because he had great wealth.

²³ Jesus looked around and said to his disciples, " How hard it is for the rich to enter the kingdom of God!"

²⁴ The disciples were amazed at his words. But Jesus said again, " Children, how hard it is to enter the kingdom of God! ²⁵ It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."

²⁶ The disciples were even more amazed, and said to each other, " Who then can be saved?"

²⁷ Jesus looked at them and said, " With man this is impossible, but not with God; all things are possible with God."

²⁸ Peter said to him, " We have left everything to follow you!"

²⁹" I tell you the truth," Jesus replied, " no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel ³⁰ will fail to receive a hundred times as much in this present age (homes, brothers, sisters, mothers, children and fields - and with them, persecutions) and in the age to come, eternal life. ³¹ But many who are first will be last, and the last first."

^a 19 Exodus 20:12-16; Deut. 5:16-20 ^b 24 Some manuscripts is for those who trust in riches

The story of the rich man (identified in Matt 19:20 as young and in Luke 18:30 as a ruler) fits well with the theme of sacrificial servanthood. This rich man well illustrates the selfish attachment of men and women to wealth and the impediment it can be to self-denying service. In the same context, Peter illustrates that though the disciples have given up riches, they have still not learned the lesson of servanthood.

17-20. The rich man sought to honor Jesus by kneeling before him and addressing him as " Good Teacher." Jesus' objection to being called " good" is surprising to many. However, as Lane suggests, " In calling in question the man's use of 'good,' Jesus' intention is not to pose the question of his own sinlessness or oneness with the Father, but to set in correct perspective the honor of God." This man undoubtedly viewed himself as " good" and needed to see that " his only hope is an utter reliance upon God, who alone can bestow eternal life."

The question, " What must I do to inherit eternal life?" further suggests the trust that this man had in Jesus. In reply to the man's question, he recalls in summary fashion several of the ten commandments. The rich man had kept the ten commandments from childhood.

21. It is easy to think of the rich man as simply a pawn in Jesus' teaching game, as if he gave this man the challenge to give his wealth away in order to use his failure as an object lesson. But Mark says that Jesus " loved him." Jesus saw great potential in the man's trust in him, desire for salvation, and righteous lifestyle. He wanted the man to be one of his chosen followers.

22. The rich man's response reveals his sincerity. The first verb Mark uses to describe his reaction can be translated in two ways. The NIV translation, " the man's face fell" is an attempt to express one meaning of the word stugnavsa" ( stygnasas ), which is that his appearance indicated he was gloomy or sad. The NRSV " he was shocked" expresses the alternative. In either case the next phrase says that he went away grieving, because he had great wealth. His wealth was the one thing he would not give up to inherit eternal life.

23-25. Jesus used this opportunity to teach his disciples about wealth. It is hard for anyone to enter the kingdom of God. It is especially hard for a rich man. In fact Jesus uses a hyperbolic illustration which characterizes a rich man's possibilities for entering the kingdom of God as nonexistent. There is no ancient evidence for the oft-cited opinion that the eye of the needle was a gate into the walls of Jerusalem that a camel could enter only with great difficulty. Jesus had in mind the eye of a literal needle.

26. The shock expressed by the disciples in vv. 24 and 26 may reveal an underlying theology that supposes that rich men like the one they had just seen are rich because they are blessed by God for their righteousness. Their reaction, " Who then can be saved?" seems to imply that the rich would be especially likely to be saved. If they are not saved, then who can be?

27. Fortunately, impossibilities are possible for God. Rich men can be saved and so can the rest of humanity.

28. Peter's statement sought credit for doing what Jesus told the rich man to do. The twelve had left everything they had behind and followed Jesus. Peter's language reflects the responses of Peter and Andrew in 1:18 as " they left their nets and followed him" and of James and John in 1:20 as " they left their father Zebedee in the boat with the hired men and followed him." The four fishermen had heeded the call and paid a high price.

29-30. Jesus began his reply to Peter with a commendation of his sacrifice. With his customary " I tell you the truth" he emphasized the truth and significance of his promise. Those who sacrifice houses or family or fields for the sake of Jesus or the gospel will receive one hundred times what they have sacrificed in the present life and in the age to come they will receive eternal life. In a later text Jesus tells the disciples that Christians will suffer great family trials as " brother will betray brother to death and a father his child. Children will rebel against their parents and have them put to death. All men will hate you because of me . . ." (13:12-13). This statement fills out both the sense in which many may have to leave family members and the ominous reference to " and with them, persecutions" in the promise of reward. Of course, Jesus' promise does not involve literal multiplications of new family members or houses or fields. The sense in which one gains new family members may be illuminated by Mark 3:34, " Here are my mother and my brothers! Whoever does the will of God is my brother and sister and mother." For the multiple returns on houses and fields one might consult Acts 2:44-45: " All the believers were together and had everything in common. Selling their possessions and goods, they gave to anyone as he had need."

31. This paradoxical saying is apparently a rebuke of the down side of Peter's statement. Peter has expressed the " me-first" attitude that keeps coming through in the disciples' behavior (see 8:33-34, 38; 10:13, 35-37, 41) despite Jesus' repeated efforts to dispel it. Jesus warns Peter that those who place themselves first will be last and vice versa. This statement is more fully illuminated in Matt 19:27-20:16. There Peter's attitude is more clearly displayed by the addition of his statement, " What then will there be for us?" (Matt 19:27). The paradox of the first and last is followed by the parable of the Workers in the Vineyard and, in 20:16, a repetition of the paradox.

J. THE THIRD PASSION/RESURRECTION PREDICTION (10:32-34)

³² They were on their way up to Jerusalem, with Jesus leading the way, and the disciples were astonished, while those who followed were afraid. Again he took the Twelve aside and told them what was going to happen to him. ³³" We are going up to Jerusalem," he said, " and the Son of Man will be betrayed to the chief priests and teachers of the law. They will condemn him to death and will hand him over to the Gentiles, ³⁴ who will mock him and spit on him, flog him and kill him. Three days later he will rise."

This is the third and last of the passion/resurrection predictions that are the centerpieces of chapters 8-10. With the following section it repeats the pattern found in 8:31-9:1 and 9:30-35.

32. The disciples are astonished and the other followers are amazed because it is clear that Jesus is leading them to Jerusalem, the center of Jewish piety and of the Jewish authorities that oppose Jesus. Again, Jesus does not make his statements about the coming events in Jerusalem in public, but takes the twelve aside. Mark's three passion/ resurrection predictions are presumably exemplary of many efforts on Jesus' part to get the disciples to understand both his destiny and theirs.

33-34. This is by far the most detailed of the predictions. Perhaps Jesus increased the detail as they drew closer to Jerusalem. Compared to the previous statements, this statement adds that the chief priests and scribes will condemn him to death and hand him over to the Gentiles, who will mock him and spit on him, and flog him before killing him. This provides a rather detailed overview from Jesus' betrayal to his death. He once again concludes with his resurrection after three days.

K. THE REQUEST OF JAMES AND JOHN (10:35-45)

³⁵ Then James and John, the sons of Zebedee, came to him. " Teacher," they said, " we want you to do for us whatever we ask."

³⁶" What do you want me to do for you?" he asked.

³⁷ They replied, " Let one of us sit at your right and the other at your left in your glory."

³⁸" You don't know what you are asking," Jesus said. " Can you drink the cup I drink or be baptized with the baptism I am baptized with?"

³⁹" We can," they answered.

Jesus said to them, " You will drink the cup I drink and be baptized with the baptism I am baptized with, ⁴⁰ but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared."

⁴¹ When the ten heard about this, they became indignant with James and John. ⁴² Jesus called them together and said, " You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. ⁴³ Not so with you. Instead, whoever wants to become great among you must be your servant, ⁴⁴ and whoever wants to be first must be slave of all. ⁴⁵ For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."

Peter has gained the reputation of being the impetuous, outspoken apostle. In Mark he does speak more often than the others and on more than one occasion he blunders (8:32; 9:5; 14:29). However, it is often not noticed that John also blunders in 9:38 and here in 10:35-37. This occasion is the most explicit demonstration of how the disciples' misunderstanding of Jesus' messiahship led them astray in understanding their own roles. It is also Jesus' most explicit teaching on the implications of his role for theirs. It is fitting that it comes on the brink of the final week of Jesus' life.

35-37. Like children, James and John asked Jesus to acquiesce to an unspecified request. Jesus, of course, did not say " yes" without hearing the request. The request is cast in the language of ancient royal customs. The king sat in his glory on the throne and those nearest in authority to him sat first on his right and second on his left. The request reveals what appears to be a earthly Davidic messianism in which Jesus is envisioned as establishing an earthly kingdom with the apostles as his chief assistants.

38-40. Jesus' counter question uses two metaphors for his coming suffering and death: drinking a cup of wine and being baptized. The use of drinking a cup as a metaphor for Jesus' death is also found in the Gethsemane account (14:36: " remove this cup from me" ). A similar use of the imagery of baptism is found in Luke 12:50: " I have a baptism to undergo, and how distressed I am until it is completed!" As Jesus realized, the two brothers did not understand the question. Nevertheless, he said that they would indeed experience a cup and a baptism like his; that is, they would endure great suffering. James was one of the earliest martyrs (Acts 12:1-2). According to tradition John lived into the decade of the nineties, but he too suffered, including an exile on the island of Patmos.

Jesus does not deny that he will sit on a throne or that there will be dignitaries on his right and left, but he says the choice is not his to make. He does not affirm the this-worldly implications of the brothers' request. Elsewhere, in Matt 19:28 and Luke 22:28-30, Jesus says that the twelve will sit on twelve thrones judging the twelve tribes of Israel.

41. The anger of the ten other apostles reveals their own desires to have the chief positions.

42-45. Jesus exemplifies the difference between his standards and those of the world with pagan rulers who lord it over or exercise authority over their subjects. This is not the way of Christ. His way is expressed in paradoxical parallels: " whoever wants to become great among you must be your servant" and " whoever wants to be first must be slave of all." See the parallels in 9:35 and 10:31. In connection with v. 45, these verses encapsulate the repeated theme of Mark 8-10. The " for" or " therefore" at the beginning of v. 45 indicates that the life-giving service of the Son of Man is the model and rationale for the servanthood of the disciples. If anyone deserves to be served, he did. Yet, even he did not come to be served, but to serve.

The last clause of v. 45, " to give his life as a ransom for many," probably alludes to Isa 53, especially v. 10. A ransom (luvtron, lytron ) was a purchase price paid to free a slave, prisoner, or forfeited piece of land or other possession. It is here used metaphorically for the vicarious suffering of Jesus which paid the price for the sins of others. This is one of only two statements in Mark that speak of the atoning value of Jesus' death. The other is in the inauguration of the Lord's Supper at 14:24: " This is my blood of the covenant, which is poured out for many." Mark certainly agrees with the early Christian teaching of the atoning value of Jesus' death. But he has emphasized instead the exemplary moral value of Jesus' death as a model for sacrificial service to God and others. That is the main emphasis of vv. 43-45.

L. BARTIMAEUS RECEIVES HIS SIGHT (10:46-52)

⁴⁶ Then they came to Jericho. As Jesus and his disciples, together with a large crowd, were leaving the city, a blind man, Bartimaeus (that is, the Son of Timaeus), was sitting by the roadside begging. ⁴⁷ When he heard that it was Jesus of Nazareth, he began to shout, " Jesus, Son of David, have mercy on me!"

⁴⁸ Many rebuked him and told him to be quiet, but he shouted all the more, " Son of David, have mercy on me!"

⁴⁹ Jesus stopped and said, " Call him."

So they called to the blind man, " Cheer up! On your feet! He's calling you." ⁵⁰ Throwing his cloak aside, he jumped to his feet and came to Jesus.

⁵¹" What do you want me to do for you?" Jesus asked him.

The blind man said, " Rabbi, I want to see."

⁵²" Go," said Jesus, " your faith has healed you." Immediately he received his sight and followed Jesus along the road.

The story of Bartimaeus concludes the journey to Jerusalem, leading the reader to the brink of the " triumphal entry" down the Mount of Olives. Because of the symbolism of the two-stage healing of the blind man in 8:22-26, some look for a similar symbolism in this story. They argue that the blind man miracles are symbolic bookends for the special section between them in which Jesus repeatedly teaches about his coming death as a model of sacrificial service. The placement of the Bartimaeus story favors this view. However, this second healing of a blind man does not have the same sort of unique twist that needs explanation. Moreover, if a similar symbolism concerning the disciples' understanding were sought, the Bartimaeus story would seem to suggest that the disciples now understood the message that would lead them from partial to complete sight (concerning Jesus' death and their own mission of service). Subsequent events will prove that they did not.

46. Jericho is an oasis located about six miles north of the Dead Sea. It is the lowest city in the world. Bartimaeus is Aramaic for " son of Timaeus." He was a blind man presumably forced by his blindness into a life of begging.

47-48. Due to his blindness Bartimaeus could not see Jesus and because of the large crowd he was not close to him to hear him or address him. When he heard who the crowd was following, he did what he could: he shouted out in hopes that Jesus would hear him and help him. The crowd tried to silence him because they were annoyed or thought Jesus might be annoyed by the cries of a street beggar. But Bartimaeus was determined to shout out above the crowd.

His cry is unique to this point in Mark in identifying Jesus as " Son of David." It leads well into the next story, the triumphal entry, in which Jesus is acclaimed with words about the " coming of the kingdom of our father David" (11:10). Despite the absence to this point in Mark of public teaching by Jesus or speculation by any other than the disciples to the effect that Jesus was the promised Davidic messiah, it is probable that Bartimaeus's cry and the shouting during the triumphal entry signal the presence of messianic expectations at this point. Messianic speculation presumably grew as Jesus approached Jerusalem, the city where David and his descendants ruled.

49-51. Again Jesus is more gracious than those around him (cf. 10:13-14). He is willing to take time with children and beggars. The brief exchange between Jesus and Bartimaeus establishes that it was not money that the beggar wanted from Jesus. Calling him " Rabbi" (see 9:5), he asked for sight.

52. Once again, Mark emphasizes the importance of faith. By noting that Bartimaeus followed Jesus along the road Mark leads the reader into the next story, the triumphal entry. Most of the individuals Jesus healed remain anonymous in the Gospels. Perhaps Bartimaeus followed Jesus in discipleship and thus became known by name in the early church.

