Text -- Mark 14:36 (NET)

14:36 He said, “Abba, Father, all things are possible for you. Take this cup away from me. Yet not what I will, but what you will.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 14:36

Abba, Father ( Abba ho patēr ).

Both Aramaic and Greek and the article with each. This is not a case of translation, but the use of both terms as is Gal 4:6, a probable memory of Paul’ s childhood prayers. About "the cup"see note on Mat 26:39. It is not possible to take the language of Jesus as fear that he might die before he came to the Cross. He was heard (Heb 5:7.) and helped to submit to the Father’ s will as he does instantly.

Robertson: Mar 14:36

Not what I will ( ou ti egō thelō ).

Matthew has "as"(hōs ). We see the humanity of Jesus in its fulness both in the Temptations and in Gethsemane, but without sin each time. And this was the severest of all the temptations, to draw back from the Cross. The victory over self brought surrender to the Father’ s will.

Wesley: Mar 14:36

St. Mark seems to add the word Father, by way of explication.

Clarke: Mar 14:36

Abba, Father - This Syriac word, which intimates filial affection and respect, and parental tenderness, seems to have been used by our blessed Lord merely considered as man, to show his complete submission to his Father’ s will, and the tender affection which he was conscious his Father had for him, Abba , Syriac, is here joined to ὁ πατηρ, Greek, both signifying father; so St. Paul, Rom 8:15; Gal 4:6. The reason is, that from the time in which the Jews became conversant with the Greek language, by means of the Septuagint version and their commerce with the Roman and Greek provinces, they often intermingled Greek and Roman words with their own language. There is the fullest evidence of this fact in the earliest writings of the Jews; and they often add a word of the same meaning in Greek to their own term; such as מרי קירי, Mori , κυριε my Lord, Lord; פילי שער, pili , πυλη, shuar , gate, gate: and above, אבא, πατηρ, father, father: see several examples in Schoettgen. The words אבי and אבא appear to have been differently used among the Hebrews; the first Abbi , was a term of civil respect; the second, Abba, a term of filial affection. Hence, Abba, Abbi, as in the Syriac version in this place, may be considered as expressing, My Lord, my Father. And in this sense St. Paul is to be understood in the places referred to above. See Lightfoot.

TSK: Mar 14:36

Abba : Mat 6:9; Rom 8:15, Rom 8:16; Gal 4:6

all : Mar 10:27; Gen 18:14; Jer 32:27; 2Ti 2:13; Tit 1:2; Heb 5:7, Heb 6:18

take : Luk 22:41, Luk 22:42

nevertheless : Psa 40:8; Joh 4:34, Joh 5:30, Joh 6:38, Joh 6:39, Joh 12:27, Joh 18:11; Phi 2:8; Heb 5:7, Heb 5:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 14:32-42

See the notes at Mat 26:36-46.

Mar 14:36

Ἀββα Abba This word denotes "father."It is a Syriac word, and is used by the Saviour as a word denoting filial affection and tenderness. Compare Rom 8:15.

Mar 14:40

Neither wist they ... - Neither "knew"they. They were so conscious of the impropriety of sleeping at that time, that they could not find any answer to give to the inquiry why they had done it.

Mar 14:41

It is enough - There has been much difficulty in determining the meaning of this phrase. Campbell translates it, "all is over"- that is, the time when you could have been of service to me is gone by. They might have aided him by watching for him when they were sleeping, but now the time was past, and he was already, as it were, in the hands of his enemies. It is not improbable, however, that after his agony some time elapsed before Judas came. He had required them to watch - that is, to keep awake during that season of agony. After that they might have been suffered to sleep, while Jesus watched alone. As he saw Judas approach he probably roused them, saying, It is sufficient - as much repose has been taken as is allowable - the enemy is near, and the Son of man is about to be betrayed.

Poole: Mar 14:32-42

Ver. 32-42. See Poole on "Mat 26:36" , and following verses to Mat 26:46 .

Lightfoot: Mar 14:36

And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.   

[Abba, Father.] As it is necessary to distinguish between the Hebrew and Chaldee idiom in the words Abi; and Abba; so you may; I had almost said, you must; distinguish of their sense. For the word Abi; signifies indeed a natural father, but withal a civil father also, an elder, a master, a doctor, a magistrate: but the word Abba; denotes only a natural father, with which we comprehend also an adopting father: yea, it denotes, My father.  

Let no man say to his neighbour, 'My father' is nobler than thy father. "R. Chaija asked Rabh the son of his brother, when he came into the land of Israel, Doth my father live? And he answereth, And doth your mother live? " As if he should have said, You know your mother is dead, so you may know your father is dead. "Solomon said, Observe ye what my father saith?" So in the Targum infinite times.  

