Text -- Mark 13:6 (NET)

13:6 Many will come in my name, saying, ‘I am he,’ and they will mislead many.

Commentary -- Word/Phrase Notes (per phrase)

Vincent: Mar 13:6

In my name ( ἐπί )

Lit., upon. Basing their claims on the use of my name.

JFB: Mar 13:6

(see Mat 24:5) --"and the time draweth nigh" (Luk 21:8); that is, the time of the kingdom in its full splendor.

JFB: Mar 13:6

"Go ye not therefore after them" (Luk 21:8). The reference here seems not to be to pretended Messiahs, deceiving those who rejected the claims of Jesus, of whom indeed there were plenty--for our Lord is addressing His own genuine disciples--but to persons pretending to be Jesus Himself, returned in glory to take possession of His kingdom. This gives peculiar force to the words, "Go ye not therefore after them."

Clarke: Mar 13:6

Saying, I am - The Christ, is added by eight MSS., Coptic, Armenian, Saxon, and four of the Itala.

TSK: Mar 13:6

many : Mar 13:22; Jer 14:14, Jer 23:21-25; Joh 5:43; 1Jo 4:1

and shall : Mar 13:22; Mat 24:5, Mat 24:11, Mat 24:23, Mat 24:24; Act 5:36-39

Commentary -- Word/Phrase Notes (per Verse)

Poole: Mar 13:5-6

Ver. 5,6. See Poole on "Mat 24:4" . See Poole on "Mat 24:5" . This is the first sign, fulfilled before the destruction of Jerusalem in part, and which had been fulfilling ever since; and probably before the day of judgment the number of such impostors will increase.

Haydock: Mar 13:6

At the destruction of Jerusalem there appeared many impostors, many who professed themselves to be the Christ, and assured the populace that their delivery was at hand. And in the Church many heresiarchs started up, and many came in the name of Christ; the first of these was Simon Magus, mentioned in the Acts of the Apostles, whom the people of Samaria received as the power and virtue of God. But it is remarkable from the time of our Saviour's passion, when they preferred the robber Barabbas to Jesus Christ, the Lamb of God, they had no peace or quiet in the city, but constant tumult and dissension succeeded, to the very time of its destruction. (Ven. Bede) ---

So shall many seducers come towards the end of the world, who shall make themselves authors of sects, and shall gain many disciples: as followeth in plain words, ver. 22. of this chapter. (Bristow)

Gill: Mar 13:6

For many shall come in my name,.... Taking upon them the name of the Messiah: saying,

I am Christ; the word "Christ", is rightly supplied from Mat 24:5; otherwise in the original it is only, "I am"; which the Persic version doubles, reading it, "I am indeed, I am": he that was promised and expected, the true Messiah; he that was to come:

and shall deceive many; See Gill on Mat 24:5.

Commentary -- Verse Notes / Footnotes

NET Notes: Mar 13:6

¹ tn That is, “I am the Messiah.”

Commentary -- Verse Range Notes

TSK Synopsis: Mar 13:1-37

1 Christ foretells the destruction of the temple;

9 the persecutions for the gospel;

10 that the gospel must be preached to all nations;

14 that great calamities shall happen to the Jews;

24 and the manner of his coming to judgment;

32 the hour whereof being known to none, every man is to watch and pray, that we be not found unprovided, when he comes to each one particularly by death.

Maclaren: Mar 13:6

The Credulity Of Unbelief

Many shall come in My name, saying, I am Christ, and shall deceive many.'--Mark 13:6.

When the Son of Man cometh, shall He find faith on the earth?'--Luke 18:8.

IT was the same generation that is represented in these two texts as void of faith in the Son of Man, and as credulously giving heed to impostors. Unbelief and superstition are closely allied. Religion is so vital a necessity, that if the true form of it be cast aside, some false form will be eagerly seized in order to fill the aching void. Men cannot permanently live without some sort of a faith in the Unseen, but they can determine whether it shall be a worthy recognition of a worthy conception of that Unseen, or a debasing superstition. An epoch of materialism in philosophic thought has always been followed by violent reaction, in which quacks and fanatics have reaped rich harvests. If the dark is not peopled with one loved Face, our busy imagination will fill it with a crowd of horrible ones.

Just as a sailor, looking out into the night over a solitary, islandless sea, sees shapes; intolerant of the islandless expanse, makes land out of fogbanks; and, sick of silence, hears airy tongues' in the moanings of the wind and the slow roll of the waves, so men shudderingly look into the dark unknown, and if they see not their Father there, will either shut their eyes or strain them in gazing it into shape. The sight of Him is religion, the closed eye is infidelity, the strained gaze is superstition. The second and the third are each so unsatisfying that they perpetually pass over into one another and destroy one another, as when I shut my eyes, I see slowly shaping itself a coloured imago of my eye, which soon flickers and fluctuates into black nothingness again, and then rises once more, once more to fade. Men, if they believe not in God, then do service to them which by nature are no gods.'

But let us come to more immediately Christian thoughts. Christ does what men so urgently require to be done, that if they do not believe in Him they will be forced to shape out for themselves some fancied ways of doing it. The emotions which men cherish towards Him so irrepressibly need an object to rest on, that if not He, then some far less worthy one, will be chosen to receive them.

It is just to the illustration of these thoughts that I seek to turn now, and in such alternatives as these--

I. Reception Of Christ As The Revealer.

Reception of Christ as the Revealer is the only escape from unmanly submission to unworthy pretenders.

That function is one which the instincts of men teach them that they need.

Christ comes to satisfy the need as the visible true embodiment of the Father's love, of the Father's wisdom.

If He be rejected--what then? Why, not that the men who reject will contentedly continue in darkness --that is never possible; but that some manner or other of satisfying the clamant need will be had recourse to, and then that to it will be transferred the submission and credence that should have been His. If we have Him for our Teacher and Guide, then all other teachers and guides will take their right places. We shall not angrily repel their power, nor talk loudly about the right of private judgment,' and our independence of all men's thoughts. We are not so independent. We shall thankfully accept all help from all men wiser, better, more manly than ourselves, whether they give us uttered words of wisdom and beauty, having grace poured into their lips,' or whether they give us lives ennobled by strenuous effort, or whether they give us greater treasure than all these--the sight once more of a loving heart. All is good, all is helpful, all we shall receive; but in proportion to the felt obligations we are laid under to them will be the felt authority of that saying, Call no man your master on earth, for One is your Master, even Christ.' That command forbids our slavishly accepting any human domination over our faith, but it no less emphatically forbids our contemptuously rejecting any human helper of our joy, for it closes with and all ye are brethren '--bound then to mutual observance, mutual helpfulness, mutual respect for each other's individuality, mutual avoidance of needless division. To have Him for his Guide makes the human guide gentle and tender among his disciples as a nurse among her children,' for he remembers the gentleness of Christ,' and he dare not be other than an imitator of Him. A Christian teacher's spirit will always be, not for that we have dominion over your faith, but we are helpers of your joy ; his most earnest word, I beseech you, therefore, brethren'; his constant desire, He must increase. I must decrease.' And to have Christ for our Guide makes the taught lovingly submissive to all who by largeness of gifts and graces are set by Him above them, and yet lovingly recalcitrant at any attempt to compel adhesion or force dogmas. The one freedom from undue dependence on men and men's opinions lies in this submission to Jesus. Then we can say, when need is, I have a Master. To Him I submit; if you seek to be master, I demur of them who seemed to be somewhat, whatsoever they were, it maketh no matter to me.'

But the greatest danger is not that our guides shall insist on our submission, but that we shall insist on giving it. It is for all of us such a burden to have the management of our own fate, the forming of our own opinions, the fearful responsibility of our own destiny, that we are all only too ready to say to some man or other, from love or from laziness, Where thou goest, I will go; thy people shall be my people, and thy God my God.'

Few things are more strange and tragic than the eagerness with which people who are a great deal too enlightened to render allegiance to Jesus Christ will install some teacher of their own choosing as their authoritative master, will swallow his dicta, swear by him, and glory in being called by his name. What they think it derogatory to their mental independence to give to the Teacher of Nazareth, they freely give to their chosen oracle. It is not in the last times' only that men who will not endure sound teaching heap to themselves teachers after their own lusts,' and have the ears' which are fast closed to the Truth' wide open to fables.'

