Text -- Mark 12:18-27 (NET)

Marriage and the Resurrection

12:18 Sadducees (who say there is no resurrection) also came to him and asked him, 12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man must marry the widow and father children for his brother.’ 12:20 There were seven brothers. The first one married, and when he died he had no children. 12:21 The second married her and died without any children, and likewise the third. 12:22 None of the seven had children. Finally, the woman died too. 12:23 In the resurrection, when they rise again, whose wife will she be? For all seven had married her.” 12:24 Jesus said to them, “Aren’t you deceived for this reason, because you don’t know the scriptures or the power of God? 12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. 12:26 Now as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God said to him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? 12:27 He is not the God of the dead but of the living. You are badly mistaken!”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 12:18

There come unto him Sadducees ( erchontai Saddoukaioi pros auton ).

Dramatic present. The Pharisees and Herodians had had their turn after the formal committee of the Sanhedrin had been so completely routed. It was inevitable that they should feel called upon to show their intellectual superiority to these raw Pharisaic and Herodian theologians. See Mat 22:23-33 for discussion of details. It was a good time to air their disbelief in the resurrection at the expense of the Pharisees and to score against Jesus where the Sanhedrin and then the Pharisees and Herodians had failed so ignominiously.

Robertson: Mar 12:19

Moses wrote ( Mōusēs egrapsen ).

So Luk 20:28 (Gen 38:8; Deu 25:5.). Matthew has "said"(eipen ).

Robertson: Mar 12:20

Took a wife ( elaben gunaika ).

So Luk 20:29. Matthew has "married"(gēmas ).

Robertson: Mar 12:22

Last of all ( eschaton pantōn ).

Adverbial use of eschaton .

Robertson: Mar 12:23

To wife ( gunaika ).

Predicate accusative in apposition with "her"(autēn ). So Luke, but Matthew merely has "had her"(eschon autēn ), constative aorist indicative active.

Robertson: Mar 12:24

Is it not for this cause that ye err? ( Ou dia touto planāsthe̱ ).

Mark puts it as a question with ou expecting the affirmative answer. Matthew puts it as a positive assertion: "Ye are."Planaomai is to wander astray (cf. our word planet , wandering stars, asteres planētai , Jud 1:13) like the Latin errare (our error , err).

Robertson: Mar 12:24

That ye know not the scriptures ( mē eidotes tas graphas ).

The Sadducees posed as men of superior intelligence and knowledge in opposition to the traditionalists among the Pharisees with their oral law. And yet on this very point they were ignorant of the Scriptures. How much error today is due to this same ignorance among the educated!

Robertson: Mar 12:24

Nor the power of God ( mēde tēn dunamin tou theou ).

The two kinds of ignorance generally go together (cf. 1Co 15:34).

Robertson: Mar 12:25

When they shall rise from the dead ( hotan ek nekrōn anastōsin ).

Second aorist active subjunctive with hotan (hote plus an ). Mat 22:30 has it "in the resurrection,"Luk 20:35 "to attain to the resurrection."The Pharisees regarded the future resurrection body as performing marriage functions, as Mohammedans do today. The Pharisees were in error on this point. The Sadducees made this one of their objections to belief in the resurrection body, revealing thus their own ignorance of the true resurrection body and the future life where marriage functions do not exist.

Robertson: Mar 12:25

As angels in heaven ( hōs aggeloi en tōi ouranōi ).

So Mat 22:30. Luk 20:36 has "equal unto the angels"(isaggeloi ). "Their equality with angels consists in their deliverance from mortality and its consequences"(Swete). The angels are directly created, not procreated.

Robertson: Mar 12:26

In the place concerning the Bush ( epi tou batou ).

This technical use of epi is good Greek, in the matter of, in the passage about, the Bush. Batos is masculine here, feminine in Luk 20:37. The reference is to Exo 3:3-6 (in the book of Moses, en tēi biblōi ).

Robertson: Mar 12:27

Ye do greatly err ( polu planāsthe ).

Only in Mark. Solemn, severe, impressive, but kindly close (Bruce).

Vincent: Mar 12:18

Who ( οἵτινες )

This pronoun marks the Sadducees as a class: of that party characterized by their denial of the resurrection.

Vincent: Mar 12:18

Asked ( ἐπηρώτων )

Stronger. They questioned.

Vincent: Mar 12:24

Therefore ( διὰ τοῦτο )

A rendering which obscures the meaning. The words point forward to the next two clauses. The reason of your error is your ignorance of the scriptures and of the power of God. Hence Rev., correctly, Is it not for this cause that ye err?

Vincent: Mar 12:24

Err ( πλανᾶσθε )

Lit., wander out of the way. Compare Latin errare. Of the wandering sheep, Mat 18:12; 1Pe 2:25. Of the martyrs wandering in the deserts, Heb 11:38. Often rendered in the New Testament deceive. See Mar 13:5, Mar 13:6. Compare ἀστέρες πλανῆται , wandering stars (Jud 1:13), from which our word planet.

Vincent: Mar 12:26

How in the bush God spake

An utterly wrong rendering. In the bush (ἐπὶ τοῦ βάτου ) , refers to a particular section in the Pentateuch, Exo 3:2-6. The Jews were accustomed to designate portions of scripture by the most noteworthy thing contained in them. Therefore Rev., rightly, in the place concerning the bush. Wyc., in the book of Moses on the bush. The article refers to it as something familiar. Compare Rom 11:2, ἐν Ἠλίᾳ ; i.e., in the section of scripture which tells of Elijah. There, however, the Rev. retains the A. V. of Elijah , and puts in in the margin.

Vincent: Mar 12:27

Ye do greatly err

An emphatic close, peculiar to Mark.

Wesley: Mar 12:18

Mat 21:23; Luk 20:27.

Wesley: Mar 12:19

Deu 25:5.

Wesley: Mar 12:25

When they rise from the dead, neither men marry nor women are given in marriage.

Wesley: Mar 12:26

Exo 3:6.

Wesley: Mar 12:27

That is, (if the argument be proposed at length,) since the character of his being the God of any persons, plainly intimates a relation to them, not as dead, but as living; and since he cannot be said to be at present their God at all, if they are utterly dead; nor to be the God of human persons, such as Abraham, Isaac, and Jacob, consisting of souls and bodies, if their bodies were to abide in everlasting death; there must needs be a future state of blessedness, and a resurrection of the body to share with the soul in it.

JFB: Mar 12:18

"neither angel nor spirit" (Act 23:7). They were the materialists of the day. See on Act 23:6.

JFB: Mar 12:18

As follows:

JFB: Mar 12:19-22

(Deu 25:5).

If a man's brother die, and leave his wife behind him . . . And the seven had her, and left no seed: last of all the woman died also.

JFB: Mar 12:23

In the resurrection therefore when they shall rise, &c.

JFB: Mar 12:24

Regarding the future state.

JFB: Mar 12:24

Before which a thousand such difficulties vanish.

JFB: Mar 12:25

"neither can they die any more" (Luk 20:36). Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease.

JFB: Mar 12:25

In Luke (Luk 20:36) it is "equal unto the angels." But as the subject is death and resurrection, we are not warranted to extend the equality here taught beyond the one point--the immortality of their nature. A beautiful clause is added in Luke (Luk 20:36) --"and are the children of God"--not in respect of character, which is not here spoken of, but of nature--"being the children of the resurrection," as rising to an undecaying existence (Rom 8:21, Rom 8:23), and so being the children of their Father's immortality (1Ti 6:16).

JFB: Mar 12:26

"even Moses" (Luk 20:37), whom they had just quoted for the purpose of entangling Him.

JFB: Mar 12:26

Either "at the bush," as the same expression is rendered in Luk 20:37, that is, when he was there; or "in the [section of his history regarding the] bush." The structure of our verse suggests the latter sense, which is not unusual.

JFB: Mar 12:26

(Exo 3:6).

JFB: Mar 12:27

Not "the God of dead but [the God] of living persons." The word in brackets is almost certainly an addition to the genuine text, and critical editors exclude it. "For all live unto Him" (Luk 20:38) --"in His view," or "in His estimation." This last statement--found only in Luke--though adding nothing to the argument, is an important additional illustration. It is true, indeed, that to God no human being is dead or ever will be, but all mankind sustain an abiding conscious relation to Him; but the "all" here means "those who shall be accounted worthy to obtain that world." These sustain a gracious covenant relation to God which cannot be dissolved. (Compare Rom 6:10-11). In this sense our Lord affirms that for Moses to call the Lord the "GOD" of His patriarchal servants, if at that moment they had no existence, would be unworthy of Him. He "would be ashamed to be called their God, if He had not prepared for them a city" (Heb 11:16). It was concluded by some of the early Fathers, from our Lord's resting His proof of the Resurrection on such a passage as this, instead of quoting some much clearer testimonies of the Old Testament, that the Sadducees, to whom this was addressed, acknowledged the authority of no part of the Old Testament but the Pentateuch; and this opinion has held its ground even till now. But as there is no ground for it in the New Testament, so JOSEPHUS is silent upon it; merely saying that they rejected the Pharisaic traditions. It was because the Pentateuch was regarded by all classes as the fundamental source of the Hebrew religion, and all the succeeding books of the Old Testament but as developments of it, that our Lord would show that even there the doctrine of the Resurrection was taught. And all the rather does He select this passage, as being not a bare annunciation of the doctrine in question, but as expressive of that glorious truth out of which the Resurrection springs. "And when the multitude heard this" (says Mat 22:23), "they were astonished at His doctrine." "Then," adds Luk 20:39-40, "certain of the scribes answering said, Master, thou hast well said"--enjoying His victory over the Sadducees. "And after that they durst not ask Him any [question at all]"--neither party could; both being for the time utterly foiled.