And we may observe in the Holy Scriptures, wheresoever mention is made of a natural father, the Targumists use the word Abba; but when of a civil father, they use another word: --   

I. Of a natural father.  

Gen 22:7; " And he said, 'Abi,' my father." The Targum reads, " And said, 'Abba,' my father." Gen 27:34; "Bless me, even me also 'Abi,' O my father." The Targum reads, Bless me also, 'Abba,' my father. Gen 48:18; Not so, 'Abi,' my father. Targum, Not so, 'Abba,' my father. Jdg 11:36; 'Abi,' my father, if thou hast opened thy mouth. Targum, 'Abba,' my father, if thou hast opened thy mouth. Isa 8:4; The Targum reads, before the child shall know to cry 'Abba,' my father, and my mother. See also the Targum upon Jos 2:13; and Jdg 14:16; and elsewhere very frequently.  

II. Of a civil father.  

Gen 4:20;21: He was 'Abi,' the father of such as dwell in tents. "He was 'Abi,' the father of such as handle the harp," etc. The Targum reads, He was 'Rabba,' the prince or the master of them. 1Sa 10:12; But who is 'Abihem,' their father? Targum, Who is their 'Rab,' master or prince? 2Ki 2:12; 'Abi, Abi,' my father, my father. The Targum, Rabbi, Rabbi. 2Ki 5:13; And they said, 'Abi,' my father. The Targum, And they said, 'Mari,' my Lord. 2Ki 6:21; 'Abi,' my father, shall I smite them? Targum, 'Rabbi,' shall I kill; etc.  

Hence appears the reason of those words of the apostle, Rom 8:15; Ye have received the Spirit of adoption, whereby we cry, Abba, Father. And Gal 4:6; "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father." It was one thing to call God Abi, Father; that is, Lord, King, Teacher, Governor; etc.; and another to call him Abba, My Father. The doctrine of adoption, in the proper sense, was altogether unknown to the Jewish schools (though they boasted that the people of Israel alone were adopted by God above all other nations); and yet they called God Father; and our Father; that is, our God, Lord, and King, etc. But "since ye are sons (saith the apostle), ye cry, Abba, O my Father;" in the proper and truly paternal sense.  

Thus Christ in this place, however under an unspeakable agony, and compassed about on all sides with anguishments, and with a very cloudy and darksome providence; yet he acknowledges, invokes, and finds God his Father; in a most sweet sense.  

We cry, 'Abba,' Father. Did the saints, invoking God, and calling him Abba; add also Father? Did Christ also use the same addition of the Greek word Father; and did he repeat the word { Abba or Abi? Father seems rather here to be added by Mark, and there also by St. Paul, for explication of the word ' Abba': and this is so much the more probable also, because it is expressed Father; and not O Father; in the vocative.

Gill: Mar 14:36

And he said, Abba, Father,.... In the original text, the former of these is a Syriac word, and the latter a Greek one, explanative of the former, as in Rom 8:15 and Gal 4:6 or the repetition is made, to express the vehemency of his affection, and his strong confidence in God, as his Father, amidst his distress, as the Syriac version renders it, אבא אבי, "Abba, my Father": or "my Father, my Father"; and so the Ethiopic version:

all things are possible unto thee; so Philo the Jew ^b, taking notice of Isaac's question about the burnt offering, and Abraham's answer to it, represents the latter as adding, in confirmation of it,

"all things are possible to God, and which are both difficult and impossible to be done by men;''

suggesting, that God could easily provide a lamb for a sacrifice; and Christ here intimates, that every thing consistent with his perfections, counsels, and covenant, were possible to be done by him; and how far what he prays for, was agreeable to these, he submits to him, and to his sovereign will:

take away this cup from me; nevertheless, not what I will, but what thou wilt: See Gill on Mat 26:39.

Commentary -- Verse Notes / Footnotes

NET Notes: Mar 14:36

¹ tn The word means “Father” in Aramaic.

² sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

Geneva Bible: Mar 14:36

And he said, ^{( h )} Abba, Father, all things [are] possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.

^{( h )} This doubling of the word was used in those days when their languages were mixed together: for the word "Abba" is a Syrian word.

Commentary -- Verse Range Notes

TSK Synopsis: Mar 14:1-72

1 A conspiracy against Christ.

3 Precious ointment is poured on his head by a woman.

10 Judas sells his Master for money.

12 Christ himself foretells how he shall be betrayed by one of his disciples;

22 after the passover prepared, and eaten, institutes his last supper;

26 declares aforehand the flight of all his disciples, and Peter's denial.

43 Judas betrays him with a kiss.

46 He is apprehended in the garden;

53 falsely accused and impiously condemned of the Jews' council;

65 shamefully abused by them;

66 and thrice denied of Peter.

Maclaren: Mar 14:32-42

Strong Crying And Tears'

And they came to a place which was named Gethsemane: and He saith to His disciples. Sit ye here, while I shall pray. 33. And He taketh with Him Peter and James and John, and began to be sore amazed, and to be very heavy; 34. And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. 35. And He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from Him. 36. And He said, Abba, Father, all things are possible unto Thee; take away this cup from Me: nevertheless not what I will, but what Thou wilt. 37. And He cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? 38. Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak. 39. And again He went away, and prayed, and spake the same words. 40. And when He returned, He found them asleep again, (for their eyes were heavy,) neither wist they what to answer Him. 41. And He cometh the third time, and saith unto them, Sleep on now, and take your rest it is enough, the hour is come; behold, the Son of Man is betrayed into the hands of sinners. 42. Rise up, let us go; lo, he that betrayeth Me is at hand.' --Mark 14:32-42.