On the small scale we see this melancholy perversity of conduct exemplified in every little coterie and school of unbelievers.

On the great scale Mohammedanism and Buddhism, with their millions of adherents, write the same tragic truth large in the history of the world.

II. Faith In The Reconciling Christ.

Faith in the reconciling Christ is the only sure deliverance from debasing reliance on false means of reconciliation.

In a very profound sense ignorance and sin are the same fact regarded under two different aspects. And in the depths of their natures men have the longing for some Power who shall put away sin, as they have the longing for one that will dispel ignorance. The consciousness of alienation from God lies in the human heart, dormant indeed for the most part, but like a coiled, hibernating snake, ready to wake and strike its poison into the veins. Christ by His great work, and specially by His sacrificial death, meets that universal need.

But closely as His work fits men's needs, it sharply opposes some of their wishes, and of their interpretations of their needs. The Jew demands a sign,' the Greek craves a reasoned system of wisdom,' and both concur in finding the Cross an offence.'

But the rejection of Jesus as the Reconciler does not quiet the cravings, which make themselves heard at some time or other in most consciences, for deliverance from the dominion and from the guilt of sin. And men are driven to adopt other expedients to fill up the void which their turning away from Jesus has left. Sometimes they fall back on a vague reliance on a vague assertion that God is merciful'; sometimes they reason themselves into a belief--or, at any rate, an assertion--that the conception of sin is an error, and that men are not guilty. Sometimes they manage to silence the inward voice that accuses and condemns, by dint of not listening to it or drowning it by other noises.

But these expedients fail them some time or other, and then, if they have not cast the burden of their sin and their sins on the great Reconciler, they either have to weary themselves with painful and vain efforts to be their own redeemers, or they fall under the domination of a priest.

Hence the hideous penances of heathenism; and hence, too, the power of sacramentarian and sacerdotal perversions of evangelical truth.

III. Faith In Christ As The Regenerator.

Faith in Christ as the Regenerator is the only deliverance from baseless hopes for the world.

The world is to-day full of moaning voices crying, Art thou He that should come, or do we look for another?' and it is full of confident voices proclaiming other means of its regeneration than letting Christ make all things new.'

The conviction that society needs to be reconstituted on other principles is spread everywhere, and is often associated with intense disbelief in Christ the Regenerator.

Has not the past proved that all schemes for the regeneration of society which do not grapple with the fact of sin, and which do not provide a means of infusing into human nature a new impulse and direction, will end in failure, and are only too likely to end in blood? These two requirements are met by Jesus, and by Him only, and whoever rejects Him and His gift of pardon and cleansing, and His inbreathing of a new life into the individual, will fail in his effort, however earnest and noble in many aspects, to redeem society and bring about a fair new world.

It is pitiable to see the waste of high aspiration and eager effort in so many quarters to-day. But that waste is sure to attend every scheme which does not start from the recognition of Christ's work as the basis of the world's transformation, and does not crown Him as the King, because He is the Saviour, of mankind.

MHCC: Mar 13:5-13

Our Lord Jesus, in reply to the disciples' question, does not so much satisfy their curiosity as direct their consciences. When many are deceived, we should thereby be awakened to look to ourselves. And the disciples of Christ, if it be not their own fault, may enjoy holy security and peace of mind, when all around is in disorder. But they must take heed that they are not drawn away from Christ and their duty to him, by the sufferings they will meet with for his sake. They shall be hated of all men: trouble enough! Yet the work they were called to should be carried on and prosper. Though they may be crushed and borne down, the gospel cannot be. The salvation promised is more than deliverance from evil, it is everlasting blessedness.

Matthew Henry: Mar 13:5-13

Our Lord Jesus, in reply to their question, sets himself, not so much to satisfy their curiosity as to direct their consciences; leaves them still in the dark concerning the times and seasons, which the father has kept in his own power, and which it was not for them to know; but gives them the cautions which were needful, with reference to the events that should now shortly come to pass.

I. They must take heed that they be not deceived by the seducers and imposters that should now shortly arise (Mar 13:5, Mar 13:6); " Take heed lest any man deceive you, lest, having found the true Messiah, you lose him again in the crowd of pretenders, or be inveigled to embrace others in rivalship with him. Many shall come in my name (not in the name of Jesus ), but saying, I am the Christ, and so claiming the dignities which I only an entitled to."After the Jews had rejected the true Christ, they were imposed upon, and so ex posed by many false Christs, but never before; those false Christs deceived many; Therefore take heed lest they deceive you. Note, When many are deceived, we should thereby be awakened to look to ourselves.

II. They must take heed that they be not disturbed at the noise of wars, which they should be alarmed with, Mar 13:7, Mar 13:8. Sin introduced wars, and they come from men's lusts. But at some times the nations are more distracted and wasted with wars than at other times; so it shall be now; Christ was born into the world when there was a general peace, but soon after he went out of the world there were general wars; Nation shall rise against nation, and kingdom against kingdom. And what will become of them then who are to preach the gospel to every nation? Inter arma silent leges - Amidst the clash of arms, the voice of law is not heard. "But be not troubled at it. "1. "Let it be no surprise to you; you are bid to expect it, and such things must needs be, for God has appointed them, in order to further accomplishment of his purposes, and by the wars of the Jews "(which Josephus has given us a large account of) "God will punish the wickedness of the Jews. "2. "Let it be no terror to you, as if your interest were in danger of being overthrown, or your work obstructed by these wars; you have no concern in them, and therefore need not be apprehensive of any damage by them."Note, Those that despise the smiles of the world, and do not court and covet them, may despise the frowns of the world, and need not fear them. If we seek not to rise with them that rise in the world, why should we dread falling with them that fall in the world? 3. "Let it not be looked upon as an omen of the approaching period of the world, for the end is not yet, Mar 13:7. Think not that these wars will bring the world to a period; no, there are other intermediate counsels to be fulfilled betwixt that end and the end of all things, which are designed to prepare you for the end, but not to hasten it out of due time."4. "Let it not be looked upon as if in them God has done his worst; no, he has more arrows in his quiver, and they are ordained against the persecutors; be not troubled at the wars you shall hear of, for they are but the beginnings of sorrows, and therefore, instead of being disturbed at them, you ought to prepare for worse; for there shall also be earthquakes in divers places, which shall bury multitudes in the ruins of their own houses, and there shall be famines, by which many of the poor shall perish for want of bread, and troubles and commotions; so that there shall be no peace to him that goes out or comes in. The world shall be full of troubles, but be not ye troubled; without are fightings, within are fears, but fear not ye their fear. "Note, The disciples of Christ, if it be not their own fault, may enjoy a holy security and serenity of mind, when all about them is in the greatest disorder.

III. They must take heed that they be not drawn away from Christ, and from their duty to him, by the sufferings they should meet with for Christ's sake. Again, he saith, " Take heed to yourselves, Mar 13:9. Though you may escape the sword of war, better than some of your neighbours, because you interest not yourselves in the public quarrels, yet be not secure; you will be exposed to the sword of justice more than others, and the parties that contend with one another, will unite against you. Take heed therefore lest you deceive yourselves with the hopes of outward prosperity, and such a temporal kingdom as you have been dreaming of, when it is through many tribulations that you must enter into the kingdom of God. Take heed lest you needlessly expose yourselves to trouble, and pull it upon your own head. Take heed what you say and do, for you will have many eyes upon you."Observe,

1. What the trouble is which they must expect.

(1.) They shall be hated of all men; trouble enough! The thoughts of being hated are grievous to a tender spirit, and the fruits of that hatred must needs be a constant vexation; those that are malicious, will be mischievous. It was not for any thing amiss in them, or done amiss by them, that they were hated, but for Christ's name sake, because they were called by his name, called upon his name, preached his name, and wrought miracles in his name. The world hated them because he loved them.