-College Press New Testament Commentary: with the NIV

McGarvey: Mar 10:46-52

CII.
BARTIMÆUS AND HIS COMPANION HEALED.
(At Jericho.)
^aMATT. XX. 29-34; ^bMARK X. 46-52; ^cLUKE XVIII. 35-43.

   ^c35 And it came to pass, as he drew nigh unto Jericho, a certain blind man sat by the way side begging:  36 and hearing a multitude going by, he inquired what this meant.  37 And they told him that Jesus of Nazareth passeth by. [Jesus came from the Jordan, and was entering Jericho by its eastern gate. As the crowd following Jesus passed by, Bartimæus asked its meaning and learned of the presence of Jesus. Jesus on this last journey went in advance of the crowd, and hence he had already entered Jericho before the sounds of the following multitude roused [558] the beggar to question its meaning. Knowing that Jesus was on the way to Jerusalem, he resolved to avail himself of the opportunity to be healed by him before he left the neighborhood. Not knowing how long Jesus would remain in Jericho, and not being sure of his ability to find him if he entered the city, he appears to have passed around the wall till he came to the southern gate, by which Jesus would depart on his way to Jerusalem. Here he stationed himself and waited patiently for the coming of Jesus. The persistency with which he cried when Jesus again appeared goes far to corroborate this determined preparation and fixed expectation of the beggar. While he waited at the southern gate the events narrated in Isa 64:6). In the race to win the presence of Christ on high, Christians are advised to lay aside every weight -- Heb 12:1, Heb 12:2.] cand when he was come near, ^bJesus answered him, casked him, band said, ^aWhat will ye {cwilt thou} athat I should do unto you? {bthee?}  ^a33 They say {^bAnd the blind man said} aunto him, Lord, that our eyes may be opened. ^cLord, ^bRabboni, that I may receive my sight. [Bartimæus had cried for mercy without specifying what mercy, and he had asked this mercy of Christ as the Messiah. The Lord therefore in his royal majesty asked Bartimæus to name the mercy, thus suggesting to him the fullness of the treasury of power and grace, to which he came. He was not to blame for this.]  ^a34 And Jesus, being moved with compassion, touched their eyes;  ^b52 And Jesus said unto him, Go thy way; ^cReceive thy sight: thy faith hath made thee whole. [We can see in this instance what faith really is. It caused Bartimæus to cry out, to come to Jesus and to ask for sight. Thus we see that faith saves by leading to proper actions.]  43 And immediately astraightway they {che} areceived their {bhis} sight, aand followed him. bin the way. cglorifying God: and all the people, when they saw it, gave praise unto God. [Being a beggar, it would have been natural for him to hunt first for means of livelihood, but faith and gratitude prompted him to follow Jesus.] [561]

[FFG 558-561]

Lapide: Mar 10:1-52

CHAPTER 10

2 Christ disputeth with the Pharisees touching divorcement : 13 blesseth the children that are brought unto him : 17 resolveth a rich man how he may inherit life everlasting : 23 telleth his disciples of the danger of riches : 28 promiseth rewards to them that forsake anything for the gospel : 32 foretelleth his death and resurrection : 35 biddeth the two ambitious suitors to think rather of suffering with him : 46 and restoreth to Bartimæus his sight.

Ver. 21. And Jesus regarding him, with a benignant and pleasant countenance, loved him, showed him marks of His love, taking his hand and smiling upon him, embracing and kissing him.

One thing is wanting unto thee, namely, for the perfection of a holy and evangelical life.

Follow Me. The Greek adds, Taking up thy cross. The Syriac has, Take thy cross, and come after Me.

Ver. 24. Little children (Vulg.); the Syriac, My sons. By His bland address He softens the hardness of the matter. He is like one who loves his children most dearly; and as such He would tell them the truth in sincerity, and persuade them to renounce riches as a bar to salvation.

That trust in riches. For rich men trust in their riches rather than in God, according to the saying in Proverbs (Pro 10:15), "The substance of a rich man is the city of his strength" (Vulg.). With difficulty, therefore, are they saved, because salvation cometh only from God. Wherefore those who wish to be saved must put their trust in God, and must ask and wait for salvation from Him, as the poor do. For inasmuch as they have no riches in which to trust, they are obliged to place all their hopes in God, according to the words (Psa 14:6), "Ye have shamed the counsel of the poor, because the Lord is his hope." Therefore if rich men wish to be saved, let them turn their hope, their heart, their love from riches, and fix them upon God.

Ver. 30. Who shall not receive an hundred times as much, now in this time ; houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions : and in the world to come life everlasting. I have explained this hundredfold in S. Mat 19:29. Mark here adds, with persecutions. The Arabic has, in tribulations. "Let him who has relinquished his possessions and friends for the love of Christ, and is set in the midst of persecutions, and is encompassed by them on every side, be faithful. For there will not be wanting a hundred, that is, very many, who will succour and cherish him, as brothers, fathers, and mothers." So Jerome, Bede, &c.

This is added because in persecutions the believer especially needs the help and assistance of others. Also, because this is a rare and marvellous thing, that in persecution, when a man is wont to be left destitute of help and friends, and when all, through fear of danger, withdraw themselves from him, those who follow Christ experience the exact contrary, and find a hundred, i.e., very many to succour them.

Again, with persecutions may be taken thus—that persecutions and tribulations undergone for Christ's sake reward which shall be given, together with the hundredfold, to those who follow Christ. For to suffer for Christ is a great gift of God, as the Apostle teaches (Phi 2:19).

Ver. 32. They were in the way, from Jericho, . . . and Jesus went before them, as with alacrity, affording himself as a guide in the way to the frightened Apostles, who shrank from Jerusalem, because they knew that Jesus was there sought for by the princes to be put to death. Yea, a decree had been made to that effect by their great council, the Sanhedrin (Joh 11:52). Whence it follows—

They were astonished, and following, were afraid. Gr. ε̉θαμβου̃ντο, i.e., they were astonished with great fear and dread. The imminent peril of death, says Bede, was the cause of their fear. They were amazed that Christ with so prompt and resolute a mind should bring Himself and His disciples into such open peril of death. They were afraid lest they might suffer and be put to death with Christ.

Ver. 38. Or be baptised with the baptism wherewith I am baptized. Christ calls His Passion a baptism, because He was to be evidently immersed and drowned in it, according to what David says of himself, but much more of Christ (Psa 69:12), "Save me, 0 God; for the waters are come in unto my soul. I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me."

Ver. 42. Ye know that they who seem to rule over the Gentiles lord it over them. Gr. κατακυριεύουσιν αυ̉τω̃ν, i.e, dominate over them, or against them. For who seem, the Gr. is οί δοκου̃ντες, i.e., who please themselves, and rejoice in ruling. For none rule more imperiously and harshly than those who are delighted with ruling and commanding. Whence the Arabic translates, they who think themselves princes of the people are their lords, i.e., they exercise, as it were, a tyrannical domination over them.

Ver. 46. Bartimæus, the son of Timæus. This blind man, then, was called by a proper name, Bartimæus, i.e., the son of Timæus, as Bartholomew is the same as son of Ptolemy. The same was called also by the same name as his father Timæus. Timæus was the name of that Pythagorean philosopher who wrote the life of Pythagoras.

Moreover, Bartimæus is interpreted by Pagnini in three ways ( in Nom. Hebraicis ). The first is from S. Jerome, to the effect that Bartimæus means the blind son, or the son of blindness. He says that it is a Syriac name, but corrupted from Barsemia, or Barsamæus. Bar is son, semaia, blindness.

The second opinion is, that it means the son of honour ; as if compounded of the Syriac bar, a son, and the Gr. τιμή, honour.

The third is, that it means the son of the admirer, or admirable corn, or admirable purity. For this was what the blind man received from Christ. For being illuminated in body, he was far more illuminated in his soul. For bar means meal, or wheat, or purity, as well as son. Tamah is to admire.

And followed Him in the way. Moraliter : Says the Gloss, Let us consider the way in which He goeth, and follow Him by humility and labours. The way is that of which He saith, "I am the way, the truth, and the life." This is "the narrow way," which leads to the heights of Jerusalem and Bethany, to the Mount of Olives, which is the mount of light and consolation; yea, which leads to Zion and the heavenly Jerusalem. The blind man therefore sees and follows, for he who rightly understands the life of Christ ought to follow and imitate it by his works. (Top)

Commentary -- Other

Critics Ask: Mar 10:46

MATTHEW 20:29-34 (cf. Mark 10:46-52 ; Luke 18:35-43 )—Did Jesus heal two blind men orjust one?

PROBLEM: Matthew says that Christ healed two men, but Mark refers to only one man being healed ( 10:46 ). This appears to be a clear contradiction.

SOLUTION: Although Mark records one individual getting healed, this does not mean that there were not two, as Matthew says there were. First of all, Mark does not declare that there was only one blind man healed. Matthew says there were two, and where there are two there is always one, every time! Matthew earlier mentions two demoniacs where Mark and Luke mention one ( Matt. 8:28-34 ), so Matthew again mentions the two blind men where Mark mentions just one. Further, the fact that Mark mentions the name of one blind man, Bartimaeus, and his father (Timaeus, 10:46 ), indicates that Mark is centering onthe one that was personally known to him. If two men were to receive a medal of honor from the president of the United States and one was your friend, it is understandable that when you relate the story you might only speak of the one whom you knew receiving the medal.   

MATTHEW 20:29-34 (cf. Mark 10:46-52 ; Luke 18:35-43 )—Did Jesus heal the blind man coming into or going out of Jericho?

PROBLEM: According to Luke, a blind man was healed as Jesus entered the city of Jericho ( 18:35 ), but Matthew and Mark declare that the healing took place as Jesus left the city of Jericho. Again, the accounts do not seem to be harmonious.

SOLUTION: Some believe that the healing in Luke may have actually taken place as Jesus left Jericho, claiming that it was only the initial contact that took place as “He was coming near Jericho” ( Luke 18:35 ) and the blind man may have followed Him through the city, since he was continually begging Jesus to heal him (vv. 38-39 ). But this seems unlikely, since even after the healing (v. 43 ) the very next verse ( 19:1 ) says, “then Jesus entered and passed through Jericho.”

Others respond by noting there were two Jerichos, the old and the new, so that as He went out of one He came into the other.

Still others suggest that these are two different events. Matthew and Mark clearly affirm the healing occurred as Jesus left the city ( Matt. 20:29 ; Mark 10:46 ). But Luke speaks of healing one blind man as He entered the city. This is supported by the fact that Luke refers only to a “multitude” of people being present as Jesus entered the city ( 18:36 ), but both Matthew ( 20:29 ) and Mark ( 10:46 ) make a point to say there was a “great multitude” of people there by the time Jesus left the city. If the word spread of the miraculous healing on the way into the city, this would account for the swelling of the crowd. It might also explain why two blind men were waiting on the other side of the city to plead for Jesus to heal them. Perhaps the first blind man who was healed went quickly to tell his blind friends what happened to him. Or maybe the other blind men were already stationed at the other end of the city in their customary begging position. At any rate, there is no irresolvable difficulty in the passage. The two accounts can be understood in a completely compatible way.   

MARK 10:46-52 —Did Jesus heal two blind men or just one?

(See comments on Matt. 20:29-34 .)   

Introduction / Outline

Robertson: Mark (Book Introduction)

THE GOSPEL ACCORDING TO MARK

By Way of Introduction

One of the clearest results of modern critical study of the Gospels is the early date of Mark’s Gospel. Precisely how early is not definitely known, but there are leading scholars who hold that a.d. 50 is quite probable. My own views are given in detail in my Studies in Mark’s Gospel . Zahn still argues that the Gospel according to Matthew is earlier than that according to Mark, but the arguments are against him. The framework of Mark’s Gospel lies behind both Matthew and Luke and nearly all of it is used by one or the other. One may satisfy himself on this point by careful use of a Harmony of the Gospels in Greek or English. Whether Mark made use of Q ( Logia of Jesus ) or not is not yet shown, though it is possible. But Mark and Q constitute the two oldest known sources of our Matthew and Luke. We have much of Q preserved in the Non-Markan portions of both Matthew and Luke, though the document itself has disappeared. But Mark’s work has remained in spite of its exhaustive use by Matthew and Luke, all except the disputed close. For this preservation we are all grateful. Streeter ( The Four Gospels ) has emphasized the local use of texts in preserving portions of the New Testament. If Mark wrote in Rome, as is quite possible, his book was looked upon as the Roman Gospel and had a powerful environment in which to take root. It has distinctive merits of its own that helped to keep it in use. It is mainly narrative and the style is direct and simple with many vivid touches, like the historical present of an eyewitness. The early writers all agree that Mark was the interpreter for Simon Peter with whom he was at one time, according to Peter’s own statement, either in Babylon or Rome (1Pe_5:13).

This Gospel is the briefest of the four, but is fullest of striking details that apparently came from Peter’s discourses which Mark heard, such as green grass, flower beds (Mar_6:38), two thousand hogs (Mar_5:13), looking round about (Mar_3:5, Mar_3:34). Peter usually spoke in Aramaic and Mark has more Aramaic phrases than the others, like Boanerges (Mar_3:17), Talitha cumi (Mar_5:41), Korban (Mar_7:11), Ephphatha (Mar_7:34), Abba (Mar_14:36). The Greek is distinctly vernacular Koiné like one-eyed ( monophthalmon , Mar_9:47) as one would expect from both Peter and Mark. There are also more Latin phrases and idioms like centurio (Mar_15:39), quadrans (Mar_12:42), flagellare (Mar_15:15), speculator (Mar_6:27), census (Mar_12:14), sextarius (Mar_7:4), praetorium (Mar_15:6), than in the other Gospels, so much so that C. H. Turner raises the question whether Mark wrote first in Latin, or at any rate in Rome. There are some who hold that Mark wrote first in Aramaic, but the facts are sufficiently accounted for by the fact of Peter’s preaching and the activity in Rome. Some even think that he wrote the Gospel in Rome while with Peter who suggested and read the manuscript. B.W. Bacon holds that this Gospel has a distinct Pauline flavour and may have had several recensions. The Ur-Marcus theory does not have strong support now. Mark was once a co-worker with Barnabas and Paul, but deserted them at Perga. Paul held this against Mark and refused to take him on the second mission tour. Barnabas took Mark, his cousin, with him and then he appeared with Simon Peter with whom he did his greatest work. When Mark had made good with Barnabas and Peter, Paul rejoiced and commends him heartily to the Colossians (Col_4:10) In the end Paul will ask Timothy to pick up Mark and bring him along with him to Paul in Rome, for he has found him useful for ministry, this very young man who made such a mistake that Paul would have no more of him. This tribute to Mark by Paul throws credit upon both of them as is shown in my Making Good in the Ministry . The character of the Gospel of Mark is determined largely by the scope of Peter’s preaching as we see it in Act_10:36-42, covering the period in outline from John the Baptist to the Resurrection of Jesus. There is nothing about the birth of the Baptist or of Jesus. This peculiarity of Mark’s Gospel cannot be used against the narratives of the Virgin Birth of Jesus in Matthew and Luke, since Mark tells nothing whatever about his birth at all.

The closing passage in the Textus Receptus, Mar_16:9-20, is not found in the oldest Greek Manuscripts, Aleph and B, and is probably not genuine. A discussion of the evidence will appear at the proper place. Swete points out that Mark deals with two great themes, the Ministry in Galilee (Chs. 1 to 9) and the Last Week in Jerusalem (11 to 16) with a brief sketch of the period of withdrawal from Galilee (ch. 10). The first fourteen verses are introductory as Mar_16:9-20 is an appendix. The Gospel of Mark pictures Christ in action. There is a minimum of discourse and a maximum of deed. And yet the same essential pictures of Christ appear here as in the Logia, in Matthew, in Luke, in John, in Paul, in Peter, in Hebrews as is shown in my The Christ of the Logia . The cry of the critics to get back to the Synoptics and away from Paul and John has ceased since it is plain that the Jesus of Mark is the same as the Christ of Paul. There is a different shading in the pictures, but the same picture, Son of God and Son of Man, Lord of life and death, worker of miracles and Saviour from sin. This Gospel is the one for children to read first and is the one that we should use to lay the foundation for our picture of Christ. In my Harmony of the Gospels I have placed Mark first in the framework since Matthew, Luke, and John all follow in broad outline his plan with additions and supplemental material. Mark’s Gospel throbs with life and bristles with vivid details. We see with Peter’s eyes and catch almost the very look and gesture of Jesus as he moved among men in his work of healing men’s bodies and saving men’s souls.