THE three who, saw Christ's agony in Gethsemane were so little affected that they slept. We have to beware of being so little affected that we speculate and seek to analyse rather than to bow adoringly before that mysterious and heart-subduing sight. Let us remember that the place is holy ground.' It was meant that we should look on the Christ, who prayed with strong crying and tears,' else the three sleepers would not have accompanied Him so far; but it was meant that our gaze should be reverent and from a distance, else they would have gone with Him into the shadow of the olives.

Gethsemane' means an oil-press.' It was an enclosed piece of ground, according to Matthew and Mark; a garden, according to John. Jesus, by some means, had access to it, and had oft-times resorted thither with His disciples.' To this familiar spot, with its many happy associations, Jesus led the disciples, who would simply expect to pass the night there, as many Passover visitors were accustomed to bivouac in the open air.

The triumphant tone of spirit which animated His assuring words to His disciples, I have overcome the world,' changed as they passed through the moonlight down to the valley, and when they reached the garden deep gloom lay upon Him. His agitation is pathetically and most naturally indicated by the conflict of feeling as to companionship. He leaves the other disciples at the entrance, for He would fain be alone in His prayer. Then, a moment after, He bids the three, who had been on the Mount of Transfiguration and with Him at many other special times, accompany Him into the recesses of the garden. But again need of solitude overcomes longing for companionship, and He bids them stay where they were, while He plunges still further into the shadow. How human it is! How well all of us, who have been down into the depths of sorrow, know the drawing of these two opposite longings!

Scripture seldom undertakes to tell Christ's emotions. Still seldomer does He speak of them. But at this tremendous hour the veil is lifted by one corner, and He Himself is fain to relieve His bursting heart by pathetic self-revelation, which is in fact an appeal to the three for sympathy, as well as an evidence of His sharing the common need of lightening the burdened spirit by speech. Mark's description of Christ's feelings lays stress first on their beginning, and then on their nature as being astonishment and anguish. A wave of emotion swept over Him, and was in marked contrast with His previous demeanour.

The three had never seen their calm Master so moved. We feel that such agitation is profoundly unlike the serenity of the rest of His life, and especially remarkable if contrasted with the tone of John's account of His discourse in the upper room; and, if we are wise, we shall gaze on that picture drawn for us by Mark with reverent gratitude, and feel that we look at something more sacred than human trembling at the thought of death.

Our Lord's own infinitely touching words heighten the impression of the Evangelist's My soul is exceeding sorrowful,' or, as the word literally means, ringed round with sorrow.' A dark orb of distress encompassed Him, and there was nowhere a break in the gloom which shut Him in. And this is He who, but an hour before, had bequeathed His joy' to His servants, and had bidden them be of good cheer,' since He had conquered the world.'

Dare we ask what were the elements of that all-enveloping horror of great darkness? Reverently we may. That astonishment and distress no doubt were partly due to the recoil of flesh from death. But if that was their sole cause, Jesus has been surpassed in heroism, not only by many a martyr who drew his strength from Him, but by many a rude soldier and by many a criminal. No! The waters of the baptism with which He was baptized had other sources than that, though it poured a tributary stream into them.

We shall not understand Gethsemane at all, nor will it touch our hearts and wills as it is meant to do, unless, as we look, we say in adoring wonder, The Lord hath made to meet on Him the iniquity of us all.' It was the weight of the world's sin which He took on Him by willing identification of Himself with men, that pressed Him to the ground. Nothing else than the atoning character of Christ's sufferings explains so far as it can be explained, the agony which we are permitted to behold afar off.

How nearly that agony was fatal is taught us by His own word' unto death.' A little more, and He would have died. Can we retain reverence .for Jesus as a perfect and pattern man, in view of His paroxysm of anguish in Gethsemane, if we refuse to accept that explanation? Truly was the place named The Olive-press,' for in it His whole being was as if in the press, and another turn of the screw would have crushed Him.

Darkness ringed Him round, but there was a rift in it right overhead. Prayer was His refuge, as it must be ours. The soul that can cry, Abba, Father!' does not walk in unbroken night. His example teaches us what our own sorrows should also teach us--to betake ourselves to prayer when the spirit is desolate. In that wonderful prayer we reverently note three things: there is unbroken consciousness of the Father's love; there is the instinctive recoil of flesh and the sensitive nature from the suffering imposed; and there is the absolute submission of the will, which silences the remonstrance of flesh. Whatever the weight laid on Jesus by His bearing of the sins of the world, it did not take from Him the sense of sonship. But, on the other hand, that sense did not take from Him the consciousness that the world's sin lay upon Him. In like manner His cry on the Cross mysteriously blended the sense of communion with God and of abandonment by God. Into these depths we see but a little way, and adoration is better than speculation.