The Great Commandment (Mar 12:28-34).

"But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together" (Mat 22:34).

Clarke: Mar 12:18

See this question, concerning the resurrection, explained in detail on Mat 22:23-32 (note).

Clarke: Mar 12:23

When they shall rise - This clause is wanting in BCDL, four others, Syriac, later Arabic, later Persic, Coptic, Saxon, and two of the Itala. Griesbach leaves it doubtful.

Clarke: Mar 12:27

But the God of the living - Θεος, God, is left out by ABCDKL, and in more than forty others, Syriac, one Arabic, one Persic, Coptic, Armenian, Gothic, Saxon, Vulgate, Itala, and Origen. Griesbach has omitted it.

TSK: Mar 12:18

come : Mat 22:23-33; Luk 20:27-40

say : Act 4:1, Act 4:2, Act 23:6-9; 1Co 15:13-18; 2Ti 2:18

TSK: Mar 12:19

If : Gen 38:8; Deu 25:5-10; Rth 4:5

that : Rth 1:11-13

TSK: Mar 12:20

Mat 22:25-28; Luk 20:29-33

TSK: Mar 12:24

Do : As the five books of Moses were the only scriptures which the Sadducees admitted as Divine, our Lord confutes them by an appeal to these books, and proves that they were ignorant of those very writings which they professed to hold sacred. He not only rectified their opinions, but so explained the doctrine as to overthrow the erroneous decision of the Pharisees, that if two brothers married one woman, she should be restored at the resurrection to the first. Isa 8:20; Jer 8:7-9; Hos 6:6, Hos 8:12; Mat 22:29; Joh 5:39, Joh 20:9; Act 17:11; Rom 15:4; 2Ti 3:15-17

because : Job 19:25-27; Isa 25:8, Isa 26:19; Eze 37:1-14; Dan 12:2; Hos 6:2, Hos 13:14

neither : Mar 10:27; Gen 18:14; Jer 32:17; Luk 1:37; Eph 1:19; Phi 3:21

TSK: Mar 12:25

but : Mat 22:30; Luk 20:35, Luk 20:36; 1Co 15:42-54; Heb 12:22, Heb 12:23; 1Jo 3:2

TSK: Mar 12:26

have : Mar 12:10; Mat 22:31, Mat 22:32

in the book : Exo 3:2-6, Exo 3:16; Luk 20:37; Act 7:30-32

I am : Gen 17:7, Gen 17:8, Gen 26:24, Gen 28:13, Gen 31:42, Gen 32:9, Gen 33:20 *marg. Isa 41:8-10

TSK: Mar 12:27

is not : Rom 4:17, Rom 14:9; Heb 11:13-16

ye : Mar 12:24; Pro 19:27; Heb 3:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 12:18-27

See this passage fully explained in the notes at Mat 22:23-33.

Mar 12:25

Are as the angels - That is, as the angels in respect to connections and relations. What those connections and relations may be we know not, but this passage teaches that the special relation of "marriage"will not exist. It does not affirm, however, that there will be no recollection of former marriages, or no recognition of each other as having existed in this tender relation.

Mar 12:26

How in the bush - At the burning bush. See Exo 3:16. The meaning is, "in that part of the book of Exodus which contains the account of the burning bush. When there were no chapters and verses, it was the easiest way of quoting a book of the Old Testament "by the subject,"and in this way it was often done by the Jews.

Poole: Mar 12:13-18

Ver. 13-18. See Poole on "Mat 22:15" , and following verses to Mat 22:22 . The Sadducees most probably derived their name from one Sadoc, scholar to Antigonus Sochaeus. It is said that the occasion of their heresy was their master’ s teaching them, that they must not serve God as servants for rewards. Upon which they builded their notion, that there is no resurrection, no rewards nor punishments in another life. They denied the immortality of the soul, and the resurrection of the body, and angels, and spirits, Act 23:8 ; attributed all to free will, denying fate and destiny; they rejected traditions, and owned no Scriptures but the five books of Moses. They seemed to be a kind of rational divines, that would own and believe nothing but what they could fathom by their reason, or was obvious to their sense; and their doctrine was excellently suited to men’ s lusts, who desire not to be troubled with any thoughts of a world to come. Nothing more shows the degeneracy and debauchery of human nature than this, that to gratify their sensual appetites more freely in the things of this life, they will be content to think of annihilation, (which nature not debauched abhors), and of quitting all hopes of eternal life and happiness, that they may have a principle to warrant their living like beasts. They come to our Saviour, thinking to flout him and his hearers out of the doctrine of the resurrection, as having insuperable difficulties to clog it. But he that takes the wise in their own craftiness, shows these wise men, that all their wisdom was but folly, and their argument wholly proceeded ex ignoratione elenchi, from their not understanding the thing they would philosophize about.

Poole: Mar 12:18

Ver. 18 . See Poole on "Mar 12:13 "

Poole: Mar 12:19-27

Ver. 19-27. The true question about the resurrection was: Whether the bodies of the dead shall rise or not? Not whether they shall arise with the same qualities, affections, powers, &c. They are sown natural, but they shall rise spiritual, bodies, without affections and qualities disposing them to actions only necessary for the supporting the natural life, such as hunger and thirst, &c.; or for the upholding the world, that while one generation passeth it might be supplied by another, such as an appetite to marriage, &c.: what needs this when all generations shall be determined in the everlasting world? So as in truth these learned men showed themselves dunces, wholly ignorant of what they came to argue upon. They should first have proved that there would be any need of wives, or any such thing as marriage, after the world should have an end. In the mean time our Saviour proveth the resurrection out of the writings of Moses, owned by themselves for holy writ. Without a resurrection Abraham would not be Abraham, nor Isaac Isaac, nor Jacob Jacob. See the notes on this part of the history: See Poole on "Mat 22:24" , and following verses to Mat 22:32 .

Haydock: Mar 12:26

The doctrine of the resurrection from the dead is clearly given in the book of Moses, where mention is made of the burning bush, from the midst of which God appeared to Moses: have you not read, I say, what God there said to him? As God is the God of the living, you must be in an egregious error in imagining, that such as die in the eyes of the world not to return thither any more, die in the same manner in the eyes of God, to live no more. (Bible de Vence)

Gill: Mar 12:18

Then came unto him the Sadducees,.... The same day, immediately after he had silenced the Pharisees and Herodians: these were a set of men distinct from the former, in some of their sentiments, especially in their religions ones, and particularly in the following:

which say there is no resurrection: of the dead, in a literal sense, either general or particular; See Gill on Mat 22:23;

and they asked him, saying; as in the next verse.

Gill: Mar 12:19

Master, Moses wrote unto us,.... Has left in writing for us the following precept to observe; for they acknowledged the writings of Moses, and indeed all the Scriptures of the Old Testament; adhering to the literal sense of them, and rejecting the traditional interpretation of them by the Rabbins:

if a man's brother die, and leave no children, that his brother should take his wife, and raise up seed unto his brother; which is the sense of the law in Deu 25:5; See Gill on Mat 22:24.

Gill: Mar 12:20

Now there were seven brethren,.... In a certain family, at a certain place; perhaps at Jerusalem, who were brethren by the father's side; for such only were reckoned so, and such only did this law oblige:

and the first took a wife, and dying left no seed: no child: hence it is clear that the ancient Jews used the word seed, of a single person, as these Sadducees did; though modern ones deny such an use of it in our present controversies with them about the sense of Gen 3:15; See Gill on Mat 22:25.

Gill: Mar 12:21

The second took her,.... To wife, married her, as the next eldest brother, by the above law was obliged to: and so the Jewish ^l canon upon it runs thus;

"the command is, בגדול, "for the eldest" to marry his brother's wife: if he will not, they go to all the brethren; if they will not, they return to the eldest, and say, the command is upon thee, either pluck off the shoe, or marry.''

Maimonides ^m relates it in this manner;

"if a man dies, and leaves many brethren, the command is upon the eldest to marry, or pull off the shoe; as it is said, Deu 25:6, "and it shall be the firstborn which she beareth". From tradition, it is learned that it does not speak but of the firstborn among the brethren; and it is all one as if it was said, the eldest of the brethren shall succeed in the name of his brother that is dead; and this is what is said, "which she beareth": the sense is, which the mother has borne, and not which the brother's wife beareth; if the eldest will not marry her, they go round to all the brethren; and if they will not, they return to the eldest, and say, upon thee is the command, either pluck off the shoe, or marry; and they do not compel him to marry, but they compel him to pluck off the shoe;''

i.e. in case he will not marry.