(2.) Their own relations shall betray them, those to whom they were most nearly allied, and on whom therefore they depended for protection; "They shall betray you, shall inform against you, and be your prosecutors."If a father has a child that is a Christian, he shall become void of natural affection, it shall be swallowed up in bigotry, and he shall betray his own child to the persecutors, as if he were a worshipper of other gods, Deu 13:6-10.

(3.) Their church-rulers shall inflict their censures upon them; "You shall be delivered up to the great Sanhedrim at Jerusalem, and to the inferior courts and consistories in other cities, and shall be beaten in the synagogues with forty stripes at a time, as offenders against the law which was read in the synagogue."It is no new thing for the church's artillery, through the treachery of its officers, to be turned against some of its best friends.

(4.) Governors and kings shall use their power against them. Because the Jews have not power to put them to death, they shall incense the Roman powers against them, as they did Herod against James and Peter; and they shall cause you to be put to death, as enemies to the empire. They must resist unto blood, and still resist.

2. What they shall have to comfort themselves with, in the midst of these great and sore troubles.

(1.) That the work they were called to should be carried on and prosper, notwithstanding all this opposition which they should meet with in it (Mar 13:10); " The gospel shall, for all this, be published among all nations, and before the destruction of Jerusalem the sound of it shall go forth into all the earth; not only through all the nation of the Jews, but to all the nations of the earth."It is comfort to those who suffer for the gospel, that, though they may be crushed and borne down, the gospel cannot; it shall keep its ground, and carry the day.

(2.) That their sufferings, instead of obstructing their work, should forward it; "Your being brought before governors and kings shall be for a testimony of them (so some read it, Mar 13:9); it shall give you an opportunity of preaching the gospel to those before whom you are brought as criminals, to whom otherwise you could not have access."Thus St. Paul's being brought before Felix, and Festus, and Agrippa, and Nero, was a testimony to them concerning Christ and his gospel. Or, as we read it, It shall be for a testimony against them, against both the judges and the prosecutors, who pursue those with the utmost rage that appear, upon examination, to be not only innocent but excellent persons. The gospel is a testimony to us concerning Christ and heaven. If we receive it, it will be a testimony for us: it will justify and save us; if not, it will be a testimony against us in the great day.

(3.) That, when they were brought before kings and governors for Christ's sake, they should have special assistance from heaven, to plead Christ's cause and their own (Mar 13:11); " Take no thought before-hand what he shall speak, be not solicitous how to address yourselves to great men, so as to obtain their favour; your cause is just and glorious, and needs not be supported by premeditated speeches and harangues; but whatsoever shall be given you in that hour, whatsoever shall be suggested to you, and put into your minds, and into your mouths"( pro re natâ - on the spur of the occasion ), "that speak ye, and fear not the success of it, because it is off-hand, for it is not ye that speak, purely by the strength of your own wisdom, consideration, and resolution, but it is the Holy Ghost. "Note, Those whom Christ calls out to be advocates for him, shall be furnished with full instructions: and when we are engaged in the service of Christ, we may depend upon the aids of the Spirit of Christ.

(4.) That heaven at last would make amends for all; "You will meet with a great deal of hardship in your way, but have a good heart on it, your warfare will be accomplished, and your testimony finished, and he that shall endure to the end, the same shall be saved, "Mar 13:13. Perseverance gains the crown. The salvation here promised is more than a deliverance from evil, it is an everlasting blessedness, which shall be an abundant recompence for all their services and sufferings. All this we have, Mat 10:17, etc.

Barclay: Mar 13:3-6

Jesus was well aware that, before the end, heretics would arise; and, indeed it was not long before the church had its heretics. Heresy arises from five main causes.

(i) It arises from constructing doctrine to suit oneself. The human mind has an infinite capacity for wishful thinking. In a famous sentence, the Psalmist said, "The fool hath said in his heart, 'There is no God.' " The fool about whom the Psalmist was speaking was not a fool in the sense that he had no intelligence. He was a moral fool. His statement that there was no God was made because he did not wish God to be. If God existed so much the worse for him; therefore he eliminated him from his doctrine and from his universe.

One particular heresy has always been with us, that is antinomianism. The antinomian begins with the principle that law has been abolished--and in a sense he is right. He goes on to say that there is nothing but grace--and again in a sense he is right. He then goes on to argue--as Paul shows us in Rom 6 -- on lines like these. "You say that God's grace is wide enough to cover every sin?" "Yes." "You say that God's grace can forgive any sin?" "Yes." "You say that God's grace is the greatest and the most wonderful thing in the universe?" "Yes." "Then," the antinomian concludes, "let us go on sinning to our hearts' content, for the more we sin, the more chances we give to God's amazing grace to operate. Sin is a good thing for sin gives grace a chance to work. Therefore, let us do whatever we like." The grace of God has been twisted to suit the man who wants to sin.

The same kind of argument is used by the man who declares that the only important thing in life is the soul and that a man's body does not matter. If that is so, the argument runs, then a man can do what he likes with his body. If he is so inclined he can sate its desires.

One of the commonest ways to arrive in heresy is to mould Christian truth to suit ourselves. Can it be that the doctrine of hell and the doctrine of the Second Coming have dropped out of much religious thought because they are both uncomfortable doctrines? No one would wish to bring either back in its crude form, but can it be that they have dropped too far out of Christian thought because it does not suit us to believe in them?

(ii) Heresy arises from overstressing one part of the truth. It is, for instance, always wrong to overstress one attribute of God. If we think only of God's holiness, we can never attain to any intimacy with him, but rather tend to a deism in which he is entirely remote from the world. If we think only of God's justice, we can never be free of the fear of God. We become haunted and not helped by our religion. If we think only of God's love, religion can become a very easy-going sentimental thing. There is more in the New Testament than Lk 15 .

Always there is paradox in Christianity. God is love, yet God is justice. Man is free, yet God is in control. Man is a creature of time, yet also a creature of eternity. G. K. Chesterton said that orthodoxy was like a man walking along a knife-edge ridge with a yawning chasm on either side. One step too much to right or left and disaster follows. We must, as the Greeks insisted, see life steady and see it whole.

(iii) Heresy arises from trying to produce a religion which will suit people, one which will be popular and attractive. To do that it has to be watered down. The sting, the condemnation, the humiliation, the moral demand, have to be taken out of it. It is not our job to alter Christianity to suit people, but to alter people to suit Christianity.

(iv) Heresy arises from divorcing oneself from the Christian fellowship. When a man thinks alone he runs a grave danger of thinking astray. There is such a thing as the tradition of the church. There is such a conception as the church being the guardian of truth. If a man finds that his thinking separates himself from the fellowship of men, the chances are that there is something wrong with his thinking. It is the Roman Catholic principle that a man cannot have God for his Father unless he has the church for his mother--and there is truth there.

(v) Heresy arises from the attempt to be completely intelligible. Here is one of the great paradoxes. We are under the bounden duty of trying to understand our faith. But because we are finite and God is infinite we can never fully understand. For that very reason a faith that can be neatly stated in a series of propositions and neatly proved in a series of logical steps like a geometrical theorem is a contradiction in terms. As G. K. Chesterton said, "It is only the fool who tries to get the heavens inside his head, and not unnaturally his head bursts. The wise man is content to get his head inside the heavens." Even at our most intellectual we must remember that there is a place for the ultimate mystery before which we can only worship, wonder and adore.

"How could I praise,

If such as I could understand?"

"I believe," as Tertullian said, "because it is impossible."

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 13:1-37

C. Jesus' teaching on Mt. Olivet ch. 13

The Olivet Discourse is the longest section of Jesus' teaching that Mark recorded (cf. 4:1-34; 7:1-23). Mark used this discourse as a bridge between Jesus' controversies with Israel's leaders (11:27-12:44) and the account of His passion (chs. 14-15). It provides assurance that the leaders who had plotted against Jesus would suffer God's judgment.

Matthew and Mark both stressed Jesus' teaching that focused on His second coming. Matthew and Mark also recorded more about Jesus' answer to the disciples' second question, "What will be the sign when all these things are going to be fulfilled?" (13:4b). Luke concentrated more on His answer to their first question, "When will these things be?" (13:4a). Matthew wrote to answer the questions of Jewish unbelievers. Mark wrote primarily to respond to those of Gentile Christians living under Roman persecution and in a hostile world. Mark stressed Jesus' exhortations to watchfulness and His preparation of the disciples for future hardships.