Jesus shrank from this cup,' in which so many bitter ingredients besides death were mingled, such as treachery, desertion, mocking, rejection, exposure to the contradiction of sinners.' There was no failure of purpose in that recoil, for the cry for exemption was immediately followed by complete submission to the Father's will. No perturbation in the lower nature ever caused His fixed resolve to waver. The needle always pointed to the pole, however the ship might pitch and roll. A prayer in which remove this from me' is followed by that yielding nevertheless' is always heard. Christ's was heard, for calmness came back, and His flesh was stilled and made ready for the sacrifice.

So He could rejoin the three, in whose sympathy and watchfulness He had trusted--and they all were asleep! Surely that was one ingredient of bitterness in His cup. We wonder at their insensibility; and how they must have wondered at it too, when after years taught them what they had lost, and how faithless they had been! Think of men who could have seen and heard that scene, which has drawn the worshipping regard of the world ever since, missing it all because they fell asleep! They had kept awake long enough to see Him fall on the ground and to hear His prayer, but, worn out by a long day of emotion and sorrow, they slept.

Jesus was probably rapt in prayer for a considerable time, perhaps for a literal hour.' He was specially touched by Peter's failure, so sadly contrasted with his confident professions in the upper room; but no word of blame escaped Him. Rather He warned them of swift-coming temptation, which they could only overcome by watchfulness and prayer. It was indeed near, for the soldiers would burst in, before many minutes had passed, polluting the moonlight with their torches and disturbing the quiet night with their shouts. What gracious allowance for their weakness and loving recognition of the disciples' imperfect good lie in His words, which are at once an excuse for their fault and an enforcement of His command to watch and pray! The flesh is weak,' and hinders the willing spirit from doing what it wills. It was an apology for the slumber of the three; it is a merciful statement of the condition under which all discipleship has to be carried on. He knoweth our frame.' Therefore we all need to watch and pray, since only by such means can weak flesh be strengthened and strong flesh weakened, or the spirit preserved in willingness.

The words were not spoken in reference to Himself, but in a measure were true of Him. His second withdrawal for prayer seems to witness that the victory won by the first supplication was not permanent. Again the anguish swept over His spirit in another foaming breaker, and again He sought solitude, and again He found tranquillity--and again returned to find the disciples asleep. They knew not what to answer Him' in extenuation of their renewed dereliction.

Yet a third time the struggle was renewed. And after that, He had no need to return to the seclusion, where He had fought, and now had conclusively conquered by prayer and submission. We too may, by the same means, win partial victories over self, which may be interrupted by uprisings of flesh; but let us persevere. Twice Jesus' calm was broken by recrudescence of horror and shrinking; the third time it came back, to abide through all the trying scenes of the passion, but for that one cry on the Cross, Why hast Thou forsaken Me?' So it may be with us.

The last words to the three have given commentators much trouble. Sleep on now, and take your rest,' is not so much irony as spoken with a kind of permissive force, and in tones in which merciful reproach was blended with calm resignation.' So far as He was concerned, there was no reason for their waking. But they had lost an opportunity, never to return, of helping Him in His hour of deepest agony. He needed them no more. And do not we in like manner often lose the brightest opportunities of service by untimely slumber of soul, and is not the irrevocable past' saying to many of us, Sleep on now, since you can no more do what you have let slip from your drowsy hands'?

It is enough' is obscure, but probably refers to the disciples' sleep, and prepares for the transition to the next words, which summon them to arise, not to help Him by watching, but to meet the traitor. They had slept long enough, He sadly says. That which will effectually end their sleepiness is at hand. How completely our Lord had regained His calm superiority to the horror which had shaken Him is witnessed by that majestic Let us be going.' He will go out to meet the traitor, and, after one flash of power, which smote the soldiers to the ground, will yield Himself to the hands of sinners.

The Man who lay prone in anguish beneath the olive-trees comes forth in serene tranquillity, and gives Himself up to the death for us all. His agony was endured for us, and needs for its explanation the fact that it was so. His victory through prayer was for us, that we too might conquer by the same weapons. His voluntary surrender was for us, that by His stripes we might be healed.' Surely we shall not sleep, as did these others, but, moved by His sorrows and animated by His victory, watch and pray that we may share in the virtue of His sufferings and imitate the example of His submission.

MHCC: Mar 14:32-42

Christ's sufferings began with the sorest of all, those in his soul. He began to be sorely amazed; words not used in St. Matthew, but very full of meaning. The terrors of God set themselves in array against him, and he allowed him to contemplate them. Never was sorrow like unto his at this time. Now he was made a curse for us; the curses of the law were laid upon him as our Surety. He now tasted death, in all the bitterness of it. This was that fear of which the apostle speaks, the natural fear of pain and death, at which human nature startles. Can we ever entertain favourable, or even slight thoughts of sin, when we see the painful sufferings which sin, though but reckoned to him, brought on the Lord Jesus? Shall that sit light upon our souls, which sat so heavy upon his? Was Christ in such agony for our sins, and shall we never be in agony about them? How should we look upon Him whom we have pierced, and mourn! It becomes us to be exceedingly sorrowful for sin, because He was so, and never to mock at it. Christ, as Man, pleaded, that, if it were possible, his sufferings might pass from him. As Mediator, he submitted to the will of God, saying, Nevertheless, not what I will, but what thou wilt; I bid it welcome. See how the sinful weakness of Christ's disciples returns, and overpowers them. What heavy clogs these bodies of ours are to our souls! But when we see trouble at the door, we should get ready for it. Alas, even believers often look at the Redeemer's sufferings in a drowsy manner, and instead of being ready to die with Christ, they are not even prepared to watch with him one hour.