JFB: Mark (Book Introduction)

THAT the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority of critics take the writer to be "John whose surname was Mark," of whom we read in the Acts, and who was "sister's son to Barnabas" (Col 4:10). But no reason whatever is assigned for this opinion, for which the tradition, though ancient, is not uniform; and one cannot but wonder how it is so easily taken for granted by WETSTEIN, HUG, MEYER, EBRARD, LANGE, ELLICOTT, DAVIDSON, TREGELLES, &c. ALFORD goes the length of saying it "has been universally believed that he was the same person with the John Mark of the Gospels. But GROTIUS thought differently, and so did SCHLEIERMACHER, CAMPBELL, BURTON, and DA COSTA; and the grounds on which it is concluded that they were two different persons appear to us quite unanswerable. "Of John, surnamed Mark," says CAMPBELL, in his Preface to this Gospel, "one of the first things we learn is, that he attended Paul and Barnabas in their apostolical journeys, when these two travelled together (Act 12:25; Act 13:5). And when afterwards there arose a dispute between them concerning him, insomuch that they separated, Mark accompanied his uncle Barnabas, and Silas attended Paul. When Paul was reconciled to Mark, which was probably soon after, we find Paul again employing Mark's assistance, recommending him, and giving him a very honorable testimony (Col 4:10; 2Ti 4:11; Phm 1:24). But we hear not a syllable of his attending Peter as his minister, or assisting him in any capacity. And yet, as we shall presently see, no tradition is more ancient, more uniform, and better sustained by internal evidence, than that Mark, in his Gospel, was but "the interpreter of Peter," who, at the close of his first Epistle speaks of him as "Marcus my son" (1Pe 5:13), that is, without doubt, his son in the Gospel--converted to Christ through his instrumentality. And when we consider how little the Apostles Peter and Paul were together--how seldom they even met--how different were their tendencies, and how separate their spheres of labor, is there not, in the absence of all evidence of the fact, something approaching to violence in the supposition that the same Mark was the intimate associate of both? "In brief," adds CAMPBELL, "the accounts given of Paul's attendant, and those of Peter's interpreter, concur in nothing but the name, Mark or Marcus; too slight a circumstance to conclude the sameness of the person from, especially when we consider how common the name was at Rome, and how customary it was for the Jews in that age to assume some Roman name when they went thither."

Regarding the Evangelist Mark, then, as another person from Paul's companion in travel, all we know of his personal history is that he was a convert, as we have seen, of the Apostle Peter. But as to his Gospel, the tradition regarding Peter's hand in it is so ancient, so uniform, and so remarkably confirmed by internal evidence, that we must regard it as an established fact. "Mark," says PAPIAS (according to the testimony of EUSEBIUS, [Ecclesiastical History, 3.39]), "becoming the interpreter of Peter, wrote accurately, though not in order, whatever he remembered of what was either said or done by Christ; for he was neither a hearer of the Lord nor a follower of Him, but afterwards, as I said, [he was a follower] of Peter, who arranged the discourses for use, but not according to the order in which they were uttered by the Lord." To the same effect IRENÆUS [Against Heresies, 3,1]: "Matthew published a Gospel while Peter and Paul were preaching and founding the Church at Rome; and after their departure (or decease), Mark, the disciple and interpreter of Peter, he also gave forth to us in writing the things which were preached by Peter." And CLEMENT OF ALEXANDRIA is still more specific, in a passage preserved to us by EUSEBIUS [Ecclesiastical History, 6.14]: "Peter having publicly preached the word at Rome, and spoken forth the Gospel by the Spirit, many of those present exhorted Mark, as having long been a follower of his, and remembering what he had said, to write what had been spoken; and that having prepared the Gospel, he delivered it to those who had asked him for it; which, when Peter came to the knowledge of, he neither decidedly forbade nor encouraged him." EUSEBIUS' own testimony, however, from other accounts, is rather different: that Peter's hearers were so penetrated by his preaching that they gave Mark, as being a follower of Peter, no rest till he consented to write his Gospel, as a memorial of his oral teaching; and "that the apostle, when he knew by the revelation of the Spirit what had been done, was delighted with the zeal of those men, and sanctioned the reading of the writing (that is, of this Gospel of Mark) in the churches" [Ecclesiastical History, 2.15]. And giving in another of his works a similar statement, he says that "Peter, from excess of humility, did not think himself qualified to write the Gospel; but Mark, his acquaintance and pupil, is said to have recorded his relations of the actings of Jesus. And Peter testifies these things of himself; for all things that are recorded by Mark are said to be memoirs of Peter's discourses." It is needless to go farther--to ORIGEN, who says Mark composed his Gospel "as Peter guided" or "directed him, who, in his Catholic Epistle, calls him his son," &c.; and to JEROME, who but echoes EUSEBIUS.

This, certainly, is a remarkable chain of testimony; which, confirmed as it is by such striking internal evidence, may be regarded as establishing the fact that the Second Gospel was drawn up mostly from materials furnished by Peter. In DA COSTA'S'S Four Witnesses the reader will find this internal evidence detailed at length, though all the examples are not equally convincing. But if the reader will refer to our remarks on Mar 16:7, and Joh 18:27, he will have convincing evidence of a Petrine hand in this Gospel.

It remains only to advert, in a word or two, to the readers for whom this Gospel was, in the first instance, designed, and the date of it. That it was not for Jews but Gentiles, is evident from the great number of explanations of Jewish usages, opinions, and places, which to a Jew would at that time have been superfluous, but were highly needful to a Gentile. We can here but refer to Mar 2:18; Mar 7:3-4; Mar 12:18; Mar 13:3; Mar 14:12; Mar 15:42, for examples of these. Regarding the date of this Gospel--about which nothing certain is known--if the tradition reported by IRENÆUS can be relied on that it was written at Rome, "after the departure of Peter and Paul," and if by that word "departure" we are to understand their death, we may date it somewhere between the years 64 and 68; but in all likelihood this is too late. It is probably nearer the truth to date it eight or ten years earlier.

JFB: Mark (Outline)

• THE PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8)
• HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW AND MANY OTHERS--JESUS, NEXT DAY, IS FOUND IN A SOLITARY PLACE AT MORNING PRAYERS, AND IS ENTREATED TO RETURN, BUT DECLINES, AND GOES FORTH ON HIS FIRST MISSIONARY CIRCUIT. ( = Luk 4:31-44; Mat 8:14-17; Mat 4:23-25). (Mark 1:21-39)
• HEALING OF A PARALYTIC. ( = Mat 9:1-8; Luk 5:17-26). (Mar 2:1-12)
• PARABLE OF THE SOWER--REASON FOR TEACHING IN PARABLES--PARABLES OF THE SEED GROWING WE KNOW NOT HOW, AND OF THE MUSTARD SEED. ( = Mat. 13:1-23, 31, 32; Luk 8:4-18). (Mark 4:1-34)
• THE SOWER, THE SEED, AND THE SOIL. (Mar 4:3, Mar 4:14)
• JESUS CROSSING THE SEA OF GALILEE, MIRACULOUSLY STILLS A TEMPEST--HE CURES THE DEMONIAC OF GADARA. ( = Mat 8:23-34; Luke 8:22-39). (Mark 4:35-5:20)
• THE DAUGHTER OF JAIRUS RAISED TO LIFE--THE WOMAN WITH AN ISSUE OF BLOOD HEALED. ( = Mat 9:18-26; Luke 8:41-56). (Mark 5:21-43)
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS DEATH. ( = Mat 14:1-12; Luk 9:7-9). (Mark 6:14-29)
• THE TWELVE ON THEIR RETURN, HAVING REPORTED THE SUCCESS OF THEIR MISSION, JESUS CROSSES THE SEA OF GALILEE WITH THEM, TEACHES THE PEOPLE, AND MIRACULOUSLY FEEDS THEM TO THE NUMBER OF FIVE THOUSAND--HE SENDS HIS DISCIPLES BY SHIP AGAIN TO THE WESTERN SIDE, WHILE HE HIMSELF RETURNS AFTERWARDS WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mat. 14:13-36; Luk 9:10-17; John 6:1-24). (Mark 6:30-56)
• THE SYROPHœNICIAN WOMAN AND HER DAUGHTER--A DEAF AND DUMB MAN HEALED. ( = Mat 15:21-31). (Mar 7:24-37)
• FOUR THOUSAND MIRACULOUSLY FED--A SIGN FROM HEAVEN SOUGHT AND REFUSED--THE LEAVEN OF THE PHARISEES AND SADDUCEES--A BLIND MAN AT BETHSAIDA RESTORED TO SIGHT. ( = Mat. 15:32-16:12). (Mark 8:1-26) In those days the multitude being very great, &c.
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mat 17:14-23; Luk 9:37-45). (Mark 9:14-32)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST IN THE KINGDOM OF HEAVEN, WITH RELATIVE TEACHING--INCIDENTAL REBUKE OF JOHN FOR EXCLUSIVENESS. ( = Mat 18:1-9; Luk 9:46-50). (Mark 9:33-50)
• THIRD EXPLICIT AND STILL FULLER ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--THE AMBITIOUS REQUEST OF JAMES AND JOHN, AND THE REPLY. ( = Mat 20:17-28; Luk 18:31-34). (Mar 10:32-45)
• THE BARREN FIG TREE CURSED WITH LESSONS FROM IT--SECOND CLEANSING OF THE TEMPLE, ON THE SECOND AND THIRD DAYS OF THE WEEK. ( = Mat 21:12-22; Luk 19:45-48). (Mark 11:11-26)
• ENTANGLING QUESTIONS ABOUT TRIBUTE THE RESURRECTION, AND THE GREAT COMMANDMENT, WITH THE REPLIES--CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID, AND DENOUNCES THE SCRIBES. ( = Mat. 22:15-46; Luke 20:20-47). (Mark 12:13-40)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM, AND WARNINGS SUGGESTED BY IT TO PREPARE FOR HIS SECOND COMING. ( = Mat. 24:1-51; Luke 21:5-36). (Mark 13:1-37)
• THE CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--THE SUPPER AND THE--ANOINTING AT BETHANY--JUDAS AGREES WITH THE CHIEF PRIESTS TO BETRAY HIS LORD. ( = Mat. 26:1-16; Luk 22:1-6; Joh 12:1-11). (Mar 14:1-11)
• JESUS ARRAIGNED BEFORE THE SANHEDRIM CONDEMNED TO DIE, AND SHAMEFULLY ENTREATED--THE FALL OF PETER. ( = Mat. 26:57-75; Luke 22:54-71; Joh 18:13-18, Joh 18:24-27). (Mark 14:53-72)
• ANGELIC ANNOUNCEMENT TO THE WOMEN ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCES AFTER HIS RESURRECTION--HIS ASCENSION--TRIUMPHANT PROCLAMATION OF HIS GOSPEL. ( = Mat 28:1-10, Mat 28:16-20; Luke 24:1-51; Joh 20:1-2, John 20:11-29). (Mark 16:1-20)

TSK: Mark 10 (Chapter Introduction)

Overview

Mar 10:1, Christ disputes with the Pharisees touching divorcement: Mar 10:13. blesses the children that are brought unto him; Mar 10:17, resolves a rich man how he may inherit life everlasting; Mar 10:23, tells his disciples of the danger of riches; Mar 10:28, promises rewards to them that forsake anything for the gospel; Mar 10:32, foretells his death and resurrection; Mar 10:35, bids the two ambitious suitors to think rather of suffering with him; Mar 10:46, and restores to Bartimaeus his sight.

Poole: Mark 10 (Chapter Introduction)

CHAPTER 10

MHCC: Mark (Book Introduction)

Mark was a sister's son to Barnabas, Col 4:10; and Act 12:12 shows that he was the son of Mary, a pious woman of Jerusalem, at whose house the apostles and first Christians assembled. From Peter's styling him his son, 1Pe 5:13, the evangelist is supposed to have been converted by that apostle. Thus Mark was closely united with the followers of our Lord, if not himself one of the number. Mark wrote at Rome; some suppose that Peter dictated to him, though the general testimony is, that the apostle having preached at Rome, Mark, who was the apostle's companion, and had a clear understanding of what Peter delivered, was desired to commit the particulars to writing. And we may remark, that the great humility of Peter is very plain where any thing is said about himself. Scarcely an action or a work of Christ is mentioned, at which this apostle was not present, and the minuteness shows that the facts were related by an eye-witness. This Gospel records more of the miracles than of the discourses of our Lord, and though in many things it relates the same things as the Gospel according to St. Matthew, we may reap advantages from reviewing the same events, placed by each of the evangelists in that point of view which most affected his own mind.

MHCC: Mark 10 (Chapter Introduction)

(Mar 10:1-12) The Pharisees' question concerning divorce.

(Mar 10:13-16) Christ's love to little children.

(Mar 10:17-22) Christ's discourse with the rich young man.

(Mar 10:23-31) The hinderance of riches.

(Mar 10:32-45) Christ foretells his sufferings.

(Mar 10:46-52) Bartimaeus healed.

Matthew Henry: Mark (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Mark

We have heard the evidence given in by the first witness to the doctrine and miracles of our Lord Jesus; and now here is another witness produced, who calls for our attention. The second living creature saith, Come, and see, Rev 6:3. Now let us enquire a little,

I. Concerning this witness. His name is Mark. Marcus was a Roman name, and a very common one, and yet we have no reason to think, but that he was by birth a Jew; but as Saul, when he went among the nations, took the Roman name of Paul, so he of Mark, his Jewish name perhaps being Mardocai; so Grotius. We read of John whose surname was Mark, sister's son to Barnabas, whom Paul was displeased with (Act 15:37, Act 15:38), but afterward had a great kindness for, and not only ordered the churches to receive him (Col 4:10), but sent for him to be his assistant, with this encomium, He is profitable to me for the ministry (2Ti 4:11); and he reckons him among his fellow-labourers, Phm 1:24. We read of Marcus whom Peter calls his son, he having been an instrument of his conversion (1Pe 5:13); whether that was the same with the other, and, if not, which of them was the penman of this gospel, is altogether uncertain. It is a tradition very current among the ancients, that St. Mark wrote this gospel under the direction of St. Peter, and that it was confirmed by his authority; so Hieron. Catal. Script. Eccles. Marcus discipulus et interpres Petri, juxta quod Petrum referentem audierat, legatus Roma à fratribus, breve scripsit evangelium - Mark, the disciple and interpreter of Peter, being sent from Rome by the brethren, wrote a concise gospel; and Tertullian saith (Adv. Marcion. lib. 4, cap. 5), Marcus quod edidit, Petri affirmetur, cujus interpres Marcus - Mark, the interpreter of Peter, delivered in writing the things which had been preached by Peter. But as Dr. Whitby very well suggests, Why should we have recourse to the authority of Peter for the support of this gospel, or say with St. Jerome that Peter approved of it and recommended it by his authority to the church to be read, when, though it is true Mark was no apostle, yet we have all the reason in the world to think that both he and Luke were of the number of the seventy disciples, who companied with the apostles all along (Act 1:21), who had a commission like that of the apostles (Luk 10:19, compared with Mar 16:18), and who, it is highly probable, received the Holy Ghost when they did (Act 1:15; Act 2:1-4), so that it is no diminution at all to the validity or value of this gospel, that Mark was not one of the twelve, as Matthew and John were? St. Jerome saith that, after the writing of this gospel, he went into Egypt, and was the first that preached the gospel at Alexandria, where he founded a church, to which he was a great example of holy living. Constituit ecclesiam tantâ doctrinâ et vitae continentiâ ut omnes sectatores Christi ad exemplum sui cogeret - He so adorned, by his doctrine and his life, the church which he founded, that his example influenced all the followers of Christ.