And died, neither left he any, seed, and the third likewise; married her, and died without issue, as the second did. The Persic version adds, "and the fourth, and fifth"; for so they all did to the seventh.

Gill: Mar 12:22

And the seventh had her, and left no seed,.... All, the seven brethren married her, one after another, and neither of them had any children by her:

and last of all the woman died also; after all the seven brethren, to whom she had been married.

Gill: Mar 12:23

In the resurrection therefore, when they shall rise,.... This last clause, "when they shall rise", is omitted in two copies of Beza's, and in the Syriac, Arabic, Persic, and Ethiopic versions, because, perhaps, it might be thought superfluous; but this is agreeably to the way of speaking and writing with the Jews: so in the Targum on Zec 3:7, באחיות מיתיא אחינך, "in the quickening of the dead I will quicken thee"; or, in the resurrection of the dead I will raise thee. The question put on supposition of a resurrection, and that these seven brethren, and the wife they all had should rise, then is,

whose wife shall she be of them? of the seven brethren;

for the seven had her to wife. She was, according to law, the lawful wife of all seven; what particular and special claim could one have to her above the rest? See Gill on Mat 22:28.

Gill: Mar 12:24

And Jesus answering said unto them,.... Which they thought he was not able to do, but would have been silenced at once by them, as many of their antagonists had been:

do ye not therefore err, because ye know not the Scriptures, neither the power of God? what is expressed in Matthew affirmatively, is here put by way of interrogation, which, with the Jews, was a more vehement way of affirming; See Gill on Mat 22:29.

Gill: Mar 12:25

For when they shall rise from the dead,.... These seven brethren, and the woman; and so any, and every other:

they neither marry, nor are given marriage: there will be no such natural relation subsisting, nor any need of any:

but are as the angels which are in heaven; See Gill on Mat 22:30.

Gill: Mar 12:26

And as touching the dead, that they rise,.... For the proof of the doctrine of the resurrection of the dead,

have ye not read in the book of Moses; that is, in the law of Moses; for though it was divided into five parts, it was but one book; just as the Psalms are called the Book of Psalms, Act 1:20, and the Prophets, the Book of the Prophets, Act 7:42. The book of Exodus is particularly intended; for the passage referred to is in Exo 3:6,

how in the bush God spake unto him, or "out of the bush", as the Syriac and Persic versions read;

saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? See Gill on Mat 22:31, Mat 22:32.

Gill: Mar 12:27

He is not the God of the dead,.... This is our Lord's reasoning upon the passage; showing from hence, that since God is the God of these persons, they must be now alive in their souls, for God is not the God of the dead; and that their bodies must rise again, or he will not be the God of their whole persons;

but the God, of the living: the word "God", in this clause, is omitted in the Vulgate Latin, Syriac, and Arabic versions, but retained in the Persic and Ethiopic versions; See Gill on Mat 22:32;

ye therefore do greatly err; signifying, that it was not a slight mistake, an error of small importance, but a very great one; inasmuch as it was contrary to the Scriptures, and derogated from the power of God, and destroyed that covenant interest, which God has in his people, and particularly in the principal men of their nation, who were the fathers and founders of them.

Commentary -- Verse Notes / Footnotes

NET Notes: Mar 12:18

¹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.

² sn This remark is best regarded as a parenthetical note by the author.

³ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

NET Notes: Mar 12:19

¹ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

² tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

³ tn Grk “raise up seed” (an idiom for fathering children).

⁴ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

NET Notes: Mar 12:20

¹ tn Grk “took a wife” (an idiom for marrying a woman).

NET Notes: Mar 12:23

¹ tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r¹ k sy^p co). They are included in A Θ Ë^1,(13) Ï lat sy^s,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other mss most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see TCGNT 93), and therefore most probably authentic to Mark’s Gospel.

² tn Grk “For the seven had her as wife.”

NET Notes: Mar 12:24

¹ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

NET Notes: Mar 12:25

¹ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

NET Notes: Mar 12:26

¹ tn Grk “Now as for the dead that they are raised.”

² sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

³ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁴ sn A quotation from Exod 3:6.

NET Notes: Mar 12:27

¹ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

Geneva Bible: Mar 12:18

^{( 3 )} Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying,

^{( 3 )} The resurrection of the body is confirmed, opposed to the foolish ignorance and malice of the Sadducees.

Commentary -- Verse Range Notes

TSK Synopsis: Mar 12:1-44

1 In a parable of the vineyard let out to wicked husbandmen Christ foretells the reprobation of the Jews, and the calling of the Gentiles.

13 He avoids the snare of the Pharisees and Herodians about paying tribute to Caesar;

18 convicts the Sadducees of error, who denied the resurrection;

28 resolves the scribe, who questioned of the first commandment;

35 refutes the opinion that the scribes held of Christ;

38 bidding the people to beware of their ambition and hypocrisy;

41 and commends the poor widow for her two mites, above all.

MHCC: Mar 12:18-27

A right knowledge of the Scripture, as the fountain whence all revealed religion now flows, and the foundation on which it is built, is the best preservative against error. Christ put aside the objection of the Sadducees, who were the scoffing infidels of that day, by setting the doctrine of the future state in a true light. The relation between husband and wife, though appointed in the earthly paradise, will not be known in the heavenly one. It is no wonder if we confuse ourselves with foolish errors, when we form our ideas of the world of spirits by the affairs of this world of sense. It is absurd to think that the living God should be the portion and happiness of a man if he is for ever dead; and therefore it is certain that Abraham's soul exists and acts, though now for a time separate from the body. Those that deny the resurrection greatly err, and ought to be told so. Let us seek to pass through this dying world, with a joyful hope of eternal happiness, and of a glorious resurrection.

Matthew Henry: Mar 12:18-27

The Sadducees, who were the deists of that age, here attack our Lord Jesus, it should seem, not as the scribes, and Pharisees, and chief-priests, with any malicious design upon his person; they were not bigots and persecutors, but sceptics and infidels, and their design was upon his doctrine, to hinder the spreading of that: they denied that there was any resurrection, and world of spirits, any state of rewards and punishments on the other side of death: now those great and fundamental truths which they denied, Christ had made it his business to establish and prove, and had carried the notion of them much further that ever it was before carried; and therefore they set themselves to perplex his doctrine.

I. See here the method they take to entangle it; they quote the ancient law, by which, if a man died without issue, his brother was obliged to marry his widow, Mar 12:19. They suppose a case to happen that, according to that law, seven brothers were, successively, the husbands of one woman, Mar 12:20. Probably, these Sadducees, according to their wonted profaneness, intended hereby to ridicule that law, and so to bring the whole frame of the Mosaic institution into contempt, as absurd and inconvenient in the practice of it. Those who deny divine truths, commonly set themselves to disparage divine laws and ordinances. But this was only by the by; their design was to expose the doctrine of the resurrection; for they suppose that if there be a future state, it must be such a one as this, and then the doctrine, they think, is clogged either with this invincible absurdity, that a woman in that state must have seven husbands, or else with this insolvable difficulty, whose wife must she be. See with what subtlety these heretics undermine the truth; they do not deny it, nor say, There can be no resurrection; nay, they do not seem to doubt of it, nor say, If there be a resurrection, whose wife shall she be? as the devil to Christ, If thou be the Son of God. But, as though these beasts of the field were more subtle than the serpent himself, they pretend to own the truth, as if they were not Sadducees, no not they; who said that they denied the resurrection? They take it for granted that there is a resurrection, and would be thought to desire instruction concerning it, when really they are designing to give a fatal stab, and think that they shall do it. Note, It is the common artifice of heretics and Sadducees to perplex and entangle the truth, which they have not the impudence to deny.

II. See here the method Christ takes to clear and establish this truth, which they attempted to darken, and give a shock to. This was a matter of moment, and therefore Christ does not pass it over lightly, but enlarges upon it, that, if they should not be reclaimed, yet others might be confirmed.

1. He charges the Sadducees with error, and charges that upon their ignorance. They who banter the doctrine of the resurrection as some do in our age, would be thought the only knowing men, because the only free thinkers, when really they are the fools in Israel, and the most enslaved and, prejudiced thinkers in the world. Do ye not therefore err? Ye cannot but be sensible of it yourselves, and that the cause of your error is, (1.) Because ye do not know the scriptures. Not but that the Sadducees had read the scriptures, and perhaps were ready in them; yet they might be truly said not to know the scriptures, because they did not know the sense and meaning of them, but put false constructions upon them; or they did not receive the scriptures as the word of God, but set up their own corrupt reasonings in opposition to the scripture, and would believe nothing but what they could see. Note, A right knowledge of the scripture, as the fountain whence all revealed religion now flows, and the foundation on which it is built, is the best preservative against error. Keep the truth, the scripture-truth, and it shall keep thee. (2.) Because ye know not the power of God. They could not but know that God is almighty, but they would not apply that doctrine to this matter, but gave up the truth to the objections of the impossibility of it, which would all have been answered, if they had but stuck to the doctrine of God's omnipotence, to which nothing is impossible. This therefore which God hath spoken once, we are concerned to hear twice, to hear and believe, to hear and apply - that power belongs to God, Psa 62:11; Rom 4:19-21. The same power that made soul and body and preserved them while they were together, can preserve the body safe, and the soul active, when they are parted, and can unite them together again; for behold, the Lord's arm is not shortened. The power of God, seen in the return of the spring (Psa 104:30), in the reviving of the corn (Joh 12:24), in the restoring of an abject people to their prosperity (Eze 37:12-14), in the raising of so many to life, miraculously, both in the Old Testament and in the New, and especially in the resurrection of Christ (Eph 1:19, Eph 1:20), are all earnests of our resurrection by the same power (Phi 3:21); according to the mighty working whereby he is able to subdue all things to himself.