Matthew Henry: Mar 14:32-42

Christ is here entering upon his sufferings, and begins with those which were the sorest of all his sufferings, those in his soul. Here we have him in his agony; this melancholy story we had in Matthew; this agony in soul was the wormwood and the gall in the affliction and misery; and thereby it appeared that no sorrow was forced upon him, but that it was what he freely admitted.

I. He retired for prayer; Sit ye here (saith he to his disciples), while I go a little further, and pray. He had lately prayed with them (Jn. 17); and now he appoints them to withdraw while he goes to his Father upon an errand peculiar to himself. Note, Our praying with our families will not excuse our neglect of secret worship. When Jacob entered into his agony, he first sent over all that he had, and was left alone, and then there wrestled a man with him (Gen 32:23, Gen 32:24), though he had been at prayer before (Mar 14:9), it is likely, with his family.

II. Even into that retirement he took with him Peter, and James, and John (Mar 14:33), three competent witnesses of this part of his humiliation; and though great spirits care not how few know any thing of their agonies, he was not ashamed that they should see. These three had boasted most of their ability and willingness to suffer with him; Peter here, in this chapter, and James and John (Mar 10:39); and therefore Christ takes them to stand by, and see what a struggle he had with the bloody baptism and the bitter cup, to convince them that they knew not what they said. It is fit that they who are most confident, should be first tried, that they may be made sensible of their folly and weakness.

III. There he was in a tremendous agitation (Mar 14:33); He began to be sore amazed - ekthambeisthai , a word not used in Matthew, but very significant; it bespeaks something like that horror of great darkness, which fell upon Abraham (Gen 15:12), or, rather, something much worse, and more frightful. The terrors of God set themselves in array against him, and he allowed himself the actual and intense contemplation of them. Never was sorrow like unto his at that time; never any had such experience as he had from eternity of divine favours, and therefore never any had, or could have, such a sense as he had of divine favours. Yet there was not the least disorder or irregularity in this commotion of his spirits; his affections rose not tumultuously, but under direction, and as they were called up, for he had no corrupt nature to mix with them, as we have. If water have a sediment at the bottom, though it may be clear while it stands still, yet, when shaken, it grows muddy; so it is with our affections: but pure water in a clean glass, though ever so much stirred, continues clear; and so it was with Christ. Dr. Lightfoot thinks it very probable that the devil did now appear to our Saviour in a visible shape, in his own shape and proper colour, to terrify and affright him, and to drive him from his hope in God (which he aimed at in persecuting Job, a type of Christ, to make him curse God, and die ), and to deter him from the further prosecution of his undertaking; whatever hindered him from that, he looked upon as coming from Satan, Mat 16:23. When the devil had tempted him in the wilderness, it is said, He departed from him for a season (Luk 4:13), intending another grapple with him, and in another way; finding that he could not by his flatteries allure him into sin, he would try by his terrors to affright him into it, and so make void his design.

IV. He made a sad complaint of this agitation. He said, My soul is exceeding sorrowful. 1. He was made sin for us, and therefore was thus sorrowful; he fully knew the malignity of the sins he was to suffer for; and having the highest degree of love to God, who was offended by them, and of love to man, who was damaged and endangered by them, now that those were set in order before him, no marvel that his soul was exceeding sorrowful. Now was he made to serve with our sins, and was thus wearied with our iniquities. 2. He was made a curse for us; the curses of the law were transferred to him as our surety and representative, not as originally bound with us, but a bail to the action. And when his soul was thus exceeding sorrowful, he did, as it were, yield to them, and lie down under the load, until by his death he had satisfied for sin, and so for ever abolished the curse. He now tasted death (as he is said to do, Heb 2:9), which is not an extenuating expression, as if he did but taste it; no, he drank up even the dregs of the cup; but it is rather aggravating; it did not go down by wholesale, but he tasted all the bitterness of it. This was that fear which the apostle speaks of (Heb 5:7), a natural fear of pain and death, which it is natural to human nature to startle at.

Now the consideration of Christ's sufferings in his soul, and his sorrows for us, should be of use to us,

(1.) To embitter our sins. Can we ever entertain a favourable or so much as a slight thought of sin, when we see what impression sin (though but imputed) made upon the Lord Jesus? Shall that sit light upon our souls, which sat so heavy upon his? Was Christ in such an agony for our sins, and shall we never be in an agony about them? How should we look upon him whom we have pressed, whom we have pierced, and mourn, and be in bitterness! It becomes us to be exceeding sorrowful for sin, because Christ was so, and never to make a mock at it. If Christ thus suffered for sin, let us arm ourselves with the same mind.