Constable: Mar 13:5-8

2. Warnings against deceptions 13:5-8 (Matt. 24:4-8; Luke 21:8-11)

Jesus first answered the disciples' second question about the sign of the end of the present age. He did so negatively by warning them of false signs (vv. 5-13). Then He gave them positive information about the event that will signal great tribulation followed by His second coming (vv. 14-27). Finally Jesus answered their first question about the destruction of Jerusalem with a parable (vv. 28-32). The central part of this revelation is eschatological (vv. 14-27) flanked by moral exhortations. This discourse is a good example of the practical nature of biblical prophecy.

"The conditions associated with the impending local crisis of Jerusalem's fall foreshadow those connected with the worldwide end-time crisis. Thus Jesus' words, relevant to His first disciples, remain so for all disciples who face similar conditions throughout this Age."³⁰⁹

13:5-6 The first word of the discourse proper means "take heed" (Gr. blepete). This word occurs four times in the following verses indicating that warning is an important theme (vv. 9, 23, 33). Here Jesus warned the disciples about people who would claim to be the Messiah. There would be many of them before He would return. Mark's "I am" is a divine name (cf. Exod. 3:14; John 8:58). Jesus said these false Messiahs would claim to be God as well as Messiah.

13:7-8 Wars, rumors of wars, earthquakes, and famines will precede Jesus' return, but they are not signs of the end of the age. There will be many of these things before the end comes. The messianic kingdom will appear in history similar to an infant who emerges from a very painful birth experience (cf. Isa. 66:8; Jer. 22:23; Hos. 13:13; Mic. 4:9-10). Jesus compared wars, rumors of war, earthquakes, and famines to the beginning of these pains. These phenomena show that the kingdom is coming, but they do not enable observers to date its arrival precisely. They are part of God's program for the present age that includes judgment as well as salvation. They do not necessarily indicate that the Tribulation has begun. However these things will also mark the first part of the Tribulation (cf. Rev. 6). Verses 5-8 probably describe conditions before and during the first half of the Tribulation, and verses 9-23 describe conditions during the second half.³¹⁰

College: Mar 13:1-37

MARK 13

E. JESUS INSTRUCTS THE DISCIPLES CONCERNING THE DESTRUCTION OF JERUSALEM AND THE SECOND COMING (13:1-37)

There is a contextual link between the cleansing of the temple, the controversies between Jesus and the religious leadership, and Jesus' statements about the destruction of the temple. As Jesus left the temple courts for the last time, he spoke to his disciples about the destruction of the entire complex. This provoked them to ask about this event and others. The difficult discourse that follows treats the A.D. 70 destruction of the temple and the city of Jerusalem, and relates that event to the second coming of the Son of Man.

This chapter is one of the most difficult sections of Mark. There are two major difficulties. The first is to determine in various segments whether Jesus is discussing a) the general events of the last days (which includes all of the period between his resurrection and his return), b) the A.D. 70 destruction of Jerusalem and the temple by the Roman army, or c) his return at the end of human history. The second is to determine how these events are related chronologically.

Before entering the details of this chapter, it would be beneficial to reread the comments on Mark 9:1, an enigmatic saying with some importance for the present chapter. I also want to make the reader aware of several of my own general perspectives on the broader issues of interpretation:

I. It seems clear to me that there are two basic points in this chapter which are of significant importance for contemporary Christianity. These are both warnings. One is the warning not to be misled by false claims that Jesus has returned or that certain signs indicate the immediate proximity of his return (vv. 5-8, 21-23, 32; cf. 2 Thess 2:1-2). The other primary warning is to be faithful and live in a state of constant preparation for his return (vv. 12-13, 33-37). It is easy to understand these warnings. It is also easy to overlook them in the effort to sort out the exegetical conundrums of this chapter. It is unfortunate that the problems of the chapter's interpretation tend to overpower these simple, basic warnings. Most of the problems concern matters that are not nearly so significant for daily Christian living as these basic admonitions.

II. There are certain perspectives on some issues in this chapter which seem to me to be so clearly erroneous that I will dismiss them here and not deal with them in the detailed comments. In the light of the major siege and destruction of Jerusalem by Roman armies in A.D. 70 it is basically ahistorical to interpret the destruction prophesied in Mark 13 as referring to a yet-to-come destruction of Jerusalem (preceded by removing the Dome of the Rock and rebuilding the Jewish temple). This dispensational premillenial view of the chapter is especially contrary to the parallel in Luke 21:20 which clearly refers to the Roman armies that surrounded Jerusalem. No ancient readers would have imagined otherwise.

Another view that must be dismissed is the view that Jesus mistakenly prophesied that his return would come immediately on the heels of the destruction of Jerusalem. The dispensationalists do not have this problem because they believe the second coming will immediately follow the future destruction of Jerusalem. But for virtually everyone else the critical problem of the chapter is the apparent prophecy that the return of Christ, like the destruction of Jerusalem, will occur within Jesus' generation (vv. 24-31). Some interpreters solve the problem by assuming that Jesus made a mistake. This solution creates the major problem of a fallible Jesus, an unacceptable alternative for those with an orthodox understanding of Jesus' identity. A few recent conservative interpreters have argued that Jesus did prophesy his return within his generation and was not mistaken but understood it to be a conditional prophecy. He did not return within his generation because the conditions were not met. I consider this alternative possible, although not without serious problems.

A few interpreters consider all of Mark 13 to be about the destruction of Jerusalem and do not find any reference there to the return of Jesus at the end of the age. This view is possible but difficult for vv. 24-27, which will be discussed in due course. It seems to me to be clearly unacceptable for vv. 32-37, especially in the light of the additional material found in the parallel to Mark 13 in Matt 24-25. Working backward section by section from the judgment of the sheep and the goats in Matt 25:31-46 it is apparent that Matthew must be discussing the return of Jesus at the end of the age in 24:36-25:46. Mark 13:32ff. is parallel to Matt 24:36ff. and also discusses the return of Jesus at the end time.

III. If the major conundrum of the chapter is the chronological relationship of the destruction of Jerusalem and the second coming, there are four possible solutions that have both strengths and weaknesses. I will attempt to set forth strengths and weaknesses of each in the course of the comments. Each of the four has major flaws, but one of them is probably correct. Each of the four can be reconciled with an orthodox and non-dispensational understanding of Christ's second coming. The four major acceptable views are:

a. That Jesus conditionally prophesied that the destruction of Jerusalem would be followed by the second coming, both occurring within a generation of his prophecy (but the conditions were not met).

b. That all of vv. 5-31, including everything through the statement " this generation will certainly not pass away until all these things have happened," refers to the destruction of Jerusalem (or before) and the discussion of the second coming does not begin until v. 32.

c. That vv. 5-23 refer to the destruction of Jerusalem (or before), vv. 24-27 refer to the second coming, vv. 28-31 refer to the destruction of Jerusalem (or before) and vv. 32-37 refer to the second coming (an A-B-A-B pattern).

d. That vv. 5-23 refer to the general characteristics of all of the last days (from Jesus' resurrection to his second coming); that within this section vv. 14-19 refer specifically to the destruction of Jerusalem; that vv. 24-27 refer to the second coming, vv. 28-31 refer to the destruction of Jerusalem and to some occurrences of all the characteristic features of the last days (described in vv. 5-13 and 20-23), and vv. 32-37 refer to the second coming. This view might be represented as follows:

5-13, 20-23 Characteristic features of the last days (i.e., the period between Jesus' resurrection and his return)

14-19 The destruction of Jerusalem, a major event within the last days

24-27 The second coming

28-31 A time reference referring to vv. 5-23, the destruction of Jerusalem and some occurrences of each of the characteristic features that would occur repetitively throughout the last days

32-37 A time reference referring to vv. 24-27, the second coming

Readers who enjoy jigsaw puzzles may be intrigued by these possibilities. Others may feel exhausted at the outset. There must be a correct view and it is presumably one of these four. All of them lead to essentially the same consequences: 1) at least vv. 14-19 refer to the destruction of Jerusalem in A.D. 70; 2) the other items prophesied in vv. 5-23 occurred by that time and many have occurred repeatedly since; 3) the second coming could occur at any time because all the preconditions mentioned in these verses have been met; and therefore, 4) all Christians living after the destruction of Jerusalem should be ready for the second coming to occur at any time. Without wishing to denigrate any of these four views, I will make a case for the fourth - despite its obvious weakness of being the most complicated view. Much of my analysis will be dependent upon Carson's comments on the parallel text in Matt 24.