2. He sets aside all the force of their objection, by setting the doctrine of the future state in a true light (Mar 12:25); When they shall rise from the dead, they neither marry, nor are given in marriage. It is a folly to ask, Whose wife shall she be of the seven? For the relation between husband and wife, though instituted in the earthly paradise, will not be known in the heavenly one. Turks and infidels expect sensual pleasures in their fools' paradise, but Christians know better things - that flesh and blood shall not inherit the kingdom of God (1Co 15:50); and expect better things - even a full satisfaction in God's love and likeness (Psa 17:15); they are as the angels of God in heaven, and we know that they have neither wives nor children. It is no wonder if we confound ourselves with endless absurdities, when we measure our ideas of the world of spirits by the affairs of this world of sense.

III. He builds the doctrine of the future state, and of the blessedness of the righteous in that state, upon the covenant of God with Abraham, which God was pleased to own, being after Abraham's death, Mar 12:26, Mar 12:27. He appeals to the scriptures; Have ye not read in the book of Moses? We have some advantage in dealing with those that have read the scriptures, though many that have read them, wrest them, as these Sadducees did, to their own destruction. Now that which he refers them to is, what God says to Moses at the bush, I am the God of Abraham; not only, I was so, but I am so; I am the portion and happiness of Abraham, a God all-sufficient to him. Note, It is absurd to think that God's relation to Abraham should be continued, and thus solemnly recognised, if Abraham was annihilated, or that the living God should be the portion and happiness of a man that is dead, and must be for ever so; and therefore you must conclude, 1. That Abraham's soul exists and acts as a state of separation from the body. 2. That therefore, some time or other, the body must rise again; for there is such an innate inclination in a human soul towards its body, as would make a total and everlasting separation inconsistent with the ease and repose, much more with the bliss and joy of those souls that have the Lord for their God. Upon the whole matter, he concludes, Ye therefore do greatly err. Those that deny the resurrection, greatly err, and ought to be told so.

Barclay: Mar 12:18-27

This is the only time in Mark's gospel that the Sadducees appear, and their appearance is entirely characteristic of them. The Sadducees were not a large Jewish party. They were aristocratic and wealthy. They included most of the priests; the office of high priest was regularly held by a Sadducee. Being the wealthy and aristocratic party, they were not unnaturally collaborationist, for they wished to retain their comforts and their privileges. It was from them came those who were prepared to collaborate with the Romans in the government of the country.

They differed very widely from the Pharisees in certain matters. First, they accepted only the written scriptures and attached more importance to the Pentateuch, the first five books of the Old Testament, than to all the rest. They did not accept the mass of oral law and tradition, the rules and regulations which were so dear to the Pharisees. It was on the written Mosaic Law that they took their stand. Second, they did not believe in immortality, nor in spirits and angels. They said that in the early books of the Bible there was no evidence for immortality, and they did not accept it.

So the Sadducees came to Jesus with a test question designed to make the belief in individual resurrection look ridiculous. The Jewish Law had an institution called levirate marriage. Its regulations are laid down in Deu 25:5-10. If a group of brothers lived together--that is a point that is omitted in the Sadducees' quotation of the law--and if one of them died and left no issue, it was the duty of the next to take his brother's widow as wife and to raise up issue to his brother. Theoretically this would go on so long as there were brothers left and so long as no child was born. When a child was born, the child was held to be the offspring of the original husband.

It is clear that the whole point of this law was to ensure two things--first, that the family name continued, and second, that the property remained within the family. As a matter of fact, strange as the matter seems to us, there were certain not dissimilar regulations in Greek law. If a Greek father had a considerable estate and had only a daughter, she, being a woman, could not inherit direct. Either her husband or her son would be the direct heir. But if the daughter was unmarried the father could leave his property and his daughter to anyone he chose. Such a person, in order to inherit the property, had to marry the heiress, even if he had to divorce an already existing wife to do so. And, if in such circumstances, a father died without making a will, the nearest relation could claim the heiress daughter as his wife. It is the same principle again. The whole thing is designed to maintain the family and to retain the property within the family.

The question that the Sadducees asked, therefore, may have presented an exaggerated case, with the story of the seven brothers, but it was a question founded on a well-known Jewish law.

The question of the Sadducees was simply this--if, in accordance with the regulations governing levirate marriage, one woman has been married in turn to seven brothers, if there is a resurrection of the dead, whose wife is she when that resurrection comes? They thought that by asking that question they rendered the idea of resurrection completely ridiculous.

Jesus' answer really falls into two parts.

First, he deals with what we might call the manner of the resurrection. He lays it down that when a person rises again, the old laws of physical life no longer obtain. The risen are like the angels and physical things like marrying and being married no longer enter into the case. Jesus was saying nothing new. In Enoch the promise is, "Ye shall have great joy as the angels of heaven." In the Apocalypse of Baruch it is said that the righteous shall be made "like unto the angels." And the rabbinic writings themselves said that in the life to come "there is no eating and drinking, no begetting of children, no bargaining, jealousy, hatred and strife, but that the righteous sit with crowns on their heads, and are satisfied with the glory of God." It is Jesus' point that the life to come cannot be thought of in terms of this life at all.

Second, he deals with the fact of the resurrection. Here he meets the Sadducees on their own ground. They insisted that in the Pentateuch, by which they set so much store, there was no evidence for immortality. From the Pentateuch Jesus draws his proof. In Exo 3:6, God call himself the God of Abraham, the God of Isaac and the God of Jacob. If God is the God of these patriarchs even yet, it means that they must still be alive, for the living God must be the God of living people, and not of of those who are dead. And if the patriarchs are alive then the resurrection is proved. On their own grounds, and with an argument to which they could find no answer, Jesus defeated the Sadducees.

This passage may seem to deal with a matter which is recondite and remote. It is an argument on terms which are out of the orbit of our experience. In spite of that two eternally valid truths emerge.

(i) The Sadducees made the mistake of creating heaven in the image of earth. Men have always done so. The Red Indians, who were by nature hunters, conceived of a heaven which was a happy hunting ground. The Vikings, who were by nature warriors, thought of a Valhalla where they would fight all day, where at night the dead would be raised and the wounded made whole again, and they would spend the evening in banquets, drinking wine from cups made from the skulls of their conquered foes. The Mohammedans were a desert people living in circumstances where luxury was unknown. They conceived of heaven as a place where men would live a life replete with every sensual and bodily pleasure. The Jews hated the sea and thought of heaven as a place where there would be no more sea. All men shrank from sorrow and from pain, and heaven would be a place where the tears were wiped from every eye and there would be no more pain.

Always men have tended to create in thought a heaven to suit themselves. Sometimes that idea can be poignantly beautiful. During the 1914-18 war The Westminster Gazette printed a lovely little poem about those who had died for their country:

"They left the fury of the fight,

And they were tired.

The gates of heaven were open quite,

Unguarded and unwired.

There was no sound of any gun,

The land was still and green,

Wide hills lay silent in the sun,

Blue valleys slept between.

They saw far off a little wood

Stand up against the sky.

Knee deep in grass a great tree stood,

Some lazy cows went by.

There were some rooks sailed overhead,

And once a church ben pealed.

'God, but it's England!' someone said,

'And there's a cricket field'."

There is wistful beauty there and real truth. But we do well to remember that Paul was right (1Co 2:9) when he took the words of the prophet (Isa 64:4) and made them his own, "What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him." The life of the heavenly places will be greater than any conception this life can supply.

(ii) In the end Jesus based his conviction of the resurrection on the fact that the relationship between God and a good man is one that nothing can break. God was the friend of Abraham, Isaac and Jacob when they lived. That friendship could not cease with death. "God," as Loisy said, "cannot cease to be the God of those who served him and loved him." As the Psalmist said, "I am continually with thee. Thou dost hold my right hand. Thou dost guide me with thy counsel and afterward thou wilt receive me to glory." (Psa 73:23-24.) He cannot conceive of his relationship with God ever being broken.

In a word, there is only one immortal thing--and that is love.

Constable: Mar 11:1--13:37

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

The rest of Jesus' ministry, as Mark recorded it, took place in and around Jerusalem. Chapters 11-13 present Jesus' ministry before His passion. It consisted of Jesus' formal presentation to the nation (11:1-26), His teaching in the temple area (11:27-12:44), and His eschatological discourse to the disciples (ch. 13).