II. Concerning this testimony. Mark's gospel, 1. Is but short, much shorter than Matthew's, not giving so full an account of Christ's sermons as that did, but insisting chiefly on his miracles. 2. It is very much a repetition of what we had in Matthew; many remarkable circumstances being added to the stories there related, but not many new matters. When many witnesses are called to prove the same fact, upon which a judgment is to be given, it is not thought tedious, but highly necessary, that they should each of them relate it in their own words, again and again, that by the agreement of the testimony the thing may be established; and therefore we must not think this book of scripture needless, for it is written not only to confirm our belief that Jesus is the Christ the Son of God, but to put us in mind of things which we have read in the foregoing gospel, that we may give the more earnest heed to them, lest at any time we let them slip; and even pure minds have need to be thus stirred up by way of remembrance. It was fit that such great things as these should be spoken and written, once, yea twice, because man is so unapt to perceive them, and so apt to forget them. There is no ground for the tradition, that this gospel was written first in Latin, though it was written at Rome; it was written in Greek, as was St. Paul's epistle to the Romans, the Greek being the more universal language.

Matthew Henry: Mark 10 (Chapter Introduction)

In this chapter, we have, I. Christ's dispute with the Pharisees concerning divorce (Mar 10:1-12). II. The kind entertainment he gave to the little children that were brought to him to be blessed (Mar 10:13-16). III. His trial of the rich man that enquired what he must do to get to heaven (Mar 10:17-22). IV. His discourse with his disciples, upon that occasion, concerning the peril of riches (Mar 10:23-27), and the advantage of being impoverished for his sake (Mar 10:28-31). V. The repeated notice he gave his disciples of his sufferings and death approaching (Mar 10:32-34). VI. The counsel he gave to James and John, to think of suffering with him, rather than of reigning with him (v. 15-45). VII. The cure of Bartimeus, a poor blind man (Mar 10:46-52). All which passages of story we had the substance of before, Mt. 19 and 20.

Barclay: Mark (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MARK

The Synoptic Gospels

The first three gospels, Matthew, Mark and Luke, are always known as the synoptic gospels. The word synoptic comes from two Greek words which mean to see together; and these three are called the synoptic gospels because they can be set down in parallel columns and their common matter looked at together. It would be possible to argue that of them all Mark is the most important. It would indeed be possible to go further and to argue that it is the most important book in the world, because it is agreed by nearly everyone that it is the earliest of all the gospels and therefore the first life of Jesus that has come down to us. Mark may not have been the first man to write the life of Jesus. Doubtless there were earlier simple attempts to set down the story of Jesusife; but Markgospel is certainly the earliest life of Jesus that has survived.

The Pedigree Of The Gospels

When we consider how the gospels came to be written, we must try to think ourselves back to a time when there was no such thing as a printed book in all the world. The gospels were written long before printing had been invented, compiled when every book had to be carefully and laboriously written out by hand. It is clear that so long as that was the case only a few copies of any book could exist.

How do we know, or how can we deduce, that Mark was the first of all the gospels? When we read the synoptic gospels even in English we see that there are remarkable similarities between them. They contain the same incidents often told in the same words; and they contain accounts of the teaching of Jesus which are often almost identical. If we compare the story of the Feeding of the Five Thousand in the three gospels (Mar_6:30-44 ; Mat_14:12-21 ; Luk_9:10-17 ) we see that it is told in almost exactly the same words and in exactly the same way. A very clear instance of this is the story of the healing of the man who was sick of the palsy (Mar_2:1-12 ; Mat_9:1-8 ; Luk_5:17-26 ). The accounts are so similar that even a little parenthesis--"he said to the paralytic"--occurs in all three in exactly the same place. The correspondences are so close that we are forced to one of two conclusions. Either all three are taking their material from some common source, or two of the three are based on the third.

When we study the matter closely we find that Mark can be divided into 105 sections. Of these 93 occur in Matthew and 81 in Luke. Only four are not included either in Matthew or in Luke. Even more compelling is this. Mark has 661 verses; Matthew has 1,068 verses; Luke has 1,149 verses. Of Mark661 verses, Matthew reproduces no fewer than 606. Sometimes he alters the wording slightly but he even reproduces 51 per cent. of Markactual words. Of Mark661 verses Luke reproduces 320, and he actually uses 53 per cent. of Markactual words. Of the 55 verses of Mark which Matthew does not reproduce 31 are found in Luke. So the result is that there are only 24 verses in Mark which do not occur somewhere in Matthew and Luke. This makes it look very like as if Matthew and Luke were using Mark as the basis of their gospels.

What makes the matter still more certain is this. Both Matthew and Luke very largely follow Markorder of events. Sometimes Matthew alters Markorder and sometimes Luke does. But when there is a change in the order Matthew and Luke never agree together against Mark. Always one of them retains Markorder of events.

A close examination of the three gospels makes it clear that Matthew and Luke had Mark before them as they wrote; and they used his gospel as the basis into which they fitted the extra material which they wished to include.

It is thrilling to remember that when we read Markgospel we are reading the first life of Jesus, on which all succeeding lives have necessarily been based.

Mark, The Writer Of The Gospel

Who then was this Mark who wrote the gospel? The New Testament tells us a good deal about him. He was the son of a well-to-do lady of Jerusalem whose name was Mary, and whose house was a rallying-point and meeting place of the early church (Act_12:12 ). From the very beginning Mark was brought up in the very centre of the Christian fellowship.

Mark was also the nephew of Barnabas, and when Paul and Barnabas set out on their first missionary journey they took Mark with them to be their secretary and attendant (Act_12:25 ). This journey was a most unfortunate one for Mark. When they reached Perga, Paul proposed to strike inland up to the central plateau; and for some reason Mark left the expedition and went home (Act_13:13 ).

He may have gone home because he was scared to face the dangers of what was notoriously one of the most difficult and dangerous roads in the world, a road hard to travel and haunted by bandits. He may have gone home because it was increasingly clear that the leadership of the expedition was being assumed by Paul and Mark may have felt with disapproval that his uncle was being pushed into the background. He may have gone home because he did not approve of the work which Paul was doing. Chrysostom--perhaps with a flash of imaginative insight--says that Mark went home because he wanted his mother!

Paul and Barnabas completed their first missionary journey and then proposed to set out upon their second. Barnabas was anxious to take Mark with them again. But Paul refused to have anything to do with the man "who had withdrawn from them in Pamphylia." (Act_15:37-40 .) So serious was the difference between them that Paul and Barnabas split company, and, so far as we know, never worked together again.

For some years Mark vanishes from history. Tradition has it that he went down to Egypt and founded the Church of Alexandria there. Whether or not that is true we do not know, but we do know that when Mark re-emerges it is in the most surprising way. We learn to our surprise that when Paul writes the letter to the Colossians from prison in Rome Mark is there with him (Col_4:10 ). In another prison letter, to Philemon, Paul numbers Mark among his fellow-labourers (Phm_1:24 ). And, when Paul is waiting for death and very near the end, he writes to Timothy, his right-hand man, and says, "Take Mark and bring him with you; for he is a most useful servant to me." (2Ti_4:11 .) It is a far cry from the time when Paul contemptuously dismissed Mark as a quitter. Whatever had happened Mark had redeemed himself. He was the one man Paul wanted at the end.

MarkSources Of Information

The value of any manstory will depend on the sources of his information. Where, then, did Mark get his information about the life and work of Jesus? We have seen that his home was from the beginning a Christian centre of Jerusalem. Many a time he must have heard people tell of their personal memories of Jesus. But it is most likely that he had a source of information without a superior.

Towards the end of the second century there was a man called Papias who liked to obtain and transmit such information as he could glean about the early days of the Church. He tells us that Markgospel is nothing other than a record of the preaching material of Peter, the greatest of the apostles. Certainly Mark stood so close to Peter, and so near to his heart, that Peter could call him "Mark, my son." (1Pe_5:13 .) Here is what Papias says:

"Mark, who was Peterinterpreter, wrote down accurately, though

not in order, all that he recollected of what Christ had said or

done. For he was not a hearer of the Lord or a follower of his. He

followed Peter, as I have said, at a later date, and Peter adapted

his instruction to practical needs. without any attempt to give

the Lordwords systematically. So that Mark was not wrong in

writing down some things in this way from memory, for his one

concern was neither to omit nor to falsify anything that he had

heard."

We may then take it that in his gospel we have what Mark remembered of the preaching material of Peter himself.

So, then, we have two great reasons why Mark is a book of supreme importance. First, it is the earliest of all the gospels; if it was written just shortly after Peter died its date will be about A.D. 65. Second, it embodies the record of what Peter preached and taught about Jesus; we may put it this way--Mark is the nearest approach we will ever possess to an eyewitness account of the life of Jesus.

The Lost Ending

There is a very interesting thing about Markgospel. In its original form it stops at Mar_16:8 . We know that for two reasons. First, the verses which follow (Mar_16:9-20 ) are not in any of the great early manuscripts; only later and inferior manuscripts contain them. Second, the style of the Greek is so different that they cannot have been written by the same person as wrote the rest of the gospel.

But the gospel cannot have been meant to stop at Mar_16:8 . What then happened? It may be that Mark died, perhaps even suffered martyrdom, before he could complete his gospel. More likely, it may be that at one time only one copy of the gospel remained, and that a copy in which the last part of the roll on which it was written had got torn off. There was a time when the church did not much use Mark, preferring Matthew and Luke. It may well be that Markgospel was so neglected that all copies except for a mutilated one were lost. If that is so we were within an ace of losing the gospel which in many ways is the most important of all.

The Characteristics Of MarkGospel

Let us look at the characteristics of Markgospel so that we may watch for them as we read and study it.

(i) It is the nearest thing we will ever get to a report of Jesusife. Markaim was to give a picture of Jesus as he was. Westcott called it "a transcript from life." A. B. Bruce said that it was written "from the viewpoint of loving, vivid recollection," and that its great characteristic was realism.

If ever we are to get anything approaching a biography of Jesus, it must be based on Mark, for it is his delight to tell the facts of Jesusife in the simplest and most dramatic way.

(ii) Mark never forgot the divine side of Jesus. He begins his gospel with the declaration of faith, "The beginning of the gospel of Jesus Christ, the Son of God." He leaves us in no doubt what he believed Jesus to be. Again and again he speaks of the impact Jesus made on the mind and heart of those who heard him. The awe and astonishment which he evoked are always before Markmind. "They were astonished at his teaching." (Mar_1:22 .) "They were all amazed." (Mar_1:27 .) Such phrases occur again and again. Not only was this astonishment in the minds of the crowds who listened to Jesus; it was still more in the minds of the inner circle of the disciples. "And they were filled with awe, and said to one another, o then is this, that even wind and sea obey him? (Mar_4:41 .) "And they were utterly astounded." (Mar_6:51 .) "The disciples were amazed at his words." (Mar_10:24 , Mar_10:26 .)

To Mark, Jesus was not simply a man among men; he was God among men, ever moving them to a wondering amazement with his words and deeds.

(iii) At the same time, no gospel gives such a human picture of Jesus. Sometimes its picture is so human that the later writers alter it a little because they are almost afraid to say what Mark said. To Mark Jesus is simply "the carpenter." (Mar_6:3 .) Later Matthew alters that to "the carpenterson" (Mat_13:55 ), as if to call Jesus a village tradesman is too daring. When Mark is telling of the temptations of Jesus, he writes, "The Spirit drove him into the wilderness." (Mar_1:12 .) Matthew and Luke do not like this word drove used of Jesus, so they soften it down and say, "Jesus was led by the Spirit into the wilderness." (Mat_4:1 ; Luk_4:1 .) No one tens us so much about the emotions of Jesus as Mark does. Jesus sighed deeply in his spirit (Mar_7:34 ; Mar_8:12 ). He was moved with compassion (Mar_6:34 ). He marvelled at their unbelief (Mar_6:6 ). He was moved with righteous anger (Mar_3:5 ; Mar_8:33 ; Mar_10:14 ). Only Mark tells us that when Jesus looked at the rich young ruler he loved him (Mar_10:21 ). Jesus could feel the pangs of hunger (Mar_11:12 ). He could be tired and want to rest (Mar_6:31 ).

It is in Markgospel, above all, that we get a picture of a Jesus of like passions with us. The sheer humanity of Jesus in Markpicture brings him very near to us.

(iv) One of the great characteristics of Mark is that over and over again he inserts the little vivid details into the narrative which are the hall-mark of an eyewitness. Both Matthew and Mark tell of Jesus taking the little child and setting him in the midst. Matthew (Mat_18:2 ) says, "And calling to him a child, he put him in the midst of them." Mark adds something which lights up the whole picture (Mar_9:36 ). "And he took a child and put him in the midst of them; and taking him in his arms, he said to them..." In the lovely picture of Jesus and the children, when Jesus rebuked the disciples for keeping the children from him, only Mark finishes, "and he took them in his arms and blessed them, laying his hands upon them." (Mar_10:13-16 ; compare Mat_19:13-15 ; Luk_18:15-17 .) All the tenderness of Jesus is in these little vivid additions. When Mark is telling of the Feeding of the Five Thousand he alone tells how they sat down in hundreds and in fifties, looking like vegetable beds in a garden (Mar_6:40 ) and immediately the whole scene rises before us. When Jesus and his disciples were on the last journey to Jerusalem, only Mark tells us, "and Jesus went before them." (Mar_10:32 ; compare Mat_20:17 ; Luk_18:31 ); and in that one vivid little phrase all the loneliness of Jesus stands out. When Mark is telling the story of the stilling of the storm he has one little sentence that none of the other gospel-writers have. "And he was in the hinder part of the ship asleep on a pillow" (Mar_4:38 ). And that one touch makes the picture vivid before our eyes.

There can be little doubt that all these details are due to the fact that Peter was an eyewitness and was seeing these things again with the eye of memory.

(v) Markrealism and his simplicity come out in his Greek style.

(a) His style is not carefully wrought and polished. He tells the story as a child might tell it. He adds statement to statement connecting them simply with the word "and." In the third chapter of the gospel, in the Greek, there are 34 clauses or sentences one after another introduced by "and" after one principal verb. It is the way in which an eager child would tell the story.

(b) He is very fond of the words "and straightway," "and immediately." They occur in the gospel almost 30 times. It is sometimes said of a story that "it marches." But Markstory does not so much march; he rushes on in a kind of breathless attempt to make the story as vivid to others as it is to himself.