(2.) To sweeten our sorrows; if our souls be at any time exceeding sorrowful, through the afflictions of this present time, let us remember that our Master was so before us, and the disciple is not greater than his Lord. Why should we affect to drive away sorrow, when Christ for our sakes courted it, and submitted to it, and thereby not only took out the sting of it, and made it tolerable, but put virtue into it, and made it profitable (for by the sadness of the countenance the heart is made better ), nay, and put sweetness into it, and made it comfortable. Blessed Paul was sorrowful, and yet always rejoicing. If we be exceeding sorrowful, it is but unto death; that will be the period of all our sorrows, if Christ be ours; when the eyes are closed, all tears are wiped away from them.

V. He ordered his disciples to keep with him, not because he needed their help, but because he would have them to look upon him and receive instruction; he said to them, Tarry ye here and watch. He had said to the other disciples nothing but, Sit ye here (Mar 14:32); but these three he bids to tarry and watch, as expecting more from them than from the rest.

VI. He addressed himself to God by prayer (Mar 14:35); He fell on the ground, and prayed. It was but a little before this, that in prayer he lifted up his eyes (Joh 17:1); but here, being in an agony, he fell upon his face, accommodating himself to his present humiliation, and teaching us thus to abase ourselves before God; it becomes us to be low, when we come into the presence of the Most High. 1. As Man, he deprecated his sufferings, that, if it were possible, the hour might pass from him (Mar 14:35); "This short, but sharp affliction, that which I am now this hour to enter upon, let man's salvation be, if possible, accomplished without it."We have his very words (Mar 14:36), Abba, Father. The Syriac word is here retained, which Christ used, and which signifies Father, to intimate what an emphasis our Lord Jesus, in his sorrows, laid upon it, and would have us to lay. It is with an eye to this, that St. Paul retains this word, putting it into the mouths of all that have the Spirit of adoption; they are taught to cry, Abba, Father, Rom 8:15; Gal 4:6. Father, all things are possible to thee. Note, Even that which we cannot expect to be done for us, we ought yet to believe that God is able to do: and when we submit to his will, and refer ourselves to his wisdom and mercy, it must be with a believing acknowledgment of his power, that all things are possible to him. 2. As Mediator, he acquiesced in the will of God concerning them; " Nevertheless, not what I will, but what thou wilt. I know the matter is settled, and cannot be altered, I must suffer and die, and I bid it welcome."

VII. He roused his disciples, who were dropped asleep while he was at prayer, Mar 14:37, Mar 14:38. He comes to look after them, since they did not look after him; and he finds them asleep, so little affected were they with his sorrows, his complaints, and prayers. This carelessness of theirs was a presage of their further offence in deserting him; and it was an aggravation of it, that he had so lately commended them for continuing with him in his temptations, though they had not been without their faults. Was he so willing to make the best of them, and were they so indifferent in approving themselves to him? They had lately promised not to be offended in him; what! and yet mind him so little? He particularly upbraided Peter with his drowsiness; Simon, sleepest thou? Kai su teknon ; - " What thou, my son? Thou that didst so positively promise thou wouldest not deny me, dost thou slight me thus? From thee I expected better things. Couldest thou not watch one hour? "He did not require him to watch all night with him, only for one hour. It aggravates our faintness and short continuance in Christ's service, that he doth not over-task us, nor weary us with it, Isa 43:23. He puts upon us no other burthen than to hold fast till he comes (Rev 2:24, Rev 2:25); and behold, he comes quickly, Rev 3:11.

As those whom Christ loves he rebukes when they do amiss, so those whom he rebukes he counsels and comforts. 1. It was a very wise and faithful word of advice which Christ here gave to his disciples; Watch and pray, lest ye enter into temptation, v. 38. It was bad to sleep when Christ was in his agony, but they were entering into further temptation, and if they did not stir up themselves, and fetch in grace and strength from God by prayer, they would do worse; and so they did, when they all forsook him, and fled. 2. It was a very kind and tender excuse that Christ made for them; " The spirit truly is willing; I know it is, it is ready, it is forward; you would willingly keep awake, but you cannot."This may be taken as a reason for that exhortation, " Watch and pray; because, though the spirit is willing, I grant it is (you have sincerely resolved never to be offended in me ), yet the flesh is weak, and if you do not watch and pray, and use the means of perseverance, you may be overcome, notwithstanding."The consideration of the weakness and infirmity of our flesh should engage and quicken us to prayer and watchfulness, when we are entering into temptation.

VIII. He repeated his address to his Father (Mar 14:39); He went again, and prayed, saying, ton auton logon - the same word, or matter, or business; he spoke to the same purport, and again the third time. This teaches us, that men ought to pray, and not to faint, Luk 18:1. Though the answers to our prayers do not come quickly, yet we must renew our requests, and continue instant in prayer; for the vision is for an appointed time, and at the end it shall speak, and not lie, Hab 2:3. Paul, when he was buffeted by a messenger of Satan, besought the Lord thrice, as Christ did here, before he obtained an answer of peace, 2Co 12:7, 2Co 12:8. A little before this, when Christ, in the trouble of his soul, prayed, Father, glorify thy name, he had an immediate answer by a voice from heaven, I have both glorified it, and I will glorify it yet again; but now he must come a second and third time, for the visits of God's grace, in answer to prayer, come sooner or later, according to the pleasure of his will, that we may be kept depending.