Constable: Mar 11:27--13:1

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

This entire section contains Jesus' teaching in the temple courtyard on Wednesday. The religious leaders first questioned Jesus' authority (11:12-12:12) and then His teaching (12:13-37). Finally Jesus condemned their hypocrisy and commended a widow's action that demonstrated reality (12:38-44). Jesus functioned as a faithful servant of the Lord in the role of a prophet here.

Constable: Mar 12:13-37

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

Controversy over Jesus' authority led to controversy over His teaching. The Jewish religious leaders attacked Him three times trying to destroy His credibility and popularity. They plied Him with questions about the poll tax (vv. 13-17), the resurrection (vv. 18-27), and the greatest commandment (vv. 28-34). Then Jesus took the initiative and questioned them about Messiah's sonship (vv. 35-37). This ended their attacks. The whole encounter happened on Wednesday following the events just recorded.

Constable: Mar 12:18-27

Jesus' teaching about the resurrection 12:18-27 (cf. Matt. 22:23-33; Luke 20:27-40)

12:18 The Sadducees were mainly urban, wealthy, and educated Jews. Their numbers were comparatively few, but they occupied important positions including many in the priesthood. Their influence was greater than their size as a party within Judaism. This is the only place Mark mentioned them. They claimed to believe only what the Old Testament taught, and they did not follow the traditions of the elders that the Pharisees observed. They did not believe in the resurrection because they said they could find no clear revelation about it in the Old Testament.

12:19-23 The Sadducees posed their hypothetical case to make any view of the resurrection but their own look absurd.²⁸⁹

12:24-25 The Sadducees did not understand the Scriptural revelation about resurrection. Furthermore they did not realize that God's power was sufficient to raise people and to raise them to a different type of life. Marriage as we know it will not exist when we have immortal bodies. Deathless existence will not require propagation of the human race. The Sadducees denied the existence of the angelic race (Acts 23:8), which belief Jesus also corrected. They considered their views enlightened, but Jesus said they needed enlightening.

12:26-27 In concluding that the Old Testament did not teach the resurrection, the Sadducees had overlooked an important passage in the Torah (Pentateuch). They regarded the Torah as particularly authoritative. Exodus 3:6 taught continued human existence after death. Abraham, Isaac, and Jacob were still alive in Moses' day. The Sadducees not only rejected the resurrection but also life after death.²⁹⁰ The Jews had a more holistic view of man than most modern westerners do (cf. Gen. 2:7). The Sadducees concluded that if the material part of man died, the whole person ceased to exist. Jesus, who held the same unified view of man, argued that if the immaterial part of man lived the whole person would live.

The major error of the Sadducees was their mistaken understanding of scriptural revelation. Jesus' final rebuke (v. 27), unique in the second Gospel, stressed that flaw.

College: Mar 12:1-44

MARK 12

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

¹ He then began to speak to them in parables: " A man planted a vineyard. He put a wall around it, dug a pit for the winepress and built a watchtower. Then he rented the vineyard to some farmers and went away on a journey. ² At harvest time he sent a servant to the tenants to collect from them some of the fruit of the vineyard. ³ But they seized him, beat him and sent him away empty-handed. ⁴ Then he sent another servant to them; they struck this man on the head and treated him shamefully. ⁵ He sent still another, and that one they killed. He sent many others; some of them they beat, others they killed.

⁶" He had one left to send, a son, whom he loved. He sent him last of all, saying, 'They will respect my son.'

⁷" But the tenants said to one another, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' ⁸ So they took him and killed him, and threw him out of the vineyard.

⁹" What then will the owner of the vineyard do? He will come and kill those tenants and give the vineyard to others. ¹⁰ Haven't you read this scripture:

" 'The stone the builders rejected

has become the capstone; ^a

¹¹ the Lord has done this,

and it is marvelous in our eyes' ^b ?"

¹² Then they looked for a way to arrest him because they knew he had spoken the parable against them. But they were afraid of the crowd; so they left him and went away.

^a 10 Or cornerstone ^b 11 Psalm 118:22,23

Jesus " counterattacked" with a parable. Unlike other parables this one was directed to the religious authorities (see " them" and " they" in vv. 1 and 12). They understood the main point (v. 12). The parable is built from elements in Isa 5:1-7:

I will sing for the one I love a song about his vineyard: My loved one had a vineyard on a fertile hillside. He dug it up and cleared it of stones and planted it with the choicest vines. He built a watchtower in it and cut out a winepress as well. Then he looked for a crop of good grapes, but it yielded only bad fruit. Now you dwellers in Jerusalem and men of Judah, judge between me and my vineyard. What more could have been done for my vineyard than I have done for it? When I looked for good grapes, why did it yield only bad? Now I will tell you what I am going to do to my vineyard: I will take away its hedge, and it will be destroyed; I will break down its wall, and it will be trampled. I will make it a wasteland, neither pruned nor cultivated, and briers and thorns will grow there. I will command the clouds not to rain on it. The vineyard of the Lord Almighty is the house of Israel, and the men of Judah are the garden of his delight. And he looked for justice, but saw bloodshed; for righteousness, but heard cries of distress.

In Isaiah's parable the owner is the Lord and the vineyard is the house of Israel, the people of Judah. The good grapes the Lord wanted were justice and righteousness. The bad fruit he got was bloodshed and cries of distress. The destruction of the vineyard referred to the coming destruction of Judah. Isaiah called upon the men of Judah to make a judgment about the fate of the vineyard (vv. 3-6) and then told them they had judged themselves (v. 7). Jesus clearly used elements of this ancient parable in constructing his own, although he altered it significantly so that it became a different story.

1. The wall, winepress, and watchtower reflect Isaiah's story. In Isaiah they represent God's loving care for his people. In Jesus' parable they perhaps just add local color to the story. Jesus' story leaves Isaiah's when the owner leaves for another country and rents the vineyard to tenants. This arrangement was common in first century Palestine. As the next verse indicates, wealthy land owners often leased their land to tenants in a share-cropping arrangement by which the owner would receive a share of the crop as payment for using the land. The owner represents God and, unlike the Isaiah parable, the vineyard itself takes a back seat to the tenants, who represent the religious authorities. It is perhaps not important to decide in Jesus' parable precisely what the vineyard (God's people the Jews?) and the fruit (righteousness?) represent.

2-5. It is, however, important to observe that the servants sent by the owner represent the prophets (perhaps including John the Baptist). Jesus' parable makes the same point made by Stephen in Acts 7:51-52: " you stiff-necked people . . . You are just like your fathers: You always resist the Holy Spirit! Was there ever a prophet your fathers did not persecute? They even killed those who predicted the coming of the Righteous One."

6-8. Stephen continued in Acts 7:52-53: " And now you have betrayed and murdered him [the Righteous One]." This is the son of Jesus' parable. The son is identified as a " beloved son" as in 1:11 and 9:7. Identifying himself as the son of a vineyard owner in a parable is not as overt as saying " I am the Son of God," but it does clearly represent Jesus as uniquely related to God. He is not a servant as were the prophets, but a beloved son. The motivation Jesus portrays for the religious authorities is a selfish desire to keep control of the vineyard for themselves.

9. By using a question Jesus calls on the religious leaders to judge themselves. Then he answers his own question. Of course the owner (God) will destroy the tenants (the religious authorities) and give the vineyard (his people?) to others (the coming leaders of the church?).

10-11. Jesus appealed to Scripture to underscore his main point. In Ps 118:22-23, using the imagery of a building in the place of a vineyard, God had already prophesied that the builders (= the tenants, the religious authorities) would reject the stone intended for the capstone (= the son, Jesus), but that this stone would nonetheless become the capstone (= the overthrow of the tenants).

12. The religious authorities understood at least the basic point of the parable. They were afraid to arrest him in the midst of the crowd in the temple courts. They would find a less public opportunity (14:1-2, 10-11, 43-49).

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

¹³ Later they sent some of the Pharisees and Herodians to Jesus to catch him in his words. ¹⁴ They came to him and said, " Teacher, we know you are a man of integrity. You aren't swayed by men, because you pay no attention to who they are; but you teach the way of God in accordance with the truth. Is it right to pay taxes to Caesar or not? ¹⁵ Should we pay or shouldn't we?"

But Jesus knew their hypocrisy. " Why are you trying to trap me?" he asked. " Bring me a denarius and let me look at it." ¹⁶ They brought the coin, and he asked them, " Whose portrait is this? And whose inscription?"

" Caesar's," they replied.

¹⁷ Then Jesus said to them, " Give to Caesar what is Caesar's and to God what is God's."

And they were amazed at him.

In 11:27-33 Jesus had embarrassed the religious authorities before the people with his question about the authority of John's baptism. They refused to answer because they would have alienated many in the crowd who viewed John as a prophet. Now they attempt to put Jesus on a similar spot. If he argues against paying the Roman taxes he would create a conflict with the Roman authorities. If he argues for paying the taxes he would alienate the many in the crowd who opposed them. The question was calculated to trap him.

13. The Pharisees and Herodians who came to Jesus were sent by the same religious authorities who had asked about Jesus' authority and who were the focus of his counterattack in the parable of the Tenants. On the Pharisees and Herodians and their collusion against Jesus see the comments on 3:6.