(c) He is very fond of the historic present. That is to say, in the Greek he talks of events in the present tense instead of in the past. "And when Jesus heard it, he says to them, ose who are strong do not need a doctor, but those who are ill (Mar_2:17 .) "And when they come near to Jerusalem, to Bethphage and to Bethany, to the Mount of Olives, he sends two of his disciples, and says to them, into the village opposite you... (Mar_11:1-2 .) "And immediately, while he was still speaking, Judas, one of The Twelve, comes." (Mar_14:43 .)

Generally speaking we do not keep these historic presents in translation, because in English they do not sound well; but they show how vivid and real the thing was to Markmind, as if it was happening before his very eyes.

(d) He quite often gives us the very Aramaic words which Jesus used. To Jairus aughter, Jesus said, "Talitha (G5008) cumi (G2891)." (Mar_5:41 .) To the deaf man with the impediment in his speech he said, "Ephphatha (G2188)." (Mar_7:34 .) The dedicated gift is "Corban (G2878)." (Mar_7:11 .) In the Garden he says, "Abba (G5), Father." (Mar_14:36 .) On the Cross he cries, "Eloi (G1682) Eloi (G1682) lama (G2982) sabachthani (G4518)?" (Mar_15:34 .)

There were times when Peter could hear again the very sound of Jesusoice and could not help giving the thing to Mark in the very words that Jesus spoke.

The Essential Gospel

It would not be unfair to call Mark the essential gospel. We will do well to study with loving care the earliest gospel we possess, the gospel where we hear again the preaching of Peter himself.

FURTHER READING

P. Carrington, According to Mark (E)

R. A. Cole, The Gospel According to St Mark (TC; E)

C. E. B. Cranfield, The Gospel According to St. Mark (CGT; G)

F. C. Grant, The Earliest Gospel (E)

A. M. Hunter, St Mark (Tch; E)

Sherman E. Johnson, The Gospel According to St Mark (ACB; E)

R. H. Lightfoot, The Gospel Message of St Mark (E)

A. Menzies, The Earliest Gospel (G)

D. E. Nineham, The Gospel of St Mark (PC; E)

A. E. J. Rawlinson, The Gospel According to St Mark (WC; E)

H. B. Swete, The Gospel According to St Mark (MmC; G)

V. Taylor, The Gospel According to St Mark (MmC; G)

C. H. Turner, St Mark (E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

CGT: Cambridge Greek Text

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

Tch: Torch Commentary

WC: Westminster Commentary

E: English Text

G: Greek Text

Barclay: Mark 10 (Chapter Introduction)

For Better Or For Worse (Mar_10:1-12)

Of Such Is The Kingdom Of Heaven (Mar_10:13-16)

How Much Do You Want Goodness? (Mar_10:17-22)

The Peril Of Riches (Mar_10:23-27)

Christ Is No Man's Debtor (Mar_10:28-31)

The Approaching End (Mar_10:32-34)

The Request Of Ambition (Mar_10:35-40)

The Price Of Man's Salvation (Mar_10:41-45)

A Miracle By The Wayside (Mar_10:46-52)

Constable: Mark (Book Introduction)

Introduction

Writer

The writer did not identify himself as the writer anywhere in this Gospel. There are many statements of the early church fathers, however, that identify John Mark as the writer.

The earliest reference of this type is in Eusebius' Ecclesiastical History (c. 326 A.D.).¹ Eusebius quoted Papius' Exegesis of the Lord's Oracles (c. 140 A.D.), a work now lost. Papius quoted "the Elder," probably the Apostle John, who said the following things about this Gospel. Mark wrote it though he was not a disciple of Jesus during Jesus' ministry nor an eyewitness of Jesus' ministry. He accompanied the Apostle Peter and listened to his preaching. He based his Gospel on the eyewitness account and spoken ministry of Peter. Mark did not write his Gospel in strict chronological sequence, but he recorded accurately what Peter remembered of Jesus' words and deeds. He considered himself an interpreter of Peter's content. By this John probably meant that Mark recorded the teaching of Peter for the church though not necessarily verbatim as Peter expressed himself.² Finally the Apostle John said that Mark's account is wholly reliable.

Another important source of the tradition that Mark wrote this Gospel is the Anti-Marcionite Prologue to Mark (160-180 A.D.). It also stated that Mark received his information from Peter. Moreover it recorded that Mark wrote after Peter died and that he wrote this Gospel in Italy.

Irenaeus (c. 180-185 A.D.), another early church father, added that Mark wrote after Peter and Paul had died.³

Other early tradition documenting these facts comes from Justin Martyr (c. 150-160 A.D.), Clement of Alexandria (c. 195 A.D.), Tertullian (c. 200 A.D.), the Muratorian Canon (c. 200 A.D.), and Origen (c. 230 A.D.). Significantly this testimony dates from the end of the second century. Furthermore it comes from three different centers of early Christianity: Asia Minor (modern Turkey), Rome (in Italy), and Alexandria (in Egypt). Thus there is strong evidence that Mark wrote this Gospel.

The Mark in view is the John Mark mentioned frequently in the New Testament (Acts 12:12, 25; 13:5, 13; 15:36-39; Col. 4:10; Phile. 24; 2 Tim. 4:11; 1 Pet. 5:13). He was evidently a relative of Barnabas who accompanied Barnabas and Paul on their first missionary journey but left these apostles when they reached Perga. He became useful to Paul during Paul's second Roman imprisonment. He was also with Peter when Peter was in Rome, and Peter described him as his "son," probably his protégé.

It seems unlikely that the early church would have accepted this Gospel as authoritative, since its writer was a secondary figure, without having convincing proof that Mark wrote it. Perhaps Luke showed special interest in John Mark in Acts because he was the writer of this Gospel more than because he caused a breach between Paul and Barnabas.⁴

Date

The earliest Mark could have written, if the testimonies of the Anti-Marcionite Prologue and Irenaeus are correct, was after the death of Peter and Paul. The most probable dates of Peter's martyrdom in Rome are 64-67 A.D. Paul probably died as a martyr there in 67-68 A.D. Clement of Alexandria and Origen both placed the composition of this Gospel during Peter's lifetime. This may mean that Mark wrote shortly before Peter died. Perhaps Mark began his Gospel during Peter's last years in Rome and completed it after Peter's death.

The latest Mark could have written was probably 70 A.D. when Titus destroyed Jerusalem. Many scholars believe that since no Gospel writer referred to this event, which fulfilled prophecy, they all wrote before it.

To summarize, Mark probably wrote this Gospel sometime between 63 and 70 A.D.

Origin and Destination

Early tradition says Mark wrote in Italy⁵ and in Rome.⁶

This external testimony finds support in the internal evidence of the Gospel itself. Many indications in the text point to Mark's having written for Gentile readers originally, particularly Romans. He explained Jewish customs that would have been strange to Gentile readers (e.g., 7:2-4; 15:42). He translated Aramaic words that would have been unfamiliar to Gentiles (3:17; 5:41; 7:11, 34; 15:22). Compared to Matthew and Luke he used many Latinisms and Latin loan words indicating Roman influence. He showed special interest in persecution and martyrdom that would have been of special interest to Roman readers when he wrote (e.g., 8:34-38; 13:9-13). Christians were suffering persecution in Rome and throughout the empire then. Finally the early circulation and widespread acceptance of this Gospel among Christians suggest that it originated from and went to a powerful and influential church.⁷

Characteristics

Notice first some linguistic characteristics. Mark used a relatively limited vocabulary when he wrote this Gospel. For example, he used only about 80 words that occur nowhere else in the Greek New Testament compared with Luke's Gospel that contains about 250 such words. Another unique feature is that Mark also liked to transliterate Latin words into Greek. However the Aramaic language also influenced Mark's Greek. He evidently translated into Greek many of Peter's stories that Peter spoke in Aramaic. The result was sometimes rather rough and ungrammatical Greek compared with Luke who had a much more polished style of writing. However, Mark used a forceful, fresh, and vigorous style of writing. This comes through in his frequent use of the historical present tense that expresses action as happening at once. It is also obvious in his frequent use of the Greek adverb euthys translated "immediately."⁸ The resulting effect is that as one reads Mark's Gospel one feels that he or she is reading a reporter's eyewitness account of the events.

"Though primarily engaged in an oral rather than a written ministry, D. L. Moody was in certain respects a modern equivalent to Mark as a communicator of the gospel. His command of English was seemingly less than perfect and there were moments when he may have wounded the grammatical sensibilities of some of the more literate members of his audiences, but this inability never significantly hindered him in communicating the gospel with great effectiveness. In a similar way, Mark's occasional literary lapses have been no handicap to his communication in this gospel in which he skillfully set forth the life and ministry of Jesus."⁹

Mark also recorded many intimate details that only an eyewitness would observe (e.g., 1:27, 41, 43; 2:12; 3:5; 7:34; 9:5-6, 10; 10:24, 32). He addressed his readers directly (e.g., 2:10; 7:19), through Jesus' words (e.g., 13:37), and with the use of rhetorical questions addressed to them (e.g., 4:41). This gives the reader the exciting feeling that he or she is interacting with the story personally. It also impresses the reader with the need for him or her to respond to what the story is presenting. Specifically Mark wanted his readers to believe that Jesus is the Messiah and the Son of God and to follow Him.

Mark stressed Jesus' acts and gave a prominent place to His miracles in this Gospel. He recorded fewer of Jesus' words and more of His works. Jesus comes through Mark's Gospel as a man of action. Mark emphasized Jesus' role as the Servant of the Lord.

"Mark's story of Jesus is one of swift action and high drama. Only twice, in chapters 4 and 13, does Jesus pause to deliver extended discourses."¹⁰

Candor also marks this Gospel. Mark did not glorify the disciples but recorded them doing unflattering things such as criticizing Jesus. He also described the hostility of Jesus' family members toward Him. He stressed the human reactions and emotions of Jesus.

This Gospel presents a high christology beginning with the introduction of Jesus as the Son of God (1:1). Mark revealed Jesus' preference for the title "Son of man," which He used to describe Himself frequently.

Purpose

These characteristics help us understand Mark's purpose for writing, which he did not state directly. Mark's purpose was not just to give his readers a biographical or historical account of Jesus' life. He had a more practical purpose. The biographical material he chose to include and omit suggests that he wanted to enable his Christian readers to endure suffering and persecution for their faith effectively. To do this he recorded much about Jesus' sufferings. About one third of this Gospel deals with the passion of Jesus. Moreover there are many other references to suffering throughout the book (e.g., 1:12-13; 3:21-22, 30-35; 8:34-38; 10:30, 33-34, 45; 13:8, 11-13). Clearly Mark implied that faithfulness and obedience as a disciple of Jesus will inevitably result in opposition, suffering, and perhaps death. This emphasis would have ministered to the original readers who were undergoing persecution for their faith. It is a perennial need in pastoral ministry.¹¹

Mark had a theological as well as a pastoral purpose in writing. It was to stress the true humanity of the Son of God. Whereas Matthew presented Jesus as the Messiah, Mark showed that He was the human servant of God who suffered as no other person has suffered. Mark stressed Jesus' obedience to His Father's will. This emphasis makes Jesus an example for all disciples to follow (10:45). One wonders if Mark presented Jesus as he did to balance a tendency that existed in the early church to think of Jesus as divine but not fully human.

Mark's position among the Gospels

It is common today for scholars to hold Markan priority. This is the view that Mark wrote his Gospel first and the other Gospel evangelists wrote after he did. This view has become popular since the nineteenth century. Before that most biblical scholars believed that Matthew wrote his Gospel first. Since then many scholars have concluded that Mark was one of the two primary sources that the other Synoptic Gospel writers used, the other being Q.¹² There is presently no definitive solution to this problem of which came first.

Scholars favoring Markan priority base their view on the fact that Mark contains about 90% of what is in Matthew and about 40% of what is in Luke. Matthew and Luke usually follow Mark's order of events, and they rarely agree against the content of Mark when they all deal with the same subject. Matthew and Luke also often repeat Mark's wording, and they sometime interpret and tone down some of Mark's statements. Normally Mark's accounts are fuller than Matthew and Luke's suggesting that they may have edited his work.

However sometimes Matthew and Luke agree against Mark in a particular account. Luke omitted a large section of Mark's material including all of what is in Mark 6:45-8:26. Moreover in view of the traditional dating of Mark late in the 60s, if Mark wrote first, Matthew and Luke must have written after the fall of Jerusalem. This seems unlikely since that event fulfilled prophecy, but neither writer cited the fulfillment as such.¹³

All things considered I favor Matthean priority. However this debate is not crucial to the interpretation of the text.

Message¹⁴

Matthew presents Jesus in the purple and gold of royalty. Mark portrays Him in the brown and green of a servant who has come to do His Father's will.

The message of the book is similar to Matthew's message. A concise statement of it appears in 1:14-15. This is the message that Jesus proclaimed throughout His earthly ministry.

Another verse that is key to understanding the message of this Gospel is 10:45. This verse provides the unique emphasis of the book, Jesus' role as a servant, and a general outline of its contents.

First, the Son of Man came. That is the secret of the Incarnation. The Son of Man was God incarnate in human nature. His identity is a major theme in this Gospel.

Second, the Son of Man did not come to be ministered to but to minister. That is the secret of service. This Gospel also has much to teach disciples about service to God and mankind.

Third, the Son of Man came to give His life a ransom for many. That is the secret of His sufferings. Mark's Gospel stresses the sufferings of the Suffering Servant of the Lord. Mark is the Gospel of the Servant of God.

Jesus was, of course, by nature the Son of God. He is and ever has been equal with the Father because He shares the same divine nature. However in the Incarnation, Jesus became the Servant of God.

The idea of a divine Servant of God was an Old Testament revelation. Isaiah had more to say about the Servant of the Lord than any other Old Testament prophet, though many other prophets spoke of Him too.

In the New Testament the Apostle Paul expounded the significance of Jesus becoming the Servant of God more than any other writer. His great Kenosis passage in Philippians 2 helps us grasp what it meant for the Son of God to become the Servant of God. In the Incarnation, Jesus limited Himself. He did not cease to be God, but He poured Himself into the nature and body of a man. This limited His divine powers. Moreover He submitted Himself to a mission that the Father prescribed for Him that constrained His divine freedom. Mark presents Jesus as a real man who was also God in the role of a servant.

Let us consider first the nature of Jesus' service. The first and the last verses of this Gospel help us understand the nature of Jesus' service. Notice 1:1.

The second person of the Trinity became a servant to create a gospel, to provide good news for human beings. This good news is that Jesus has provided salvation for mankind. To provide salvation the eternal Son became a servant. Whenever the Bible speaks of Jesus as a servant it is always talking about His providing salvation.

Mark began by citing Isaiah who predicted the Servant of God (1:3, from Isa. 40:3). The quotation from Malachi in verse 2 is only introductory. This is very significant because Mark, unlike Matthew, rarely quoted from the Old Testament. Isaiah pictured One who would come to accomplish God's purpose of providing a final salvation. His picture of the Servant became more distinct and detailed, like a portrait under construction, until in chapter 53 Isaiah depicted the Servant's awful sufferings. This chapter is the great background for the second Gospel, as Psalm 110 lies behind the first Gospel.