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

¹ As he was leaving the temple, one of his disciples said to him, " Look, Teacher! What massive stones! What magnificent buildings!"

²" Do you see all these great buildings?" replied Jesus. " Not one stone here will be left on another; every one will be thrown down."

³ As Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John and Andrew asked him privately, ⁴" Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?"

These initial verses set the stage for the discourse that follows in vv. 5-37. The entire chapter completes Tuesday, Jesus' third and last day to enter the temple courts. This day appropriately concludes with a discourse that begins with observations about the great temple.

1. Jesus never entered the temple per se, but the temple courts, the vast area surrounding the temple and divided into the Court of the Gentiles, the Court of the Women, and The Court of the Israelites (Men). The temple complex and its buildings were truly magnificent. The walls encased approximately 35 acres. The majority of its stones weigh about two to five tons each. The largest found thus far weighs almost 400 tons! An inner wall encompassing the temple itself had ten gates, each with two doors measuring about 45 feet high and 22 feet wide! Herod wanted the complex to be impressive.

2. It was surely disturbing to the disciples to hear that such great buildings would be completely destroyed. There was, of course, a well-known precedent. The great temple of Solomon had been leveled by the Babylonians in the 6th century B.C.

3-4. From the Mount of Olives on the east side of the city, visitors today still marvel at the panoramic view of the city and especially the temple mount, which is still present on the eastern side of the city, although now occupied by Moslem mosques. From this vantage point the four brothers asked Jesus to expand upon his statement concerning the temple. The question has two parts. They want to know when these things will happen and what signs will indicate they are about to happen. The use of the plural " these things" suggests the disciples have a complex of events in mind. Matthew's version of the question (Matt 24:3) indicates that this complex of events included the coming of Jesus and the end of the age. In Mark Jesus' response to their question includes not only the destruction of the temple and the city, but also general characteristics of the last days and comments on his second coming.

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

⁵ Jesus said to them: " Watch out that no one deceives you. ⁶ Many will come in my name, claiming, 'I am he,' and will deceive many. ⁷ When you hear of wars and rumors of wars, do not be alarmed. Such things must happen, but the end is still to come. ⁸ Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth pains.

⁹" You must be on your guard. You will be handed over to the local councils and flogged in the synagogues. On account of me you will stand before governors and kings as witnesses to them. ¹⁰ And the gospel must first be preached to all nations. ¹¹ Whenever you are arrested and brought to trial, do not worry beforehand about what to say. Just say whatever is given you at the time, for it is not you speaking, but the Holy Spirit.

¹²" Brother will betray brother to death, and a father his child. Children will rebel against their parents and have them put to death. ¹³ All men will hate you because of me, but he who stands firm to the end will be saved.

Jesus began his response with a warning against being misled by false messiahs or by misreading the common events of the last days. Instead of being misled into erroneous speculations, what the disciples must do is be watchful and endure persecution. They will be persecuted by religious and government institutions at all levels. They will be betrayed by family members and hated by everyone. But the Holy Spirit will help them and those who endure will be saved.

5-8. The characteristic word of the chapter is the imperative verb blevpete ( blepete ), which the NIV translates " watch out" or " be on guard" (vv. 5, 9, 23, 33). The disciples were interested in signs. Jesus did not want them to be misled. There would be false messiahs. Outbreaks of wars, earthquakes, or famines might mislead them into believing the end of the age was imminent. But the end is still to come. Contrary to popular belief even today, these sorts of events are not signals of the immediate proximity of the end.

The wars, earthquakes, and famines experienced in the disciples' own times were the beginnings of what Jesus called the " birth pains" (wjdivnwn, ôdinôn). Several Old Testament texts use the image of a woman in labor to illustrate the woes of a people under siege (Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10). The birth pains Jesus speaks of are the wars, earthquakes, and famines that characterize the days from his resurrection to his return. Some non-Christian Jewish writings reflect similar ideas of end time woes. For example, 2 Baruch (a Jewish apocalyptic document written about A.D. 100) breaks the time leading up to the revelation of the messiah into twelve parts. The first will contain " the beginning of commotions" ; the second through fourth, " the slaughtering of the great," " the fall of many into death," and " the drawing of the sword" ; the fifth, " famine and the withholding of rain" ; and the sixth, " earthquakes and terrors" (2 Baruch 27:1-7).

9-13. The disciples must remain on constant guard because they will be subject to intense persecution. The book of Acts testifies to the fulfillment of these verses. The disciples have a work to do before the end can come. The gospel must be preached to all the nations. In order to help them complete their task the Holy Spirit will tell them what to say when they have opportunity to testify to various institutional leaders (from council leaders to kings). The trials seem to be described as part of the means by which the gospel will be preached to all nations - even to rulers in high places. It will be difficult to stay on task because the persecution of Christians will be intense, even pitting family members against brother, children, or parents so that one has another put to death for faith in Christ. Everyone will hate Christians. But those who endure to the end will be saved. For some " the end" here refers to the end of their life, for others to the end of the world.

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

¹⁴" When you see 'the abomination that causes desolation' ^a standing where it ^b does not belong - let the reader understand - then let those who are in Judea flee to the mountains. ¹⁵ Let no one on the roof of his house go down or enter the house to take anything out. ¹⁶ Let no one in the field go back to get his cloak. ¹⁷ How dreadful it will be in those days for pregnant women and nursing mothers! ¹⁸ Pray that this will not take place in winter, ¹⁹ because those will be days of distress unequaled from the beginning, when God created the world, until now - and never to be equaled again.

^a 14 Daniel 9:27; 11:31; 12:11 ^b 14 Or he ; also in verse 29

With his reference to " the abomination that causes desolation," Jesus turned specifically to the issue which opened this Pandora's box in the first place. There is little doubt that vv. 14-19 focus on the events of A.D. 66-70. Most interpreters would include vv. 20-23. I will argue otherwise below.

14. The NIV translation " abomination that causes desolation" is helpful. " To desolate" means " to lay waste" or " deprive of inhabitants." The phrase refers to something detestable that causes such desolation. It has a specific background in Dan 8:13; 9:27; 11:31; and 12:11, from which it was used prior to Jesus also in 1 Macc 1:54. In Daniel this abomination was to be set up at the temple. 1 Maccabees correctly interprets Daniel as speaking of the actions of the Hellenistic ruler Antiochus IV when he initiated sacrifices to Zeus over the altar of burnt offering and outlawed the practice of Judaism.

Modern interpreters are not in agreement on interpreting the use of this phrase by Jesus. Mark wanted his readers to understand and presumably they were in better position to do so. Matt 24:15 says that " the abomination that causes desolation" will stand " in the holy place." " Holy place" may refer to Jerusalem (which Matthew elsewhere calls the " holy city," Matt 4:5; 27:53). In that case Luke's statement, " When you see Jerusalem surrounded by armies, you will know that its desolation is near," (Luke 21:20) probably provides the key to understanding " the abomination." However, the " holy place" in Matthew might mean the temple precincts (cf. Acts 6:13; 21:28). In that case Luke's reference to the time when the Roman armies surround Jerusalem presumably is another sign and not an explanation of the abomination. The abomination might refer to activities carried out by the Zealots, the leaders of Jewish opposition to the Romans, who committed sacrileges in the temple courts during the years of the Roman siege of Jerusalem. Among their own abominations were murder and the appointment of a farcical high priest.

When the abomination appeared, it would be time to flee to the mountains.

15-16. These verses emphasize the necessity for immediate flight. Jesus' instructions about fleeing from a rooftop assume a flat roof and an outside staircase or ladder. Those on rooftops should not take time even to enter the house. Those working in the fields should not take time to get their cloaks.