IX. He repeated his visits to his disciples. Thus he gave a specimen of his continued care for his church on earth, even when it is half asleep, and not duly concerned for itself, while he ever lives making intercession with his Father in heaven. See how, as became a Mediator, he passes and repasses between both. He came the second time to his disciples, and found them asleep again, Mar 14:40. See how the infirmities of Christ's disciples return upon them, notwithstanding their resolutions, and overpower them, notwithstanding their resistance; and what clogs those bodies of ours are to our souls, which should make us long for that blessed state in which they shall be no more our encumbrance. This second time he spoke to them as before, but they wist not what to answer him; they were ashamed of their drowsiness, and had nothing to say in excuse for it. Or, They were so overpowered with it, that, like men between sleeping and waking, they knew not where they were, or what they said. But, the third time, they were bid to sleep if they would (Mar 14:41); " Sleep on now, and take your rest. I have now no more occasion for your watching, you may sleep, if you will, for me." It is enough; we had not that word in Matthew. "You have had warning enough to keep awake, and would not take it; and now you shall see what little reason you have to be secure." Apekei , I discharge you from any further attendance; so some understand it; "Now the hour is come, in which I knew you would all forsake me, even take your course;"as he said to Judas, What thou doest, do quickly. The Son of man is now betrayed into the hands of sinners, the chief priests and elders; those worst of sinners, because they made a profession of sanctity. "Come, rise up, do not lie dozing there. Let us go and meet the enemy, for lo, he that betrayeth me is at hand, and I must not now think of making an escape."When we see trouble at the door, we are concerned to stir up ourselves to get ready for it.

Barclay: Mar 14:32-42

This is a passage we almost fear to read, for it seems to intrude into the private agony of Jesus.

To have stayed in the upper room would have been dangerous. With the authorities on the watch for him, and with Judas bent on treachery, the upper room might have been raided at any time. But Jesus had another place to which to go. The fact that Judas knew to look for him in Gethsemane shows that Jesus was in the habit of going there. In Jerusalem itself there were no gardens. The city was too crowded, and there was a strange law that the city's sacred soil might not be polluted with manure for the gardens. But some of the rich people possessed private gardens out on the Mount of Olives where they took their rest. Jesus must have had some wealthy friend who gave him the privilege of using his garden at night.

When Jesus went to Gethsemane there were two things he sorely desired. He wanted human fellowship and he wanted God's fellowship. "It is not good that the man should be alone," God said in the beginning. (Gen 2:18.) In time of trouble we want someone with us. We do not necessarily want him to do anything. We do not necessarily even want to talk to him or have him talk to us. We only want him there. Jesus was like that. It was strange that men who so short a time before had been protesting that they would die for him, could not stay awake for him one single hour. But none can blame them, for the excitement and the tension had drained their strength and their resistance.

Certain things are clear about Jesus in this passage.

(i) He did not want to die. He was thirty-three and no one wants to die with life just opening on to the best of the years. He had done so little and there was a world waiting to be saved. He knew what crucifixion was like and he shuddered away from it. He had to compel himself to go on--just as we have so often to do.

(ii) He did not fully understand why this had to be. He only knew beyond a doubt that this was the will of God and that he must go on. Jesus, too, had to make the great venture of faith, he had to accept--as we so often have to do--what he could not understand.

(iii) He submitted to the will of God. Abba (5) is the Aramaic for my father. It is that one word which made all the difference. Jesus was not submitting to a God who made a cynical sport of men. Hardy finishes his novel Tess, after telling of her tragic life, with the terrible sentence, "The President of the Immortals had finished his sport with Tess." But Jesus was not submitting to a God who was an iron fate.

"But helpless pieces of the game he plays,

Upon this chequer board of nights and days,

Hither and thither moves and checks and slays--

And one by one back in the closet lays."

God was not like that. Even in this terrible hour, when he was making this terrible demand, God was father. When Richard Cameron, the covenanter, was killed, his head and hands were cut off by one Murray and taken to Edinburgh. "His father being in prison for the same cause, the enemy carried them to him, to add grief unto his former sorrow, and inquired if he knew them. Taking his son's head and hands, which were very fair (being a man of a fair complexion like himself) he kissed them and said, 'I know them--I know them. They are my son's--my own dear son's. It is the Lord. Good is the will of the Lord, who cannot wrong me nor mine, but hath made goodness and mercy to follow us all our days.' " If we can call God father everything becomes bearable. Time and again we will not understand, but always we will be certain that "The Father's hand will never cause his child a needless tear." That is what Jesus knew. That is why he could go on--and it can be so with us.

We must note how the passage ends. The traitor and his gang had arrived. What was Jesus' reaction? Not to run away, although even yet, in the night, it would have been easy to escape. His reaction was to face them. To the end he would neither turn aside nor turn back.