The picture of the Servant suffering on the Cross is the last in a series that Mark has given us. He also shows the Servant suffering in His struggle against the forces of Satan and His demons. Another picture is of the Servant suffering the opposition of Israel's religious leaders. Another one is of the Servant suffering the dullness and misunderstanding of even His own disciples. These are all major themes in Mark's Gospel that have in common the view of Jesus as the Suffering Servant.

Turning to the Apostle Paul's theological exposition of the Suffering Servant theme in Scripture we note that he picked up another of Mark's emphases. Mark did not just present Jesus as the Suffering Servant as an interesting theological revelation. He showed what that means for disciples of the Suffering Servant. We need to adopt the same attitude that Jesus had (Phil. 2:5). Disciples of the Suffering Servant should expect and prepare for the same experiences He encountered. We need to have the same graciousness, humility, and love that He did. The Son of God emptied Himself to become a servant of God and man. We must also sacrifice ourselves for the same purpose.

Isaiah revealed that the central meaning of the Servant's mission was to provide salvation through self-sacrifice (Isa. 53). Paul also revealed that the Son became a servant to provide salvation through self-sacrifice (Phil. 2). The only sense in which the Son of God became the Servant of the Lord is that He created a gospel by providing salvation from the slavery of sin.

When Jesus began His public ministry He announced, "The time is fulfilled" (1:15). The person Isaiah and the other prophets had predicted had drawn near. God had drawn near by becoming a man. He had drawn near in the form of a humble servant. He was heading for the Cross. He would conquer what had ruined man and nature. He would provide good news for humankind, and He would return one day to establish His righteous empire over all the earth in grace and glory.

"Jesus" was His human name. "Messiah" was the title that described His role, though most people misunderstood it. "Son of God" was the title that represented His deity. These three are primary in Mark's Gospel.

Second, we need to observe what Mark teaches about the characteristics of Jesus' service.

Note Jesus' sympathy with sinners. Mark recorded no word of severity coming from Jesus' lips for sinners. Jesus reserved His severity for hypocrites, those who pretend to be righteous but are really rotten. He was hard on them because they ruined the lives of other people.

Sympathy comes from suffering. We have sympathy for someone who is undergoing some painful experience that we have gone through. It is hard to sympathize with someone whose experience is foreign to us.

Sympathy comes from suffering and it manifests itself in sacrifice. It involves bearing one another's burdens. Jesus' sympathy for us sinners arose from His sharing our sufferings, and it became obvious when He sacrificed Himself for us. If there was ever anyone who bore the burdens of others, it was Jesus (10:45).

Third, note the result of Jesus' service. It is the gospel. Reference to the gospel opens and closes this book (1:1; 16:20). The gospel is the good news that Jesus Christ died for our sins according to the Scriptures, that He was buried, and that He was raised on the third day according to the Scriptures (1 Cor. 15:3-4).

When Jesus arose from the dead, His disciples were fearful, and they refused to believe He was alive. Jesus' strongest words of criticism of them occur in 16:14. This is the climax of the theme of the disciples' unbelief that runs through this Gospel. Look what He said to them immediately after that (16:15). He sent them out to proclaim the good news of salvation accomplished to every creature. The resurrection of the Servant is the great proof of the acceptability of His service, and it demands service of His disciples.

The abiding appeal of this book is, "Repent and believe the gospel" (1:15). Repenting is preliminary. Believing is the essential call.

Jesus did not preach that people should believe into the gospel (Gr. eis) nor that they should believe close to the gospel (Gr. apo). He called them to rest in the gospel (Gr. en). The gospel is a sphere of rest. We can have confidence in the gospel, put our trust in it, and rest in it.

The unbelievers in Mark's Gospel refused to rest in the reality that Jesus was not just a human Messiah come to deliver Israel from Rome but the divine Son of God. The disciples had little rest because they still could not overcome the limited traditional misconceptions of Messiah's role in history even though they believed that Jesus was God's Son.

The application of this Gospel to the church as a whole is, "Believe the gospel." As the disciples believed but struggled to believe, so the church needs to have a continuing and growing confidence in the gospel of the Servant of God.

It is a message of pardon and of power. Peter had to learn that it was a message of pardon after his triple denial of Jesus. All the disciples had to learn it is a message of power after they refused to believe that God had raised Jesus back to life.

When the church loses its confidence in the gospel, its service becomes weak. If we doubt the power of the gospel, we have no message for people who are the servants of sin. The measure of our confidence in the gospel will be the measure of our effectiveness as God's servants.

How can we have greater confidence in the gospel? It is not by studying or trying or experiencing. It is by the illuminating work of God's Holy Spirit in our hearts. Jesus' disciples were blind until God opened their eyes first to Jesus' true identity and then to Jesus' central place in time and history. They huddled in unbelief following the resurrection until the Holy Spirit illuminated their understanding about the significance of the resurrection. Then they went everywhere proclaiming the gospel (16:20).

Mark calls individual disciples of Jesus to believe in this gospel, to rest in it for pardon from sin and for power for service. It tells the story of the perfect Servant of God whose perfected service is perfecting salvation. God's Son became a servant to get near people, to help them, to lift us. That is the good news people need to hear. That is what it means to preach the gospel.

Constable: Mark (Outline)

Outline

I. Introduction 1:1-13

A. The title of the book 1:1

B. Jesus' preparation for ministry 1:2-13

1. The ministry of John the Baptist 1:2-8

2. The baptism of Jesus 1:9-11

3. The temptation of Jesus 1:12-13

II. The Servant's early Galilean ministry 1:14-3:6

A. The beginning of Jesus' ministry 1:14-20

1. The message of the Servant 1:14-15

2. The first disciples of the Servant 1:16-20

B. Early demonstrations of the Servant's authority 1:21-34

1. Jesus' teaching and healing in the Capernaum synagogue 1:21-28

2. The healing of Peter's mother-in-law 1:29-31

3. Jesus' healing of many Galileans after sundown 1:32-34

C. Jesus' early ministry throughout Galilee 1:35-45

1. The first preaching tour of Galilee 1:35-39

2. The cleansing of a leprous Jew 1:40-45

D. Jesus' initial conflict with the religious leaders 2:1-3:6

1. The healing and forgiveness of a paralytic 2:1-12

2. The call of Levi and his feast 2:13-17

3. The religious leaders' question about fasting 2:18-22

4. The controversies about Sabbath observance 2:23-3:6

III. The Servant's later Galilean ministry 3:7-6:6a

A. The broadening of Jesus' ministry 3:7-19

1. Jesus' ministry to the multitudes 3:7-12

2. Jesus' selection of 12 disciples 3:13-19

B. The increasing rejection of Jesus and its result 3:20-4:34

1. The increasing rejection of Jesus 3:20-35

2. Jesus' teaching in parables 4:1-34

C. Jesus' demonstrations of power and the Nazarenes' rejection 4:35-6:6a

1. The demonstrations of Jesus' power 4:35-5:43

2. Jesus rejection by the Nazarenes 6:1-6a

IV. The Servant's self-revelation to the disciples 6:6b-8:30

A. The mission of the Twelve 6:6b-30

1. The sending of the Twelve 6:6b-13

2. The failure of Antipas to understand Jesus' identity 6:14-29

3. The return of the Twelve 6:30

B. The first cycle of self-revelation to the disciples 6:31-7:37

1. The feeding of the 5,000 6:31-44

2. Jesus' walking on the water and the return to Galilee 6:45-56

3. The controversy with the Pharisees and scribes over defilement 7:1-23

4. Jesus' teaching about bread and the exorcism of a Phoenician girl 7:24-30

5. The healing of a deaf man with a speech impediment 7:31-36

6. The preliminary confession of faith 7:37

C. The second cycle of self-revelation to the disciples 8:1-30

1. The feeding of the 4,000 8:1-9

2. The return to Galilee 8:10

3. Conflict with the Pharisees over signs 8:11-13

4. Jesus' teaching about the yeast of the Pharisees and Herod 8:14-21

5. The healing of a blind man near Bethsaida 8:22-26

6. Peter's confession of faith 8:27-30

V. The Servant's journey to Jerusalem 8:31-10:52

A. The first passion prediction and its lessons 8:31-9:29

1. The first major prophecy of Jesus' passion 8:31-33

2. The requirements of discipleship 8:34-9:1

3. The Transfiguration 9:2-8

4. The coming of Elijah 9:9-13

5. The exorcism of an epileptic boy 9:14-29

B. The second passion prediction and its lessons 9:30-10:31

1. The second major prophecy of Jesus' passion 9:30-32

2. The pitfalls of discipleship 9:33-50

3. Lessons concerning self-sacrifice 10:1-31

C. The third passion prediction and its lessons 10:32-52

1. The third major prophecy of Jesus' passion 10:32-34

2. Jesus' teaching about serving 10:35-45

3. The healing of a blind man near Jericho 10:46-52

VI. The Servant's ministry in Jerusalem chs. 11-13

A. Jesus' formal presentation to Israel 11:1-26

1. The Triumphal Entry 11:1-11

2. Jesus' judgment on unbelieving Israel 11:12-26

B. Jesus' teaching in the temple 11:27-12:44

1. The controversy over Jesus' authority 11:27-12:12

2. The controversy over Jesus' teaching 12:13-37

3. Jesus' condemnation of hypocrisy and commendation of reality 12:38-44

C. Jesus teaching on Mt. Olivet ch. 13

1. The setting 13:1-4

2. Warnings against deception 13:5-8

3. Warnings about personal danger during deceptions 13:9-13

4. The coming crisis 13:14-23

5. The second coming of the Son of 13:24-27

6. The time of Jesus' return 13:28-32

7. The concluding exhortation 13:33-37

VII. The Servant's passion ministry chs. 14-15

A. The Servant's anticipation of suffering 14:1-52

1. Jesus' sufferings because of betrayal 14:1-11

2. Jesus' sufferings because of desertion 14:12-52

B. The Servant's endurance of suffering 14:53-15:47

1. Jesus' Jewish trial 14:53-15:1

2. Jesus' Roman trial 15:2-20

3. Jesus' crucifixion, death, and burial 15:21-47

VIII. The Servant's resurrection ch. 16

A. The announcement of Jesus' resurrection 16:1-8

B. The appearances and ascension of Jesus 16:9-20

1. Three post-resurrection appearances 16:9-18

2. Jesus' ascension 16:19-20

Constable: Mark

Mark

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Haydock: Mark (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MARK.

INTRODUCTION.

St. Mark, who wrote this Gospel, is called by St. Augustine, the abridger of St. Matthew; by St. Jerome, the disciple and interpreter of St. Peter; and according to Origen and St. Jerome, he is the same Mark whom St. Peter calls his son. Stilting, the Bollandist, (in the life of St. John Mark, T. vii. Sep. 27, p. 387, who was son of the sister of St. Barnabas) endeavours to prove that this was the same person as our evangelist; and this is the sentiment of St. Jerome, and some others: but the general opinion is that John, surnamed Mark, mentioned in Acts xii. was a different person. He was the disciple of St. Paul, and companion of St. Barnabas, and was with St. Paul, at Antioch, when our evangelist was with St. Peter at Rome, or at Alexandria, as Eusebius, St. Jerome, Baronius, and others observe. Tirinus is of opinion that the evangelist was not one of the seventy-two disciples, because as St. Peter calls him his son, he was converted by St. Peter after the death of Christ. St. Epiphanius, however, assures us he was one of the seventy-two, and forsook Christ after hearing his discourse on the Eucharist, (John vi.) but was converted by St. Peter after Christ's resurrection, hær. 51, chap. v. p. 528. --- The learned are generally of opinion, that the original was written in Greek, and not in Latin; for, though it was written at the request of the Romans, the Greek language was commonly understood amongst them; and the style itself sufficiently shews this to have been the case: ---

----------Omnia Græce;

Cum sit turpe magis nostris nescire Latine.--- Juvenal, Satyr vi.

The old manuscript in Latin, kept at Venice, and supposed by some to be the original, is shewn by Montfaucon and other antiquaries, to have been written in the sixth century, and contains the oldest copy extant of St. Jerome's version. --- St. Peter revised the work of St. Mark, approved of it, and authorized it to be read in the religious assemblies of the faithful; hence some, as we learn from Tertullian, attributed this gospel to St. Peter himself. St. Mark relates the same facts as St. Matthew, and often in the same words: but he adds several particular circumstances, and changes the order of the narration, in which he agrees with St. Luke and St. John. He narrates two histories not mentioned by St. Matthew; the widow's two mites, and Christ's appearing to the two disciples on the road to Emmaus; also some miraculous cures; (Mark i. 40; vii. 32; viii. 22, 26) and omits many things noticed by St. Matthew ... But nothing proves clearly, as Dom. Ceillier and others suppose, that he made use of St. Matthew's gospel. In his narrative he is concise, and he writes with a more pleasing simplicity and elegance.

It is certain that St. Mark was sent by St. Peter into Egypt, and was by him appointed bishop of Alexandria, (which, after Rome, was accounted the second city of the world) as Eusebius, St. Epiphanius, St. Jerome, and others assure us. He remained here, governing that flourishing church with great prudence, zeal, and sanctity. He suffered martyrdom in the 14th year of the reign of Nero, in the year of Christ 68, and three years after the death of Sts. Peter and Paul, at Alexandria, on the 25th of April; having been seized the previous day, which was Sunday, at the altar, as he was offering to God the prayer of the oblation, or the mass.

====================

Gill: Mark (Book Introduction)

INTRODUCTION TO MARK

This is the title of the book, the subject of which is the Gospel; a joyful account of the ministry, miracles, actions, and sufferings of Christ: the writer of it was not one of the twelve apostles, but an evangelist; the same with John Mark, or John, whose surname was Mark: John was his Hebrew name, and Mark his Gentile name, Act 12:12, and was Barnabas's sister's son, Col 4:10, his mother's name was Mary, Act 12:12. The Apostle Peter calls him his son, 1Pe 5:13, if he is the same; and he is thought to have wrote his Gospel from him ^a, and by his order, and which was afterwards examined and approved by him ^b it is said to have been wrote originally in Latin, or in the Roman tongue: so say the Arabic and Persic versions at the beginning of it, and the Syriac version says the same at the end: but of this there is no evidence, any more, nor so much, as of Matthew's writing his Gospel in Hebrew. The old Latin copy of this, is a version from the Greek; it is most likely that it was originally written in Greek, as the rest of the New Testament.

College: Mark (Book Introduction)

FOREWORD

No story is more important than the story of Jesus. I am confident that my comments do not do it justice. Even granting the limitations of a historical commentary (see the Introduction) there is so much more to be said. Nevertheless, the completion of a commentary on the Gospel of Mark accomplishes a goal I have wanted to reach for many years. I pray that my comments will help readers to develop a deeper understanding of Mark's story of Jesus as a basis for reflecting on Jesus' significance for their own lives.

I thank College Press for the opportunity to write in this series. I thank my colleague at Harding Graduate School Richard Oster (whose commentary on 1 Corinthians has appeared in the same series) for reading my manuscript and making many valuable suggestions. Another friend and colleague John Mark Hicks also provided helpful comments on several sections.