17-19. The comment about pregnant women and nursing mothers may refer to the difficulties of flight or to the living situations in the mountain caves where they would hide. The disciples should pray that the time for flight would not take place in winter, which would exacerbate the difficulties of escaping the unprecedented distress of the siege and destruction of Jerusalem.

4. Warnings against False Messiahs during the Birth Pains (13:20-23)

²⁰ If the Lord had not cut short those days, no one would survive. But for the sake of the elect, whom he has chosen, he has shortened them. ²¹ At that time if anyone says to you, 'Look, here is the Christ ^a !' or, 'Look, there he is!' do not believe it. ²² For false Christs and false prophets will appear and perform signs and miracles to deceive the elect - if that were possible. ²³ So be on your guard; I have told you everything ahead of time.

^a 21 Or Messiah

The most difficult element in Carson's overall interpretation of Matt 24 and in my parallel interpretation of Mark 13 is the notion that at this point (Matt 24:22-29; Mark 13:20-23) Jesus shifted focus from the destruction of Jerusalem in particular back to the characteristics of the last days in general (as in vv. 5-13). The reference to " days" (the Greek text does not include " those" before " days" as in the NIV) in v. 20 has seemed to most interpreters to refer to " those days" in v. 19, which in turn refer to the days of the siege and destruction of Jerusalem. However, the reference to " the elect" in v. 20 would most naturally refer to the true Christian believers who presumably escaped the tribulation of v. 19. This points to a return to the general woes (wars, earthquakes, famines, etc.) of the end times. Similarly, " all flesh" (pa'sa savrx, pasa sarx , translated " no one" in the NIV) typically refers to everyone rather than everyone in Jerusalem. The false messiahs of vv. 21-22 are not limited to the time of the siege and destruction of Jerusalem, but have already been introduced as characteristic of the end times in v. 6. Verse 19 may be seen as a fitting end to the particular discussion of the siege and destruction of Jerusalem. Although I recognize the difficulties involved and the minority status of such an interpretation, I will treat vv. 20-23 as a new paragraph which turns away from Jerusalem and back to the end times in general. From this standpoint, vv. 14-19 constitute a special subsection within the broader context of vv. 5-23. The broader context deals with the general characteristics of the end times - not just the events of A.D. 66-70.

20. The wars, famines, earthquakes, and other disasters of the end times would ultimately lead to the destruction of all humanity if they continued unabated. However, for the sake of the elect, the faithful, God has determined to shorten the period between the resurrection and the second coming.

21-22. These verses resume the theme of vv. 5-6. During the end times there will be false Christs and false prophets who will seek to deceive the people of God. They should not be misled. When the Son of Man returns, they will see him " coming in clouds with great power and glory" (v. 26).

23. Jesus repeats the chapter's watchword: " be on your guard" (see comments on v. 5). He has told them what would happen so that they would not be misled by false teachers or by misreading the signs of the end times.

5. The Second Coming (13:24-27)

²⁴" But in those days, following that distress,

" 'the sun will be darkened,

and the moon will not give its light;

²⁵ the stars will fall from the sky,

and the heavenly bodies will be shaken.' ^a

²⁶" At that time men will see the Son of Man coming in clouds with great power and glory. ²⁷ And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens.

^a 25 Isaiah 13:10; 34:4

R.T. France is probably the best representative of those interpreters who believe that vv. 24-27 refer to the destruction of Jerusalem. This point of view deserves careful consideration. Numerous Old Testament texts (e.g., Isa 13:10; 34:4) use cosmic imagery similar to that in vv. 24-25 to describe the overthrow of nations within human history. In Mark 13 the coming of the Son of Man might be a heavenly coming to God for vindication (cf. Dan 7:13-27) and the sending of the angels might be the sending of missionaries (the word translated " angels" [ajggevlou", angelous ] also means " messengers" ) to gather the elect into the church.

Nevertheless, France's view is difficult to maintain, especially in vv. 26-27. The descriptions of the Son of Man " coming in clouds with great power and glory" and " sending out the angels to gather his elect" are most naturally seen in the context of numerous New Testament references to the second coming, several of which refer to Jesus coming with clouds and to the role of the angels (see especially Matt 13:37-43; 25:31; 2 Thess 1:7; Rev 1:7).

24-25. According to the interpretation presented above for vv. 20-23, the distress referred to in v. 24 is not limited to the destruction of Jerusalem, but presumably refers to the general characteristics (wars, earthquakes, famines, etc.) of all of the period between Jesus' resurrection and his return. God has cut short the days of such tribulations (v. 20). They will be brought to an end by the second coming (vv. 24-27).

The NIV puts the celestial upheavals of vv. 24-25 in quotation marks because they reflect such Old Testament texts as Joel 2:10; 3:15; Ezek 32:7-8; Amos 8:9; and especially Isa 13:10 and 34:4. In general, the Old Testament texts use this language in a metaphorical sense for events that occur within human history. It is difficult to decide whether to take Jesus literally or metaphorically. Since he is speaking of the second coming and the end of the world, it may be appropriate to take his language literally.

26-27. The description of " the Son of Man coming in clouds with great power and glory" alludes to Dan 7:13-14 (cf. Mark 14:62). The angels come with him and are sent out to gather the elect. This description of the second coming of Christ resonates with many other New Testament texts, especially Matt 13:37-43; 25:31; 2 Thess 1:7; and Rev 1:7.

6. The Significance of the Birth Pains for

the Second Coming (13:28-31)

²⁸" Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. ²⁹ Even so, when you see these things happening, you know that it is near, right at the door. ³⁰ I tell you the truth, this generation ^a will certainly not pass away until all these things have happened. ³¹ Heaven and earth will pass away, but my words will never pass away.

^a 30 Or race

28-29. With a brief parable (the word translated " lesson" is parabolhv [parabolç]) about a fig tree, Jesus reflects on both parts of the disciples' question: when will these things be and what will be the sign that they are about to be fulfilled? When the fig tree begins sprouting leaves, everyone knows the summer is near. Similarly, when the disciples see these things happening, they will know that his return is near. Interpreters have argued over the meaning of " these things" and over what Jesus says is near.

It is illogical to consider " these things" to include the second coming itself. There would then be nothing left to describe as near. It would not make sense to say that when the second coming happened the disciples would know it was near. Since the celestial events of vv. 24-25 seem to be a part of the second coming, they are not likely to be included either. In v. 29 " these things" presumably refers to everything in vv. 5-23, the destruction of Jerusalem and the general characteristics of the period between Jesus' resurrection and return.

If this is correct, then that which is near is the second coming. There is a slight ambiguity in the Greek text in that the pronoun subject of " is near" is simply implied in the verb (ejstin, estin ) and could be translated " it" (as in the NIV) or " he" (as in the NRSV). In either case, the reference is probably to the second coming (" it" ) of the Son of Man (" he" ). After the occurrence of the general characteristics of the end times and of the destruction of Jerusalem, the second coming would be near. That does not mean it must happen immediately after the destruction of Jerusalem, for Jesus goes on to say that " about that day or hour no one knows" (v. 32) and " you do not know when the master of the house will come" (v. 35). It does mean that it could happen at any time after the signs had occurred.

30-31. " All these things" should be understood in the light of " these things" in v. 29. The second coming itself is not included. According to this understanding there is no need to resort to some unusual interpretation of the phrase " this generation." Within roughly forty years of Jesus' discourse, the disciples had witnessed examples of all the general characteristics of the end times (which continue today) and the destruction of Jerusalem. It would be especially problematic to assert that Jesus erred in his prediction regarding what would happen in his generation since he begins his statement with " I tell you the truth" (cf. 3:28) and follows it with " my words will never pass away."

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

³²" No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father. ³³ Be on guard! Be alert ^a ! You do not know when that time will come. ³⁴ It's like a man going away: He leaves his house and puts his servants in charge, each with his assigned task, and tells the one at the door to keep watch.