14-15a. It is ironic that the opponents of Jesus clearly portrayed their own lack of integrity as they addressed Jesus as " teacher" and praised his integrity which, of course, they did not believe in for a moment. In 11:32-33 Jesus' opponents declined to answer his question because of the pressure of public opinion, but now they praise Jesus for his teaching the way of God with no regard for public opinion. Once again they ask two questions that interrelate. The taxes they have in mind are those levied by Rome. They have no quarrel with the temple tax or other taxes that might be originated by Jewish authorities. In the eyes of many Jews the taxes levied by Rome were not only oppressively high, but were per se unacceptable as part and parcel of the unwanted dominion of Rome.

15b-17. Jesus' integrity contrasts with the hypocrisy of his opponents. As in other cases (2:8; 3:2-5) he knew their intent. In this case he openly declared it in his question, " Why are you trying to trap me?"

His response was so ingenious that even his opponents (the " them" and " they" of v. 17) were amazed at him. The coin he called for was a silver denarius with the head of the emperor Tiberius on its face and an inscription reading " Tiberius Caesar Augustus, Son of the Divine Augustus." Jesus reasoned that it was issued by and belonged to the emperor. The emperor could ask for it. On the other hand, one must give God what belongs to God. This qualification is vital and would certainly raise question even about the last words of the inscription on the denarius.

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

¹⁸ Then the Sadducees, who say there is no resurrection, came to him with a question. ¹⁹" Teacher," they said, " Moses wrote for us that if a man's brother dies and leaves a wife but no children, the man must marry the widow and have children for his brother. ²⁰ Now there were seven brothers. The first one married and died without leaving any children. ²¹ The second one married the widow, but he also died, leaving no child. It was the same with the third. ²² In fact, none of the seven left any children. Last of all, the woman died too. ²³ At the resurrection ^a whose wife will she be, since the seven were married to her?"

²⁴ Jesus replied, " Are you not in error because you do not know the Scriptures or the power of God? ²⁵ When the dead rise, they will neither marry nor be given in marriage; they will be like the angels in heaven. ²⁶ Now about the dead rising - have you not read in the book of Moses, in the account of the bush, how God said to him, 'I am the God of Abraham, the God of Isaac, and the God of Jacob' ^b ? ²⁷ He is not the God of the dead, but of the living. You are badly mistaken!"

^a 23 Some manuscripts resurrection, when men rise from the dead. ^b 26 Exodus 3:6

In Mark's presentation Jesus is first approached by the religious authorities as a whole and questioned about his authority. After his rebuttal and the parable of the Tenants they no longer pursued him as a group, but the public questioning continued by sub-groups: first, the Pharisees and Herodians, and then, the Sadducees. (The final question was asked by a lone scribe.) The two sub-groups asked questions that would be typical of their concerns.

This is the only explicit reference to the Sadducees in Mark, although their presence must be assumed whenever the chief priests, scribes, and elders are referred to as a group. The Sadducees were an aristocratic party which included the high priest and presumably most of the chief priests. They accepted only the written law and denied the resurrection.

18-23. Greco-Roman society in general accepted the notion of the immortality of the soul, but the resurrection of the body was another matter. The concept of a general resurrection was, however, widespread among the Jews and was supported by Jesus. The Sadducees denied it and perhaps developed certain stock questions to demonstrate its absurdity. The question about the remarrying widow is based upon the levirate instructions of Deut 25:5-10. According to this law, if a man died without children, his brother should marry the widow and raise children in the first man's name. In the Sadducees' hypothetical case, the levirate rules caused a woman to sequentially marry seven brothers. The purpose of the story is to set up a scenario that creates an insoluble problem for those who believe in the resurrection. The question " whose wife will she be" is supposed to be unanswerable.

24-25. But the question is answerable. If the Sadducees had known the Scriptures and the power of God, they would have known that there will be no marriage in heaven. Those who are raised will be like the angels. The angels are not portrayed as married in Scripture or in other ancient Jewish literature. It is difficult to know whether Jesus' reasoning about the resurrected ones being unmarried like the angels was common or uncommon among his contemporaries. In several relevant Jewish texts those who are raised are said to resume relationships they had on earth, although without explicit reference to marriage. 2 Baruch 51:10, a Jewish document written about A.D. 100, describes the resurrected righteous as being like angels, although again without explicit reference to marriage. In any case, Jesus' contemporaries would have recognized that the angels were not married and could have followed his reasoning that being like them involved being unmarried. This would be true even of the Sadducees who did not believe in angels (Acts 23:8).

26-27. The scriptural argument Jesus gives in these verses reflects both of the items he said the Sadducees did not understand: the Scriptures and the power of God (v. 24). Jesus chose a text from the Pentateuch, Exod 3:6, perhaps because the Sadducees accepted only the books of Moses. It is difficult to follow Jesus' reasoning in v. 27. Most interpreters of Exod 3:6 would think God was simply identifying himself as the God worshipped by the patriarchs during their lifetime and passed down by them to their descendants. I am inclined to follow the understanding of Dreyfuss, articulated well by Hurtado: " Jesus argues that if Abraham, Isaac, and Jacob have passed into oblivion (as the Sadducees believed happened to all the dead), then God's description of himself as the God of these patriarchs of old conveys nothing about his power to save his people, and indeed this title is a mockery of any hope that God deserves the trust of his followers. . . . God's covenant is meaningless if it is canceled by death."

It should be noted that in this context Jesus is discussing the future general resurrection of the dead. He is not discussing the pre-resurrection status of Abraham, Isaac, or Jacob.

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

²⁸ One of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, " Of all the commandments, which is the most important?"

²⁹" The most important one," answered Jesus, " is this: 'Hear, O Israel, the Lord our God, the Lord is one. ^{a 30} Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.' ^{b 31} The second is this: 'Love your neighbor as yourself.' ^c There is no commandment greater than these."

³²" Well said, teacher," the man replied. " You are right in saying that God is one and there is no other but him. ³³ To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices."

³⁴ When Jesus saw that he had answered wisely, he said to him, " You are not far from the kingdom of God." And from then on no one dared ask him any more questions.

^a 29 Or the Lord our Lord is one Lord ^b 30 Deut. 6:4,5 ^c 31 Lev. 19:18

Mark does not clarify whether the final lone questioner of Jesus was sincere or was making another attempt to ensnare him. Matt 22:34-35 clearly includes this question among those designed to test Jesus. The nature of the question makes this segment of Mark one of the most important. Here the reader finds the essence of God's will.

28. I prefer the more literal NRSV translation " Which commandment is the first of all?" because it preserves more naturally the link between v. 29 " The first is" and v. 31 " The second is." But the question does mean, " Which commandment is the most important?" According to the Babylonian Talmud, Jesus' predecessors had been asked a similar question:

On another occasion it happened that a certain heathen came before Shammai and said to him, " Make me a proselyte, on condition that you teach me the whole Torah while I stand on one foot." Thereupon he repulsed him with the builder's cubit which was in his hand. When he went to Hillel, he said to him, " What is hateful to you, do not to your neighbor: that is the whole Torah, while the rest is commentary thereof; go and learn it."

29-31. Jesus answered with a first and second commandment. In both cases he cites Scripture: Deut 6:4-5 and Lev 19:18. The first citation is of the famous Shema, cited twice daily by many pious Jews from before the time of Jesus to the present. The first commandment, " Love the Lord your God" is qualified by " with all your heart and with all your soul and with all your mind and with all your strength." The point is to love God with all our being. The second commandment is a citation of Lev 19:18. It is parallel in structure to the first commandment: " Love your neighbor" is qualified by " as yourself."

Jesus' view of what is central in God's will was not new. Since there were hundreds of commandments it was natural from the beginning to prioritize. The ten commandments were themselves a summary and they could be further distilled into two sections. Philo, a contemporary of Jesus who lived in Alexandria, observed that the ten commandments contained five dealing with responsibilities toward God (or " piety" ) and five dealing with responsibilities toward other people (or " justice" ). Seen in their contexts, the Shema and Lev 19:18 appear to have served a summarizing function. In Luke 10:25-27 a (religious) lawyer asked Jesus how to inherit eternal life, and when Jesus turned the question back to him, the lawyer answered with the same answer Jesus gives in Mark: the Shema and Lev 19:18. The essence of God's will has always been plain - although many have missed it.

32-33. The scribe recognized the validity of Jesus' response. His reply indicated an appreciation for Jesus' analysis. In his reply he correctly emphasized the monotheism of the Shema (" God is one and there is no other beside him" ) which undergirds the absolute nature of the devotion he demands (" all" of one's being, which is not divided in the service of multiple gods). He also observed correctly, in line with the prophets, that love of God and neighbor are more important than " all burnt offerings and sacrifices" (cf. Hos 6:6; Mic 6:6-8). The focus of God's will is not ritual, but the heart.

34. As the scribe had observed that Jesus answered well, Jesus saw that the scribe's understanding of the matter was wise. " You are not far from the kingdom of God" suggests not only that this particular man was progressing in his understanding toward Jesus, but that the kingdom of God focuses on love of God and others.