Most of all I thank Nancy, Amy, and Stacey, whose love and support are the dearest things on earth to me. The blessing they have been to me is second only to the blessing God has given to us all in the story about which I have been privileged to comment.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

The intended audience of this book is the general reader with a serious interest in Scripture. This is not a work for scholars seeking to explore and press forward the edges of contemporary scholarship on Mark. Rather, I seek to make some of the fruits of others' scholarly research available to the general reader. I have been especially influenced by the commentaries by William Lane and Robert Gundry, the incomplete commentary on 1:1-8:26 by Robert Guelich, and the magisterial work on the death of Jesus by Raymond Brown. I often refer the reader to their scholarly works for further information, and even where I do not the reader would be well advised to consider them for a scholar's depth of treatment. Another fine source for further treatment with respect to many topics that arise in Mark is the Dictionary of Jesus and the Gospels , edited by Joel Green and Scot McKnight.

The purpose of the commentary is to provide a historical interpretation of the Gospel of Mark; that is, an interpretation of what Mark meant to say to his ancient audience. I write with the conviction that modern readers can only determine God's message to us after and on the basis of a determination of Mark's message to his ancient contemporaries. Because I believe God worked through Mark and inspired his work, I believe it has great relevance to every reader in every age. But we can only determine what it means to us if we have first determined what it meant when Mark wrote it. It is this latter task that it the focus of most commentaries, including this one. I will occasionally make comments about what a given passage means today, but not consistently. I will consistently comment on what Mark meant to say to his ancient readers. I hope and pray that my readers will recognize the contemporary relevance of Mark's work even though it will not be my purpose to point it out or illustrate it. My purpose is to provide a base to build on for contemporary application.

The commentary deals with historical meaning or intention on two levels. The first of those is the meaning intended by Mark for his contemporaries. John 21:25 says, "Jesus did many other things as well. If everyone of them were written down, I suppose that even the whole world would not have room for the books that would be written." John points out that every Gospel writer must be selective. That is true with respect to which stories or sayings are selected and with respect to the perspective from which they are told and the amount of detail which is provided. The commentary consistently asks why Mark might have made his particular choices (which I assume were made under divine guidance).

The second level of meaning is the level of the intent of the historical characters Mark wrote about, especially Jesus. What did Jesus intend to convey to his contemporaries by his words and actions? A major part of Mark's intended meaning is to convey his understanding of Jesus' intended meaning. Therefore, it is important to ask both "What did Mark want his contemporaries to understand from this action or saying?" and "What did Jesus want his contemporaries (two to three decades earlier) to understand from this action or saying?" Concerning the latter question, the commentary will focus primarily on what one could learn about Jesus' intentions from Mark's account alone. On a few occasions, another Gospel will be brought into the discussion - but primarily for the purpose of solving some ambiguity or otherwise illuminating Mark's account.

I have generally not commented on the scholarly disputes concerning the historicity of various events and sayings in Mark. Most of them arise from the presupposition that Jesus did not work miracles. In this commentary I presuppose that he did and I assume the basic historicity of Mark's account. I comment only on a few well known problems of historicity which do not stem from antisupernaturalistic presuppositions.

In general, I have sought to provide deeper treatment of any recurring subject at the point where it is first mentioned in the text. For example, the titles "Christ" and "Son of God" are discussed primarily when they first arise in 1:1, and "Son of Man" is discussed in connection with 2:10. This means that the first chapter of the commentary is particularly important. It also means that readers will often want to look at the first text that mentions a particular theme. For example, it is important to supplement the comments on the centurion's confession of Jesus as the Son of God at 15:39 with the comments on the Son of God title at 1:1.

I have commented on the NIV text. In some places where it seems deficient, I have provided an alternative translation, often from the NRSV. The commentary makes note of the most significant textual variants and my opinions concerning them, but does not provide a list of manuscripts, versions, or church fathers. Interested readers should use the United Bible Societies Greek New Testament .

AUTHORSHIP

The author of the Gospel of Mark is not indicated within the text itself. However, the traditional understanding of the author is supported by the title and by early Christian writers.

The titles of the Gospels are first found in ancient manuscripts dating from the late second or early third centuries. Some scholars readily dismiss them as late second century creations. It is true that they seem to be creations of early church tradition rather than of the authors themselves. This can be observed by noting their stereotypical form "The Gospel according to _________" and by the clearer evidence that other New Testament book titles were not original. For example, Paul would hardly have designated the letter we know as 1 Corinthians by that name. Not only did letters not need a name but in 1 Cor 5 he speaks about a former letter he had written them. The titles of Paul's letters and of the Gospels represent the perspectives of those who collected and circulated them.

But that does not mean they are not to be trusted. Martin Hengel has well argued that the titles of the Gospels go back to the earliest days of their collection and distribution. Papias, a bishop in Asia Minor in the early second century, apparently knew of them. So did his source, "the elder" - presumably a generation older than Papias. Hengel correctly argues that as soon as there was more than one Gospel to read at church, it would have become necessary to name them. The lack of competing titles suggests that these titles were uniformly applied from the earliest days.

The second most important piece of information concerning the authorship of Mark is a paragraph written by the above-named Papias, bishop of Hierapolis (near Colossae and Laodicea). The pertinent statements were preserved by Eusebius from Papias's work, Expositions of the Sayings of the Lord , which was probably written within the first three decades of the second century. According to Eusebius Papias wrote:

And the presbyter used to say this: "Mark became Peter's interpreter and wrote accurately all that he remembered, not indeed, in order, of the things said or done by the Lord. For he had not heard the Lord, nor had he followed him, but later on, as I said, followed Peter, who used to give teaching as necessity demanded but not making, as it were, an arrangement of the Lord's oracles, so that Mark did nothing wrong in writing down single points as he remembered them. For to one thing he gave attention, to leave out nothing of what he had heard and to make no false statements in them."

Papias believed a) that the author was a Mark closely associated with Peter and b) that what he wrote was essentially the preaching of Peter. These traditional understandings were repeated favorably by subsequent church fathers. Justin Martyr (writing c. A.D. 155-60) spoke of Mark's Gospel as "Peter's memoirs." In the late second century Irenaeus and Clement of Alexandria described Mark as writing Peter's preaching. In the early third century Origen and Tertullian affirm the same tradition. The early date of Papias and the widespread support of his statements suggest that they might be correct.

The connection between Peter and Mark is supported by Peter going to John Mark's mother's house in Acts 12:12 and by Peter's reference to "my son Mark" in 1 Pet 5:13. The idea that Mark's Gospel was based on Peter's preaching is probably trustworthy. It is probably also true that what Peter usually did was tell various individual stories about Jesus rather than a sustained account. Mark's Gospel, like the others, is not in strict chronological order, although it does generally follow chronological lines.

Acts 12:12 and 25 suggests that the Mark that Peter would later refer to as "my son" was the same as the John Mark who was a companion of Paul and Barnabas on the first missionary journey and a source of dispute between them over whether to take him on their return trip (Acts 15:36-40). Col 4:10; Phlm 24; and 2 Tim 4:11 indicate that Paul was eventually reconciled with John Mark (and that John Mark was Barnabas' cousin). According to Acts 12:12 John Mark was from Jerusalem, but Papias and other ancient writers say that he did not follow Jesus before Jesus' death.

I will assume the author was John Mark of Jerusalem and that his Gospel was to some extent based upon the preaching of Peter.

AUDIENCE AND PLACE OF COMPOSITION

In the late second century Clement of Alexandria commented on the circumstances of Mark's writing, including the audience he wrote for and the place where he wrote. According to Eusebius Clement believed that:

When Peter had publicly preached the word at Rome, and by the Spirit had proclaimed the Gospel, those present, who were many, exhorted Mark, as one who had followed him for a long time and remembered what had been spoken, to make a record of what was said: and that he did this, and distributed the Gospel among those that asked him. And that when the matter came to Peter's knowledge he neither strongly forbade it nor urged it forward.

However, Clement is not a very trustworthy source and his contemporary Irenaeus contradicted him by saying that Mark wrote his Gospel after the death of Peter.

Clement could be correct about Rome as the location for Mark's audience and his place of composition. Two other factors provide mild support for Rome. In 1 Pet 5:13, where Peter mentions Mark and calls him "my son," he indicates that he and Mark were in "Babylon." Most scholars believe Peter is referring to Rome, thus placing himself and Mark in Rome. Furthermore, Gundry and others argue that the frequent Latinisms (Latin loan words or other Latin influence on Mark's Greek) point to Italy. The Latinisms argument is, however, problematic. Some are not persuaded because many of the Latin terms used in Mark are military, judicial, or economic in nature and would be present throughout the empire.

What can be affirmed with more confidence is that Mark's audience contained many Gentiles. This is made clear in 7:3-4 when Mark must explain ritual cleanliness customs which he says are the practice of "all the Jews." Mark must envision non-Jews who would not know these practices. This does not mean he did not envision some Jews reading his work, but only that he included comments clearly aimed at Gentiles.

It is probable that the readers Mark had in mind were already Christians. Beginning with the citation of Scripture in 1:2-3 he occasionally cites or alludes to Scriptures in a way that seems to assume knowledge of and appreciation for the Old Testament. Coupled with the indications of a Gentile audience, the assumed knowledge of the Old Testament suggests either Gentiles who had been attracted to the synagogue or who had become Christians. Occasionally, more distinctly Christian knowledge seems to be assumed. For example, Mark never explains what John meant by Jesus baptizing with the Holy Spirit (1:8). Christian readers would know. A particularly interesting case is 15:21, which identifies Simon of Cyrene as the father of Alexander and Rufus. Apparently, the readers of Mark knew the two sons. But they were not well-known public figures. The most likely hypothesis to explain Mark's assumption is that they were known within the Christian community or at least that element of it which he had in mind.

Mark may have written his Gospel in Rome and for Roman Christians. In any case, he probably envisioned a Christian audience with many Gentiles.

DATE

As noted above, the earliest comments reflecting the date of Mark are by the late second century writers Irenaeus and Clement of Alexandria, who disagree on whether Mark was written prior to or after Peter's death. Very little concrete data is available to supplement their conflicting reflections. The most significant data in my opinion is the widespread hypothesis that Luke was dependent upon Mark coupled with a relatively early date for Luke-Acts. If Luke-Acts was complete by c. A.D. 62 and if Luke used Mark's Gospel, then Mark completed his work by the early sixties.

MAJOR THEMES AND STRUCTURE

A number of scholars agree that two themes stand out in Mark and that they are developed in a two-part structure for the book.

1. CHRISTOLOGY

One of the pervasive concerns of Mark is to portray Jesus as the authoritative Son of God and as the ultimate model of sacrificial service to God and humanity.

From the opening verse, "The beginning of the Gospel of Jesus Christ, the Son of God" (1:1), it is clear that Mark wants to paint a portrait of Jesus. Although it is an obvious oversimplification, it is useful to look at Mark's portrait by emphasizing a key word for the first half of the book, "authority," and a key word for the second half, "service." The pivotal center of Mark's Gospel is the confession by Peter in 8:27-30 and the crucial discussion that follows in 8:31-9:1. The turning point is the disciples' confession that Jesus is the Christ. The first half of the book leads to this confession; the second half builds on it and defines the role of the Son of Man as that of service unto death.

In 1:1-8:30, the focus is on the authority of Jesus as exhibited in his miracles and teaching and in the testimony of others. John the Baptist says, "After me will come one more powerful than I" (1:7). God declares, "You are my Son, whom I love" (1:11). Jesus summons fishermen, and they drop everything to follow him (1:16-20). When he teaches, the people "were amazed at his teaching, because he taught them as one who had authority" (1:22). When he casts out demons, they declare, "He even gives orders to evil spirits and they obey him" (1:27). The first eight chapters are permeated with features like these examples from the first chapter. Jesus' authority is repeatedly emphasized.

The question underlying most of these stories surfaces plainly in 4:41, "Who is this? Even the wind and the waves obey him!" Who, indeed, is this one with such authority that his teaching transcends that of the teachers of the law, that he forgives sins, that he controls sickness, disease, demons, nature, and even death?

The resounding answer is already given to the reader in 1:1, but is finally clear to the disciples in 8:29. At this point a new stage is opened up: "He then began to teach them that the Son of Man must suffer many things . . ." (8:31). The disciples do not readily grasp this new understanding either. Peter immediately objects (8:32). Throughout the remainder of the book, Jesus repeatedly works with the disciples to try to get them to see that the Son of Man "did not come to be served, but to serve, and to give his life as a ransom for many" (10:45).

The fact that this authoritative figure who commanded nature, disease, demons, and death would submit to death in suffering service is a key theme permeating everything after 8:31. Even though the second half of the book continues to emphasize Jesus' authority, the focus turns more and more toward the cross. This focus is explicit in Jesus' own statements about his coming suffering (8:31; 9:12, 31; 10:32-34, 45; 14:18-21, 24-25, 27, 41). The shadow of his death lies over the second half of the book in other ways as well. One thinks, for example, of the fate of the son in the parable of the wicked tenants (12:6-8) or the anointing at Bethany (14:1-9) and of all the events from the Lord's Supper to the end of the crucifixion (14:12-15:47). In the second half of the book, Mark underscores the fact that the powerful, authoritative Son of God willingly submitted himself to the most shameful and inhumane of deaths because he had the heart of a servant.

2. DISCIPLESHIP

The theme of Christology carried out in the emphasis on Jesus' authority and then his suffering service is brought to bear on Mark's readers' lives through the emphasis on discipleship. To submit to Jesus' authority involves following in Jesus' footsteps in suffering service.

This point is first enunciated in 8:34-35 and then driven home by repetition, especially in 9:33-37 and 10:35-45. It is no accident that these sections of vital instruction on discipleship immediately follow the three repetitions of Jesus' predictions regarding his own death in Jerusalem. Disciples are to be like their master.

In each of these three instances, Jesus' prediction is followed by immediate indication that the disciples are out of step with their Lord. In 8:32, Peter even "rebukes" Jesus for what he said would happen. Having rebuked Peter, Jesus calls all the people together with his disciples and explains that what he plans to do bears not only on him but on what it means to be a follower: "If anyone would come after me, he must deny himself and take up his cross and follow me" (8:34).

In the second instance Mark writes that the disciples did not understand Jesus' prediction concerning himself (9:32), then immediately shows that they did not grasp its implications for themselves. They are interested in establishing which of them is the greatest (9:33-34), but Jesus tells them that followers of one who takes the role of a servant must be servants themselves (9:35).

The third instance is similar. Here, again immediately following a prediction concerning Jesus' death, James and John seek the chief places in the coming kingdom (10:35-37). Jesus' reply is explicit in the way it ties discipleship to Christology: "whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (10:43-45). These verses, 10:43-45, provide a convenient summary of the main point with respect to discipleship. This emphasis permeates the second half of the book.

3. FURTHER OBSERVATIONS ON MARK'S STRUCTURE

In addition to the major division of Mark at 8:30 / 8:31, a few further divisions may be discerned with varying levels of confidence.

Most scholars identify either 1:1-8, 1:1-13, or 1:1-15 as an introduction. I have chosen 1:1-15 for reasons that are described at the beginning of the comments on chapter 1. These verses set the stage for all that follows.

It is questionable whether there is a clearly discernible substructure for the rest of the first half of the book (1:16-8:30). I have chosen the popular three-part structure proposed by Leander Keck largely as a matter of convenience for the memory. Keck's outline is easily learned because each section begins with a new stage in the disciples' development: the call of the four fishermen (1:16-20), the appointment of the twelve apostles (3:13-19), and the mission of the twelve (6:6b-13).