³⁵" Therefore keep watch because you do not know when the owner of the house will come back - whether in the evening, or at midnight, or when the rooster crows, or at dawn. ³⁶ If he comes suddenly, do not let him find you sleeping. ³⁷ What I say to you, I say to everyone: 'Watch!'"

^a 33 Some manuscripts alert and pray

32. Although the events of vv. 5-23 would all take place within a generation and from that time forward the second coming would be near, no one knows the day or hour of the second coming. It is remarkable that those who do not know the day or hour include not only the angels but also the Son.

33. After the occurrence of characteristic end time events and the destruction of Jerusalem, the disciples would know that the second coming was near - but they would not know the time. Therefore, they (and we) must live in a constant state of readiness. Jesus again repeats his watchword, " Beware" (blevpete, blepete , cf. comments on v. 5).

34-36. Jesus emphasizes the point with another parable, which might be called the parable of the Doorkeeper. The disciples will be like a slave whose master went away for an unspecified period and left him to keep watch at the door. The doorkeeper must stay alert at all times so that whenever the master returns he will not catch the doorkeeper sleeping. Like the second coming, the master's return is described as " sudden" (ejxaivfnh", exaiphnçs) and as occurring at any time of the day or night.

37. The chapter ends with a virtual synonym for the characteristic watchword blepete (vv. 5, 9, 23, 33). The word translated " watch" is grhgorevw (grçgoreô), chosen over blepete because of its use in the parable where it describes the doorkeeper's responsibility. Jesus' discourse begins and ends with an exhortation to " watch" ( blepete , v. 5; grçgoreite, v. 37). Its major thrusts are to warn the disciples to watch out in order not to be deceived and in order to be constantly ready for the Son of Man's return.

-College Press New Testament Commentary: with the NIV

McGarvey: Mar 13:1-23

CXIII.
DESTRUCTION OF JERUSALEM FORETOLD.
^aMATT. XXIV. 1-28; ^bMARK XIII. 1-23; ^cLUKE XXI. 5-24.

   ^a1 And Jesus went out from the temple [leaving it to return no more], and was going on his way; and his disciples came to him bas he went forth ato show him the buildings of the temple. bone of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings!  ^c5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said [The strength and wealth of the temple roused the admiration of the Galilæans. The great stones in its fortifications promised safety from its enemies, and the goodly offerings bespoke the zeal of its friends. According to Josephus, some of the stones were nearly seventy feet in length, twelve feet in height, and eighteen feet in breadth. The same historian tells us of the gifts or offerings which adorned it: crowns, shields, goblets, chain of gold present by Agrippa, and a golden vine with its vast clusters which was the gift of Herod. The temple was built of [619] white limestone, and its beauty and strength made it admired of all nations. It took forty-six years to finish, and ten thousand skilled workmen are said to have been employed in its construction.]  {^a2 But ^bJesus aanswered and said unto them, bhim,} Seest thou these great buildings? ^aSee ye not all these things?  ^c6 As for these things which ye behold, averily I say unto you, cthe days will come, in which there shall not be left here one stone upon another, that {bwhich} shall not be thrown down. [In the very hour when the disciples exulted in the apparent permanency of their glorious temple, Jesus startled them by foretelling its utter destruction, which, within forty years, was fulfilled to the letter. The emperor Vespasian, and his son Titus, after a three years' siege, took Jerusalem and destroyed its temple, A. D. 70. Of the temple proper not a vestige was left standing, but the vast platform upon which it stood, composed partly of natural rock and partly of immense masonry, was for the most part left standing. The destruction of the city and temple, however, was so complete that those who visited it could hardly believe that it had ever been inhabited -- Jos. Wars vii. 1.]  3 And as he sat on the mount of Olives, over against the temple [he was in the middle portion of the mountain, for that is the part which is opposite the temple], athe disciples ^bPeter and James and John and Andrew [on this occasion Andrew was in company with the chosen three when they were honored by a special revelation, but is put last as being the least conspicuous of the four] acame unto him privately, basked him privately, asaying, ^cTeacher,  ^b4 Tell us, when ctherefore shall these things be? and what shall be the sign when these things are about to come to pass? {bto be accomplished?} aand what shall be the sign of thy coming, and of the end of the world? [Dismayed by the brief words which Jesus had spoken as he was leaving the temple, these four disciples asked for fuller details. Their question is fourfold. 1. When shall the temple be destroyed? 2. What shall be the signs which precede its destruction? 3. [620] What shall be the sign of Christ's coming? 4. What shall be the sign of the end of the world? Jesus had said nothing of his coming nor of the end of the world; but to these four disciples the destruction of the temple seemed an event of such magnitude that they could not but associate it with the end of all things. Jesus deals with the first two questions in this section, and with the two remaining questions in Act 4:3, Act 5:18, Act 5:40, Act 7:59, Act 8:3, Act 12:1, Act 12:2, Act 14:19, Act 16:19-24, Act 22:30, Act 24:1, Act 25:2, Act 25:3. Peter, James the elder and James the younger, and Paul, and doubtless many more of the apostles suffered martyrdom before the destruction of the temple. Tacitus bears testimony to the hatred and blind bigotry of the age when he speaks of Christians as "a class of men hated on account of their crimes" (Annals, xv. 44). See also Suetonius on Nero 16, and Pliny (Ep. x. 97). For comments on a similar passage see Col 1:23). Of course the language of both Jesus and Paul must be understood with reference to the geography of the earth as then known. Paul's declaration was written about the year A. D. 63, or seven years before the destruction of Jerusalem. His meaning is not that every creature had actually heard the gospel, but that each had been given an opportunity to hear because the gospel had been so universally preached.]  11 And when they lead you to judgment, and deliver you up, be not anxious beforehand what ye shall speak:  ^c14 Settle it therefore in your hearts, not to meditate beforehand how to answer:  15 for I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand or to gainsay. bbut whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Spirit. [See 2Co 11:13-15, Gal 2:1-4, 1Ti 1:3-7, 1Ti 1:19, 1Ti 1:20, 2Ti 3:8, 2Ti 3:9; Tit 1:10, Tit 1:11, 2Pe 2:1-3, Jud 1:4, Jud 1:8, Jud 1:10, Jud 1:12, Jud 1:16, Jud 1:19.]  12 And because iniquity shall be multiplied, the love of the many shall wax cold. [The prevalence of sin tempts and encourages the feeble to commit it.]  ^c16 But ye shall be delivered up even by parents, and brethren, and kinsfolk, and friends;  ^b12 And brother shall deliver up brother to death, and the father his child; and children shall rise up against parents, and cause them to be put to death. cand some of you shall they cause to be put to death. [Hatred against Christianity would prove stronger than all family ties.]  17 And ye shall be hated of all men for my name's sake. [See Dan 4:11], standing in the holy place bwhere he ought not [for comment, see end of the paragraph, Deu 28:49-57, Dan 9:26, Dan 9:27, Dan 12:1, Dan 12:11, Joe 2:2.]  ^b17 But woe unto them that are with child and to them that give suck in those days! [because their condition would impede their flight] cfor there shall be great distress upon the land, and wrath unto this people. [The city of Jerusalem was divinely sentenced to punishment for her sins.]  24 And they shall fall by the edge of the sword, and shall be led captive into all the nations [According to Josephus, one million one hundred thousand perished during the siege, and ninety-seven thousand were taken captive. Of these latter, many were tortured and slain, being crucified, as he tell us, till "room was wanted for the crosses, and crosses wanted for the bodies"]: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. [By comparing this passage with Rom 11:1-36., we find that the times of the Gentiles signify that period wherein the church is made up of Gentiles to the almost exclusion of the Jews. The same chapter shows that this period is to be followed by one wherein the Jew and the Gentile unite together in proclaiming the gospel. This prophecy, therefore, declares that until this union of the Jew and the Gentile takes place, the city of Jerusalem shall not only be controlled by the Gentiles, [625] but shall be trodden under foot -- i. e., oppressed -- by them. The history of Jerusalem, to this day, is a striking fulfillment of this prophecy.]  ^b18 And pray ye that it ayour flight bbe not in the winter. [Because the flight will be so precipitate that it would necessitate much exposure to the weather, sleeping under the open heaven, etc.] aneither on a sabbath [Jewish tradition limited travel on the Sabbath day to a distance of seven furlongs. The early training of many Christians led them to have scruples about breaking the Sabbath. It is possible that Jesus had these scruples in view, but by no means conclusive, for in fleeing they would need the support and friendship of their Jewish brethren, who would be apt, not only to hinder, but even in those troublous and turbulent days, to show violence to any who openly disregarded the Sabbath. For it must be remembered that the Jews, not being guided by the admonitions of Christ, would regard the sudden flight of the Christians as unnecessarily hasty]:  21 for then {bthose days} ashall be great tribulation, bsuch as there hath not been the like from the beginning of the creation {athe world} bwhich God created until now, and never, {ano, nor ever} shall be. [These words spoken before the event are strikingly verified by the statements of Josephus written after it. "No other city," says he, "ever suffered miseries, nor did any age, from the beginning of the world, ever breed a generation more fruitful in wickedness that this was." And again: "If the miseries of all mankind from the creation were compared with those which the Jews then suffered, they would appear inferior." The promise that there shall be no days like it of course excludes the terrors and miseries of the judgment day, since it belongs to celestial rather than terrestrial history. Having now the whole paragraph before us, we are ready to discuss the phrase "abomination of desolation" mentioned in Matt. xxiv. 15 (Luk 21:20, Luk 21:21) forbids us to make the flight from Judæa subsequent to the flight from Jerusalem, for both flights were to begin when the Romans appeared. Again it should be noted that the phrase "the holy place" is apt to mislead, especially when coupled with Mark's "where it ought not." The words when seen in English cause us to think of some person or thing polluting the sanctuary of the temple by standing in its holy place. But it is evident that the words do not refer to the temple at all. When the New Testament speaks of the holy place in the temple it styles it en too hagioo (in the holy), while the words here are en topoo hagioo (in a place holy). Moreover, after a careful perusal of the LXX. we are persuaded that they used the two terms to distinguish between the holy place in the sanctuary and other holy places, a distinction which the Revised Version recognizes (Lev 6:16, Lev 6:26, Lev 6:27, etc.). As none but priests could enter [627] the holy place, it is evident that another is meant at Psa 24:3; but in this place the Septuagint gives us en topoo hagioo. We, therefore, conclude that in this place Matthew uses the term "holy place" to designate the holy territory round about the Holy City, and that the combined expression of Matthew and Mark signifies the investiture of the city by the Roman armies and is equivalent to the plainer statement made by Luke. The Roman armies were fittingly called the abomination of desolation, because, being heathen armies, they were an abomination to the Jews, and because they brought desolation upon the country. The sight of them, therefore, became the appointed sign for Christians to quit the city.]  22 And except those days had been shortened,  ^b20 And except the Lord had shortened the days, no flesh would have been saved [since the Lord is speaking to the Jews, this means that if God had not shortened the siege and restrained the Romans, they would have exterminated the Jewish race]; but for the elect's sake, whom he chose, he shortened the days. athose days shall be shortened. [since the term "elect" in Mat 24:24, Mat 24:31 evidently means Christians, it doubtless means that here, though it may mean that God spared a remnant of the Jewish people because he had covenanted with the patriarchs that they should be his chosen people, for the Jews are also God's elect (Rom 11:28, Rom 11:29). Moreover, it should be noted that there were few, if any, Christians remaining in the city, and that those who were spared were spared as Jews without discrimination.]  ^b21 And then if any man shall say unto you, Lo, here is the Christ; aor, Here; bor, Lo, there; believe it not:  22 for there shall arise false Christs and false prophets, and shall show agreat signs and wonders; so as to {bthat they may} lead astray, if possible, aeven the elect. [For accounts of these lying prophets who appeared before and during the siege, see Josephus, Wars iv., v., vi. Christ warns his followers: 1. Not to be deceived by spurious Christs. 2. Not to believe that he himself has again appeared. This latter warning is further enforced by what follows.]  ^b23 But take [628] ye heed: behold, I have told you all things beforehand.  ^a26 If therefore they shall say unto you, Behold, he is in the wilderness; go not forth: Behold, he is in the inner chambers; believe it not.  27 For as the lightning cometh forth from the east, and is seen even unto the west; so shall be the coming of the Son of man. [The coming of Christ would be an event needing no herald; every man would see it for himself. See p. 531.]  28 Wheresoever the carcase is, there will the eagles be gathered together. [See pp. 533, 534.]