Jesus' answers drove his critics out of the arena of public debate.

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

³⁵ While Jesus was teaching in the temple courts, he asked, " How is it that the teachers of the law say that the Christ ^a is the son of David? ³⁶ David himself, speaking by the Holy Spirit, declared:

" 'The Lord said to my Lord:

" Sit at my right hand

until I put your enemies under your feet." ' ^b

³⁷ David himself calls him 'Lord.' How then can he be his son?"

The large crowd listened to him with delight.

^a 35 Or Messiah ^b 36 Psalm 110:1

Jesus now counters with a question of his own. Like the triumphal entry and the parable of the Tenants, the question about David portrays Jesus being publicly provocative concerning his messiahship, although without making clear proclamations.

35. The setting for all of the controversies in 11:27-12:44 is the temple court area. Jesus broached the subject of the messiah and at the same time criticized the religious authorities by asking about the common teaching that " the Christ is the son of David." The common idea that the messiah would be from the lineage of David is rooted solidly in 2 Sam 7:11-16. Many Jews of Jesus' time expected a ruler to arise from the lineage of David.

The question initially seems odd because it is clear that early Christians, including Mark (10:47-48; 11:10), taught that Jesus was indeed the promised messiah from the lineage of David. However, the fuller form of the question in vv. 36-37 shows that Jesus did not intend to raise doubt about the messiah being the son of David, but to raise a question about the sense in which that would be true.

36-37. Jesus cited Ps 110:1 and referred it to David and ultimately to the Holy Spirit. The point of v. 37 depends on seeing Ps 110:1 as a messianic text. Interpreted as a messianic Psalm it refers to the great future son of David. Jesus' interpretation also hinges upon seeing this Psalm as penned by David, so that he can argue that David himself calls his future son " Lord" (kuvrio", kyrios ). In the Psalm " the Lord" is Yahweh and " my lord" is the messiah. His greatness is indicated not only by David calling him " lord," but also by his positioning at the right hand of God's throne and his triumph over his enemies. Presumably the crowd was delighted because they understood Jesus to be saying that the messiah would be greater than David himself. They probably misunderstood the exaltation and triumph spoken of in Ps 110:1 as a reference to the messiah's coronation as king and triumph over the Roman oppressors. Such thoughts would fill them with delight.

7. Jesus Denounces the Teachers of the Law and

Commends a Poor Widow (12:38-44)

³⁸ As he taught, Jesus said, " Watch out for the teachers of the law. They like to walk around in flowing robes and be greeted in the marketplaces, ³⁹ and have the most important seats in the synagogues and the places of honor at banquets. ⁴⁰ They devour widows' houses and for a show make lengthy prayers. Such men will be punished most severely."

⁴¹ Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts. ⁴² But a poor widow came and put in two very small copper coins, ^a worth only a fraction of a penny. ^b

⁴³ Calling his disciples to him, Jesus said, " I tell you the truth, this poor widow has put more into the treasury than all the others. ⁴⁴ They all gave out of their wealth; but she, out of her poverty, put in everything - all she had to live on."

^a 42 Greek two lepta ^b 42 Greek kodrantes

These two stories should be read in conjunction with each other. There is a contrast here between the religious authorities who greedily took all they could get even from widows, and the poor widow who freely gave what little she had to God. These two segments bring to an end Jesus' public teaching in the temple courts. Chapter 13 contains private teaching to the disciples. On Wednesday Mark does not indicate that Jesus entered Jerusalem (14:1-11). On Thursday he entered only in the evening for the Passover meal.

38-40. Jesus' criticisms of the scribes boil down to two basic issues. Five of the items listed indicate that they love the praise of people and use their piety for this purpose: they " like to walk around in flowing robes and be greeted in the marketplaces, and have the most important seats in the synagogues and the places of honor at banquets . . . and for a show make lengthy prayers." The second basic issue is that they are greedy for money and " devour widows houses." This last phrase probably means they took advantage of widows for financial support.

The observation that " such men will be punished most severely" is one of a few New Testament references to the idea of degrees of punishment (cf. James 3:1).

41-44. Many rich people put in large amounts into the temple treasury, but their gifts were small compared to the poor widow's gift. The two copper coins were leptons, the smallest coins in circulation, now commonly called " widow's mites." Mark apparently did not believe his audience would recognize the currency and so gave the value at one quadrans. The monetary value of two leptons or one quadrans was extraordinarily small. In Jesus' day a quadrans was worth 1/144 of a denarius. The NIV seeks to get the point across by saying that the two copper coins were worth only a fraction of a penny.

Jesus' surprising statement in v. 43 is explained by v. 44. The poor woman put in more than all the others in terms of the amount of sacrifice she made. God measures the gift by the sacrifice involved (cf. 2 Sam 24:24). The point is parallel to the superiority of the two great love commands over all sacrifices and burnt offerings (v. 33). Jesus' teaching about the widow's offering also implies further criticism of the scribes. They sought to squeeze the last penny from widows out of greed, but the poor widow gave the last penny to the Lord out of love and self-sacrifice.

-College Press New Testament Commentary: with the NIV

McGarvey: Mar 12:18-27

CIX.
JEWISH RULERS SEEK TO ENSNARE JESUS.
(Court of the Temple. Tuesday, April 4, A. D. 30.)
Subdivision B.
SADDUCEES ASK ABOUT THE RESURRECTION.
^aMATT. XXII. 23-33; ^bMARK XII. 18-27; ^cLUKE XX. 27-39.

   ^a23 On that day there came {bcome} unto him ccertain of the the Sadducees, they that {bwho} say there is no resurrection [As to the Sadducees, see Deu 25:5, Deu 25:6. The object of this law was to preserve families. But the custom was older than the law -- Gen 38:6-11], cthat ^bIf a man's brother die, chaving a wife, and he be childless, {band leave a wife behind him, and leave no child,} that his brother should take his {cthe} wife, and raise up seed unto his brother. ^aMoses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.  25 Now there were ctherefore awith us seven brethren: and the first ctook a wife, amarried and deceased, band dying left no seed; {cand died childless;} aand, having no seed left his wife unto his brother:  ^b21 And  ^a26 In like manner the second also, btook her, and died, leaving no seed behind him; and the third likewise: ctook her; aunto the seventh. cand likewise the seven also left no children, {bleft no seed.} cand died.  32 Afterward [600] ^bLast of all  ^a27 And after them all, bthe woman also died.  ^a28 In the resurrection therefore whose wife shall she be of the seven? {bof them?} for the seven aall had her. bto wife. [This was evidently a favorite Sadducean argument against the resurrection. On the assumption that the marital state is continued after the resurrection, it makes the doctrine of a resurrection appear ridiculous, because, seemingly, it involves difficulties which even brothers could hardly settle amicably, and which even God would have in a sense to settle arbitrarily.]  ^c34 And {^a29 But} Jesus answered and said unto them, Ye do not err, not knowing the scriptures, nor the power of God. ^bIs it not for this cause that ye err, that ye know not the scriptures, nor the power of God? [The relevancy of these statements will be discussed in the treatment of Act 23:8), but the basal principle of their infidelity was the denial of spirits. It was, as it were, the tree trunk from which their other errors sprang as branches. If there were such things as spirits, it was not worth while to deny that there was an order of them known as angels. If man had a spirit which could survive his body, it was reasonable to believe that God, having so fashioned him that a body is essential to his activity and happiness, would in some manner restore a body to him. Jesus therefore does not pursue the argument until he has proved a resurrection; but rests when he has proved that man has a spirit. Jesus proves that man has a spirit by a reference from the Pentateuch, that part of Scripture which the Sadducees accepted as derived from God through Moses. The reference shows that God was spoken of and spoke of himself as the God of those who were, humanly speaking, long since dead. But the Sadducees held that a dead man had ceased to exist, that he had vanished to nothingness. According to their view, therefore, God had styled himself the God of nothing, which is absurd. The Sadducees could not thus have erred had they known or understood the significance of this Scripture, and they could not have doubted the resurrection had they known the absolute power with which God deals with material such as that of which the body is formed. See verses 24 and 39 supra.]  ^a33 And when the multitude heard it, they were astonished at his teaching.  ^c39 And certain of the scribes answering said, Teacher, thou hast well said. [Some of the scribes of less bitter spirit could not refrain from expressing their admiration at the ease with which Jesus answered an argument which their own wisdom could not refute.] [602]

[FFG 600-602]

Lapide: Mar 12:1-44

CHAPTER 12

1 The parable of the vineyard. 13 Touching the paying of tribute. 18 The Sadducees confuted. 35 A difficulty proposed to the scribes.

Ver. 1 . Planted a vineyard. Gr. ε̉φύτευσεν, Vulg. pastinavit. The verb pastinare is especially used of vines. It means to dig the soil of the vineyard, and prepare it for planting vines, So the word repastinare means to dig up vines when they are sterile.