The second half of the book is easily divisible according to stages in Jesus' ministry. In 8:31-10:52 he journeys to Jerusalem. Beginning at 11:1 Mark focuses over one third of his book on Jesus' last week, from the triumphal entry to the resurrection.

In addition to the overall structure of the book, there are smaller structural features discernible in various sections. Some of these are identified in the outline, such as the collection of five controversy stories in 2:1-3:6 or the parable section in 4:1-34. Others are discussed as they arise in the commentary, such as the "sandwich" phenomenon discussed first at 3:20-35.

PURPOSE

Mark does not provide a statement of purpose for his work. It is difficult to construct a hypothetical statement of purpose that is well focused and yet broad enough to include all of Mark's material. Any statement of Mark's purpose should take into account his intended audience, particularly the probability that he wrote primarily for those who had already become Christians.

Mark's overall purpose might be stated as follows: to tell the story of Jesus from his baptism to his death and resurrection in order to strengthen the faith and deepen the understanding of his readers. The weakness of this statement is that it is so broad as to include virtually anything Mark might have known about Jesus.

As stated above on pages 11-13, each Gospel writer had some particular emphases that guided his selection. In Mark's case there is one particular emphasis that dominates the overall structure of the book and presumably was the primary principle of selection for much of its contents: the emphasis on discipleship as self-sacrificing service. Mark presents Jesus as the model of service: "the Son of Man did not come to be served, but to serve and to give his life as a ransom for many" (10:45). As is demonstrated in the above section on the structure of the book, Mark organizes his book around Jesus' effort to explain this to his disciples and to bring them to the understanding that "whoever wants to be great among you must be your servant, and whoever wants to be first must be slave of all" (10:43-44). This focus may account for many of Mark's choices.

Lane (and others) would be more specific. In particular, he believes the purpose of Mark was to encourage Roman Christians to sacrificial service during the time of the Neronian persecution of A.D. 64. But I have argued above that Mark was probably written by A.D. 62 and that the tradition that his intended audience was in Rome is possibly true, but not a tradition to hold with confidence. It is questionable whether Mark wrote primarily for a persecution setting, Neronian or otherwise. There are only a few explicit references to persecution (4:17; 8:34-38; 10:29-30, 39; and 13:9-13). Certainly Mark's Gospel could have been used for encouragement by persecuted Christians, but it is preferable to state his primary focus in broader terms of sacrificial service.

SUMMARY OF INTRODUCTORY CONCLUSIONS

The Gospel of Mark was written by John Mark of Jerusalem, an associate of Paul and of Peter. It probably reflects Peter's preaching about Jesus. Mark composed it by the early sixties. The audience he had in mind were predominantly Gentile Christians, possibly in Rome. He wrote the story of Jesus in order to strengthen their faith and deepen their understanding, particularly with respect to their need to follow Jesus in the path of sacrificial service to God and humanity.

Mark focused on christology and discipleship and their interrelationship. In the first part of the Gospel (1:1-8:30) he focused on Jesus' authority and the need for disciples to believe in him. Then, beginning in 8:31, he focused on how Jesus submitted himself to death in sacrificial service and on the need for disciples to follow his example.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Aland, Barbara, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger. The Greek New Testament. Fourth Revised Edition. Stuttgart: Biblia-Druck, United Bible Societies, 1993.

Anderson, Hugh. The Gospel of Mark. New Century Bible Commentary. Grand Rapids: Eerdmans, 1976.

Batey, Richard, A. Jesus and the Forgotten City: New Light on Sepphoris and the Urban World of Jesus. Grand Rapids: Baker, 1991.

Bauer, Walter, William F. Arndt, and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature , 2nd ed. Rev. by F. Wilbur Gingrich and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Beasley-Murray, G.R. Baptism in the New Testament. London: MacMillan, 1962.

. Jesus and the Kingdom of God. Grand Rapids: Eerdmans, 1986.

Best, Ernest. Mark: The Gospel As Story. Edinburgh: T. & T. Clark, 1983.

Blackburn, Barry. Theios Aner and the Markan Miracle Traditions. WUNT 2.40. Tübingen: J.C.B. Mohr, 1991.

Blomberg, Craig L. Interpreting the Parables. Downers Grove: InterVarsity, 1990.

. The Historical Reliability of the Gospels. Downers Grove: InterVarsity, 1987.

. Matthew. New American Commentary. Nashville: Broadman, 1992.

Bock, Darrell L. "Elijah and Elisha." DJG 203-206.

Bratcher, Robert G. and Eugene A. Nida. A Translator's Handbook on the Gospel of Mark. Leiden: E.J. Brill, 1961.

Brown, Raymond E. The Death of the Messiah. Anchor Bible Reference Library, 2 Volumes. New York: Doubleday, 1994.

Bruce, F.F. The Canon of Scripture. Downers Grove: InterVarsity, 1988.

Cargounis, C.C. "The Kingdom of God/Heaven." DJG 417-430.

Carson, Donald A., Douglas J. Moo, and Leon Morris. An Introduction to the New Testament. Grand Rapids: Zondervan, 1992.

Carson, Donald A. "Matthew." In The Expositor's Bible Commentary. Ed. Frank E. Gaebelein. Vol. 8. Grand Rapids: Zondervan, 1984.

Cranfield, C.E.B. The Gospel according to Saint Mark. Cambridge Greek Testament Commentary. Cambridge, England: University Press, 1959.

Davids, Peter. Commentary on James. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1982.

Dodd, C.H. "The Kingdom of God Has Come." Expository Times 48 (1936-37): 138-142.

. The Parables of the Kingdom. London: Nisbet, 1935.

Farmer, William R. The Last Twelve Verses of Mark. SNTSMS 25. Cambridge: Cambridge University Press, 1974.

Ferguson, Everett. Backgrounds of Early Christianity. 2nd edition. Grand Rapids: Eerdmans, 1993.

Fitzmyer, Joseph A. "The Aramaic Qorban Inscription from Jebel Hallet et-Turi and Mark 7:11/Matt. 15:5." Journal of Biblical Literature 78 (1959): 60-65.

. The Gospel According to Luke I-IX. Anchor Bible Commentary, Vol. 28A. Garden City, NY: Doubleday, 1981.

France, Richard T. Jesus and the Old Testament. Downers Grove: InterVarsity, 1971.

. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Geldenhuys, Norval G. Commentary of the Gospel of Luke. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1983.

Green, Joel B. and Scot McKnight, eds. Dictionary of Jesus and the Gospels. Downers Grove: InterVarsity, 1992.

Guelich, Robert A. Mark 1:1-8:26. Word Biblical Commentary, Vol. 34A. Dallas: Word, 1989.

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Marcus, Joel. "The Jewish War and the Sitz im Leben of Mark." Journal of Biblical Literature 111 (1992): 443-446.

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. The Origins of New Testament Christology. Updated ed. Downers Grove: InterVarsity, 1990.

McGarvey, J.W. "Biblical Criticism." Christian Standard 32 (1896): 1367.

. The New Testament Commentary. Vol. 1: Matthew and Mark. Delight, AR: Gospel Light, 1875.

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Metzger, Bruce M. A Textual Commentary on the Greek New Testament. Second Edition. Stuttgart: Wurttemberg Bible Society, 1994.

Michaels, J. Ramsey. 1 Peter. Word Biblical Commentary, Vol. 49. Dallas: Word, 1988.

Roads, David and Donald Michie. Mark As Story. Philadelphia: Fortress, 1982.

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Sanders, E.P. Judaism: Practice and Belief, 63BCE-66CE. Philadelphia: Trinity Press International, 1992.

Schmidt, Thomas E. "Taxes." DJG 804-807.

Twelftree, G.H. "Blasphemy." DJG 75-77.

. "Demon, Devil, Satan." DJG 163-172.

. "Sanhedrin." DJG 728-732.

. "Scribes." DJG 732-735.

Westerholm, Stephen. "Pharisees." DJG 609-614.

Wilkins, Michael J. "Sinner." DJG 757-760.

Williamson, Lamar, Jr. Mark. Interpretation Commentary. Atlanta: John Knox, 1983.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD . . . A Greek English Lexicon of the New Testament, 2nd ed., eds. Bauer, Arndt, Gingrich, and Danker

DJG . . . Dictionary of Jesus and the Gospels

LXX . . . The Septuagint (An ancient Greek translation of the Old Testament)

NIV . . . The Holy Bible, New International Version

NRSV . . . The Holy Bible, New Revised Standard Version

SNTSMS . . . Studiorum Novi Testamenti Societas Monograph Series

UBS ⁴ . . . The Greek New Testament, United Bible Societies, 4th ed.

WUNT . . . Wissenschaftliche Untersuchungen zum NT

-College Press New Testament Commentary: with the NIV

College: Mark (Outline)

OUTLINE

I. INTRODUCTION - Mark 1:1-15

A. The Beginning of the Gospel - 1:1-8

B. John Baptizes Jesus - 1:9-11

C. Temptation in the Wilderness - 1:12-13

D. The Gospel Jesus Preached - 1:14-15

II. THE GALILEAN MINISTRY, SECTION ONE - 1:16-3:12

A. The Call of the First Disciples - 1:16-20

B. Jesus Demonstrates His Authority in Capernaum - 1:21-28

C. Healing Simon's Mother-in-Law - 1:29-31

D. Other Healings at Capernaum - 1:32-34

E. What Jesus Came to Do - 1:35-39

F. Healing A Leper - 1:40-45

G. Stories of Controversy between Jesus and the Religious Authorities - 2:1-3:6

1. Controversy over Forgiving Sins - 2:1-12

2. Controversy over Eating with Tax Collectors and Sinners - 2:13-17

3. Controversy over Fasting - 2:18-22

4. Controversy over Picking Grain on the Sabbath - 2:23-28

5. Controversy over Healing on the Sabbath - 3:1-6

H. Summary Statement about the Crowds and Healings - 3:7-12

III. THE GALILEAN MINISTRY, SECTION TWO - 3:13-6:6a

A. The Appointment of the Twelve Apostles - 3:13-19

B. Jesus Accused of Lunacy and Being Possessed - 3:20-35

C. Jesus Teaches in Parables - 4:1-34

1. The Parable of the Sower - 4:1-9

2. The Purpose of the Parables - 4:10-12

3. The Interpretation of the Sower - 4:13-20

4. The Parable of the Lamp - 4:21-23

5. The Parable of the Measure - 4:24-25

6. The Parable of the Growing Seed - 4:26-29

7. The Parable of the Mustard Seed - 4:30-32

8. Teaching in Parables - 4:33-34

D. Jesus' Authority over Nature, Demons, Disease and Death - 4:35-5:43

1. Authority over Nature - 4:35-41

2. Authority over Demons - 5:1-20

3. Authority over Disease and Death - 5:21-43

E. Rejection at Nazareth - 6:1-6a

IV. THE GALILEAN MINISTRY, SECTION THREE - 6:6b-8:30

A. The Mission of the Twelve - 6:6b-13

B. Herod Hears about Jesus - 6:14-16

C. Herod Has John Beheaded - 6:17-29

D. Feeding the Five Thousand - 6:30-44

E. Walking on the Water - 6:45-52

F. Healing at Gennesaret and Beyond - 6:53-56

G. The Controversy over Eating with Unwashed Hands - 7:1-23

H. The Syrophoenician Woman - 7:24-30

I. Healing a Deaf Man with a Speech Impediment - 7:31-37

J. Feeding the Four Thousand - 8:1-10

K. The Pharisees Demand a Sign - 8:11-13

L. The Yeast of the Pharisees and Herod - 8:14-21

M. The Blind Man at Bethsaida - 8:22-26

N. Peter's Confession at Caesarea Philippi - 8:27-30

V. THE JOURNEY TO JERUSALEM - 8:31-10:52

A. Jesus Predicts His Death and Resurrection - 8:31-33

B. The Costs of Discipleship - 8:34-9:1

C. The Transfiguration and the Subsequent Discussion - 9:2-13

D. Jesus Casts a Spirit from a Man's Son - 9:14-29

E. The Second Passion/Resurrection Prediction - 9:30-32

F. Teachings on Servanthood - 9:33-50

1. Who Is the Greatest? - 9:33-35

2. An Example Based on Welcoming Children - 9:36-37

3. Jesus Rebukes the Disciples' Pride - 9:38-41

4. Getting Rid of Pride and Getting Along with Each Other - 9:42-50

G. Jesus Questioned About Divorce - 10:1-12

H. Receiving the Kingdom Like a Child - 10:13-16

I. The Rich Man and Jesus' Teaching Concerning Wealth - 10:17-31

J. The Third Passion/Resurrection Prediction - 10:32-34

K. The Request of James and John - 10:35-45

L. Bartimaeus Receives His Sight - 10:46-52

VI. THE LAST WEEK: JERUSALEM, THE CROSS, AND THE RESURRECTION - 11:1-16:8[20]

A. The Triumphal Entry - 11:1-11

B. Cursing the Fig Tree and Cleansing the Temple - 11:12-19

C. A Lesson from the Withered Fig Tree - 11:20-25

D. Another Series of Controversies with the Religious Authorities - 11:27-12:44

1. The Question about Authority - 11:27-33

2. The Parable of the Tenants - 12:1-12

3. The Question about Paying Taxes - 12:13-17

4. The Question about the Resurrection - 12:18-27

5. The Question about the First Commandment - 12:28-34

6. Jesus' Question about David's Son - 12:35-37

7. Jesus Denounces the Teachers of the Law and Commends a Poor Widow - 12:38-44

E. Jesus Instructs the Disciples Concerning the Destruction of Jerusalem and the Second Coming - 13:1-37

1. The Setting of Jesus' Last Days Discourse - 13:1-4

2. General Description of the Birth Pains - 13:5-13

3. The Sharp Pain: The Destruction of Jerusalem - 13:14-19

4. Warnings Against False Messiahs during the Birth Pains - 13:20-23

5. The Second Coming - 13:24-27

6. The Significance of the Birth Pains for the Second Coming - 13:28-31

7. No One Knows the Day or Hour of the Second Coming - 13:32-37

F. Jesus Honored and Betrayed - 14:1-11

G. The Passover Meal - 14:12-31

1. Preparation for the Passover - 14:12-16

2. Jesus Predicts His Betrayal - 14:17-21

3. The Institution of the Lord's Supper - 14:22-25

H. Jesus Predicts the Flight of the Disciples and Peter's Denial - 14:26-31

I. Prayer in Gethsemane - 14:32-42

J. Betrayal, Arrest, and Flight - 14:43-52

K. Jesus and Peter Put on Trial - 14:53-72

1. Jesus' Trial Before the Sanhedrin - 14:53-65

2. Peter's Denials - 14:66-72

L. Jesus' Trial Before Pilate - 15:1-15

M. Pilate's Soldiers Mock Jesus - 15:16-20

N. The Crucifixion - 15:21-41

O. The Burial of Jesus - 15:42-47

P. The Resurrection - 16:1-8

Q. Post-Resurrection Appearances - 16:9-20

1. The Appearance to Mary Magdalene - 16:9-11

2. The Appearance to Two Disciples - 16:12-13

3. The Appearance to and Commission of the Eleven - 16:14-18

4. The Ascension and the Disciples' Mission - 16:19-20

-College Press New Testament Commentary: with the NIV