[FFG 619-629]

Lapide: Mar 13:1-37

CHAPTER 13

1 Christ foretelleth the destruction of the temple. 9 the persecutions for the gospel : 10 that the gospel must be preached to all nations : 14 that great calamities shall happen to the Jews : 24 and the manner of his coming to judgment : 32 the hour whereof being known to none, every man is to watch and pray, that we be not found unprovided, when he cometh to each one, particularly by death.

Ver. 6. Saying, I am (Vulg.). That is, "I am Christ or Messias," as S. Matthew has (xxiv. 5).

Ver. 11 . Be not thoughtful beforehand what you shall speak. Gr. πζομεριμνα̃τε, i.e, do not think anxiously beforehand. The Greek and Syriac add, neither do ye meditate, after what manner or arrangement ye shall speak and answer governors and tyrants. But whatsoever shall be given you ( i.e., shall be suggested to you by the Holy Spirit) in that hour, that speak ye. The Arabic has, because ye shall be given in that hour what ye shall speak. (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 13 (Chapter Introduction)

Overview

Mar 13:1, Christ foretells the destruction of the temple; Mar 13:9, the persecutions for the gospel; Mar 13:10, that the gospel must be preached to all nations; Mar 13:14, that great calamities shall happen to the Jews; Mar 13:24, and the manner of his coming to judgment; Mar 13:32, the hour whereof being known to none, every man is to watch and pray, that we be not found unprovided, when he comes to each one particularly by death.

Poole: Mark 13 (Chapter Introduction)

CHAPTER 13

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 13 (Chapter Introduction)

(Mar 13:1-4) The destruction of the temple foretold.

(Mar 13:5-13) Christ's prophetic declaration.

(Mar 13:14-23) Christ's prophecy.

(Mar 13:24-27) His prophetic declarations.

(Mar 13:28-37) Watchfulness urged.

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 13 (Chapter Introduction)

We have here the substance of that prophetical sermon which our Lord Jesus preached, pointing at the destruction of Jerusalem, and the consummation of all things; it was one of the last of his sermons, and not ad populum - to the people, but ad clerum - to the clergy; it was private, preached only to four of his disciples, with whom his secret was. Here is, I. The occasion of his prediction - his disciples' admiring the building of the temple (Mar 13:1, Mar 13:2), and their enquiry concerning the time of the desolation of them (Mar 13:3, Mar 13:4). II. The predictions themselves, 1. Of the rise of deceivers (Mar 13:5, Mar 13:6, Mar 13:21-23). 2. Of the wars of the nations (Mar 13:7, Mar 13:8). 3. Of the persecution of Christians (Mar 13:9-13). 4. Of the destruction of Jerusalem (Mar 13:14-20). 5. Of the end of the world (Mar 13:24-27). III. Some general intimations concerning the time of them (Mar 13:28-32). IV. Some practical inferences from all (Mar 13:33-37).

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 13 (Chapter Introduction)

The Things To Come (Mar_13:1-37)

The Day Of The Lord (Mar_13:1-37)

The Different Strands (Mar_13:1-37)

A City's Doom (Mar_13:1-2)

The Hard Way (Mar_13:9-13)

A City's Agony (Mar_13:14-20)

The Dangers Of The Last Days (Mar_13:3-6; Mar_13:21-23)

His Coming Again (Mar_13:7-8; Mar_13:24-27)

Be On The Watch (Mar_13:28-37)

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

Bibliography

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Copyright 2003 by Thomas L. Constable

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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

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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.

Merriam-Webster's Collegiate Dictionary. 10th ed. Springfield, MA: Merriam-Webster, 1993.

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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Wuellner, Wilhelm H. The Meaning of "Fishers of Men." The New Testament Library. Philadelphia: Westminster, 1967.

-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