And dug a lake (Vulg.), a receptacle into which the must pressed from the grapes might flow. The Gr. is ύπολήνιον, i.e., beneath the winepress. For ληνός means winepress. Hence the Arabic translates, and dug a winepress in it. S. Matthew (xxi. 33) uses the same expression. For torcular, or winepress, means not only the actual press itself, but the vat or receptacle beneath the press in which the grape juice was received. This last was said to be dug, or, as in Isa 5:1, to be cut out.

Ver. 33. And to love one's neighbour as oneselg is a greater thing than all holocausts and sacrifices. Holocausts were sacrifices in which the whole victim was burnt and sacrificed to God by fire. This is what God says, "I will mercy [prefer] and not sacrifice, and the knowledge of God more than holocausts" (Hos 6:6). This young man tacitly assents to the saying of Christ, and condemns the scribes, who preferred sacrifices, which yielded profit to themselves, to mercy and the love of our neighbour. And this was why they bade children say to their parents, when they were in need, corban, i.e., oblation (see on Mat 15:6).

Ver. 34. Thou art not far from the kingdom of God. Thou art not far from the way of salvation, for the love of God and our neighbour is the pathway to heaven. Again it means, thou art not far from My Church, by which, militant here on earth, we go to the Church triumphant in heaven. "Still, as yet thou lackest faith to believe in Me as the Messiah, the Saviour of the world, and to obey My commands, so that thou mayest indeed become a Christian. And if thou wilt be perfect, leave all things and follow Me, as the Apostles have done." When, then, He says, thou art not far, "He shows," says Victor of Antioch, "that he was still at some distance, and that he ought to reach forward to that which was before, and seek diligently for the things that were yet wanting unto him."

Ver. 38. Who love to walk in long robes,—stolis (Vulg.). The stole was an elegant garment, flowing down to the heels. Wherefore the Scribes wore it for the sake of ostentation.

Ver. 40. Who devour, Gr. οί κατεσθίοντες, i.e., who altogether consume and lick up the houses of widows, both by reason of the sumptuous feasts which they ask of them, as well as by the gifts and money which they avariciously extort from them under the pretext of offering prayers for them. "When, therefore," says Bede, "the hand is stretched out to the poor, it is wont to help prayer; but those men passed whole nights in prayer that they might take from the poor."

These shall receive greater judgment. A severer sentence of God, and a heavier condemnation shall press upon the Scribes in the day of judgment, because by a pretence of probity they are aiming at wrong-doing; and being clothed in the garments of God, they are fighting on the devil's side. "Simulated holiness," says S. Chrysostom, "is a double iniquity."

Ver. 41. How the people cast money : æs, brass (Vulg.), i.e., all sorts of money, whether brass, silver, or gold. For the first money was made of brass, hence all money was afterwards called brass, even when made of silver or gold.

Into the treasury ; gazophylacium (Vulg.). For gaza is a Persian word, meaning riches ; and φυλάττειν is to keep. This was a chest into which gifts were cast by the people, and kept for the service of the Temple, and for supporting the priests and the poor. Hence, also, the porch in which the chest was kept was called by the same name. Thus it is said in John viii. 20, "These words spake Jesus in the treasury ( gazophylacio ), teaching in the Temple." So Bede.

Ver. 42. A certain poor widow cast in two mites, which make a farthing. Not as if one mite made a farthing, as Euthymius understands, relying on Mat 5:26. But two mites were equivalent to one farthing, as is here clearly expressed. For a farthing was the fourth part of a little ass ; and ten small asses made a denarius. A mite was half a farthing.

Ver. 43. This poor widow hath cast in more than all. For although per se, and other things being equal, the greatest and best alms and oblations is that which is most, yet, per accidens, when other things are not equal, the greater alms is that which is offered with the greater devotion of charity and religion. For God does not so much regard the gift as the disposition of the giver. Again, the greater gift is not that which is of the greater value considered in itself, as that which is the greater and more difficult in respect of the giver. This widow, therefore, in giving a farthing, gave more than all, because she gave all that she had, although it was necessary for her life. And she would have given more if she had had more. For she trusted in God, that He in return would be more liberal to her, and provide for her necessity, according to the saying, "Give God an egg, and receive a sheep." Others truly gave of their abounding superfluities, as Christ here says. As Titus of Bostra says on Luke xxi. 3, "With such magnanimity and devotion did she offer two mites, that is, all that she had, as if she counted her own life as nothing." S. Paul gives the a priori reason (2Co 8:12), "If there be a ready mind, it is accepted according to what a man hath, not according to that which he hath not." As Victor of Antioch says on this passage, "For God does not so much consider the greatness of the gifts, as weigh the greatness and alacrity of the mind." And Bede, "He weighs not the substance, but the conscience of the offerers."

For, as S. Thomas says, inasmuch as the widow gave according to her ability, therefore it was the greater affection of charity which was valued in her. S. Ambrose thought the same ( lib. 2, Offic. c. 30), "The two mites of that widow surpassed the offerings of the rich, because she gave all she had; but they offered only a small portion of their abundance." Whence he infers, "The disposition therefore makes the offering poor or valuable, and sets their true price upon things." (Top)

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 12 (Chapter Introduction)

Overview

Mar 12:1, In a parable of the vineyard let out to wicked husbandmen Christ foretells the reprobation of the Jews, and the calling of the Gentiles; Mar 12:13, He avoids the snare of the Pharisees and Herodians about paying tribute to Caesar; Mar 12:18, convicts the Sadducees of error, who denied the resurrection; Mar 12:28, resolves the scribe, who questioned of the first commandment; Mar 12:35, refutes the opinion that the scribes held of Christ; Mar 12:38, bidding the people to beware of their ambition and hypocrisy; Mar 12:41, and commends the poor widow for her two mites, above all.

Poole: Mark 12 (Chapter Introduction)

CHAPTER 12

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 12 (Chapter Introduction)

(Mar 12:1-12) The parable of the vineyard and husbandmen.

(Mar 12:13-17) Question about tribute.

(Mar 12:18-27) Concerning the resurrection.

(Mar 12:28-34) The great command of the law.

(Mar 12:35-40) Christ the Son and yet the Lord of David.

(Mar 12:41-44) The poor widow commended.

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 12 (Chapter Introduction)

In this chapter, we have, I. The parable of the vineyard let out to unthankful husbandmen, representing the sin and ruin of the Jewish church (Mar 12:1-12). II. Christ's silencing those who thought to ensnare him with a question about paying tribute Caesar (Mar 12:13-17). III. His silencing the Sadducees, who attempted to perplex the doctrine of the resurrection (Mar 12:18-27). IV. His conference with a scribe about the first and great command of the law (Mar 12:28-34). V. His puzzling the scribes with a question about Christ's being the Son of David (Mar 12:35-37). VI. The caution he gave the people, to take heed of the scribes (Mar 12:38-40). VII. His commendation of the poor widow that cast her two mites into the treasury (Mar 12:41-44).

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 12 (Chapter Introduction)

Rejection And Retribution (Mar_12:1-12)

Caesar And God (Mar_12:13-17)

The Wrong Idea Of The Life To Come (Mar_12:18-27)

Love For God And Love For Men (Mar_12:28-34)

The Son Of David (Mar_12:35-37)

The Wrong Kind Of Religion (Mar_12:37-40)

The Greatest Gift (Mar_12:41-44)

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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Johnson, Sherman E. A Commentary on the Gospel According to St. Mark. Black's New Testament Commentaries series. London: Adam & Charles Black, 1960.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kelly, William. An Exposition of the Gospel of Mark. Reprint ed. London: C. A. Hammond, 1934.

Kingsbury, J. D. Conflict in Mark: Jesus, Authorities, Disciples. Minneapolis: Fortress Press, 1989.

Lane, William L. The Gospel According to Mark. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

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Lowery, David K. "A Theology of Mark." In A Biblical Theology of the New Testament, pp. 65-86. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

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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.

Gundry, Robert H. Mark: A Commentary on His Apology for the Cross. Grand Rapids: Eerdmans, 1993.

. Matthew. Grand Rapids: Eerdmans, 1982.

Hawthorne, Gerald F. "Amen." DJG 7-8.

Heard, Warren J. "Revolutionary Movements." DJG 688-698.

Helton, Stanley N. "Churches of Christ and Mark 16:9-20." Restoration Quarterly 36 (1994): 32- 52.

Hengel, Martin. Crucifixion in the Ancient World and the Folly of the Message of the Cross. London: SCM, 1977.

. Studies in the Gospel of Mark. Trans. John Bowden. Philadelphia: Fortress, 1985.

Herzog, William R., II. "Temple Cleansing." DJG 817-821.

Hoehner, Harold.W. Herod Antipas. Grand Rapids: Zondervan, 1972.

. "Herodian Dynasty." DJG 317-326.

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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.

McIver, Robert K. "One Hundred-Fold Yield - Miraculous or Mundane? Matthew 13.8, 23; Mark 4.8, 20; Luke 8.8." New Testament Studies 40 (1994): 606-608.

McRay, John. Archaeology and the New Testament. Grand Rapids: Baker, 1991.

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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.

Rousseau, John J. and Rami Arav, eds. Jesus and His World: An Archaeological and Cultural Dictionary. Minneapolis: Fortress, 1995.

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