Constable: Mar 14:1--15:47

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

This section of Mark's Gospel records the climaxes of many themes that the writer had introduced. Mark chose to concentrate on the passion or sufferings of Jesus rather than simply to give a record of all the events of the last week of Jesus' life. Out of Mark's 661 verses, 242 (37%) deal with the last week, from the Triumphal Entry through the Resurrection, and 128 concern Jesus' passion and resurrection.³²⁸ Over half the events Mark recorded in the last week (53%) deal with Jesus' sufferings and triumph, the two major themes in the last three chapters

Constable: Mar 14:1-52

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

Several themes peak in this section. Here we have the clearest evidence that Jesus was the Messiah and the Son of God (cf. 1:1; 8:29). Here, too, Jesus' conflict with the religious leaders, His foes, came to a head (cf. 3:1, 6; 11:18; 12:12). The ignorance and selfishness of Jesus' disciples, His friends, also peaked (cf. 3:19; 6:1-6; 8:31-10:52). Finally the Servant's ministry climaxed in His giving His life as a ransom for many (cf. 10:45).³²⁹

Constable: Mar 14:12-52

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

The Servant's sufferings in anticipation of His death continue in this section of the text. They centered around two events, Jesus' observance of the Passover with His disciples and His agony in the Garden of Gethsemane with His Father.

Constable: Mar 14:27-52

Jesus' agony in the garden 14:27-52

Jesus experienced suffering as He said farewell to His disciples in Jerusalem (vv. 12-26), but His suffering increased as He anticipated the Cross on the Mount of Olives (vv. 27-52).

Constable: Mar 14:32-42

Jesus' sufferings in Gethsemane 14:32-42 (cf. Matt. 26:36-46; Luke 22:40-46)

This incident contrasts Jesus' humility and dependence on the Father with Peter's self-confidence (vv. 27-31). It is a remarkable revelation of the humanity of Jesus.

"So far from sailing serenely through his trials like some superior being unconcerned with this world, he is almost dead with distress."³⁴⁶

This is Mark's third mention of Jesus' praying (cf. 1:35; 6:46). In each instance Jesus affirmed His commitment to the Father's will that Satan was constantly testing.

14:32-34 Jesus apparently took His inner circle of disciples with Him to teach them about suffering and to receive help from their intercession for Him (cf. Matt. 26:38). The other disciples were to pray as well (Luke 22:40). This was apparently a favorite place that Jesus and the disciples had visited previously (cf. Luke 22:39; John 18:2).

The words "distressed" (Gr. ekthambeisthai) and "troubled" (Gr. ademonein) together "describe an extremely acute emotion, a compound of bewilderment, fear, uncertainty and anxiety, nowhere else portrayed in such vivid terms as here."³⁴⁷ The prospect of bearing God's wrath for the world's sins and experiencing separation from His Father grieved Jesus deeply (Gr. perilypos, cf. 6:26). This was much more than any mere martyr has ever had to endure.

14:35-36 The Jews did not address God with "Abba" (lit. Daddy) because they considered such intimacy disrespectful. Jesus used the word because He as the Son of God was on intimate terms with the Father (cf. Rom. 8:15; Gal. 4:6). Jesus evidently prayed for the better part of an hour (v. 37) though Mark only recorded the essence of His request (cf. Heb. 5:7). Jesus' submission to His Father here recalls Genesis 22:7 where Isaac addressed his father Abraham in a very similar situation quite near this place.³⁴⁸

Jesus expressed faith in God with whom all things consistent with His nature are possible (cf. 9:23). The unclear issue to the God-man, who voluntarily limited His knowledge in the Incarnation, was not God's ability but God's will.

"It is this complete dependence on God for his own salvation which is the source of Jesus' courage to renounce himself, be least, and lose his life."³⁴⁹

Jesus referred to the Cross as the "hour" and the "cup." The first expression includes everything involved in the Cross (cf. John 7:30; 8:20; et al.). The "cup" figuratively particularized God's judgment in the Cross (cf. 10:38-39). Jesus' human will was distinct from the Father's will but never opposed to it.

14:37 Perhaps Jesus spoke specifically to Peter in verse 37 because Peter had boasted that he would never deny Jesus (vv. 29, 31). Jesus' use of the name "Simon," Peter's original name, may imply his natural weakness. Peter was not living up to the meaning of his new name; he was not behaving as a rock.

14:38 Jesus then addressed all three disciples. He commanded them to be watchful (Gr. gregoreite, cf. 13:34, 35, 37) and to pray (Gr. proseuchesthe, the general word for prayer). These activities are necessary to overcome temptation. This use of "flesh" is probably literal (i.e., the body) rather than metaphorical (i.e., the sinful human nature) since it contrasts with the human spirit (i.e., man's volitional powers).

"In the passion account, the disciples are ironic figures: Because of their incomprehension, they badly misconstrue the true nature of things. Thinking themselves to be astute, courageous, and loyal, they are in reality imperceptive, cowardly, and faithless. Entering upon the passion, the disciples yet follow Jesus in commitment to him. As events unfold, however, they will renounce their commitment through word or deed and apostatize."³⁵⁰

14:39-40 Jesus returned from the disciples who gave Him no support to the Father who sustained Him. The disciples probably did not have anything to say to Jesus because they felt ashamed. They had boasted great spiritual strength, but they were demonstrating great spiritual weakness. There seems to be an inverse relationship between how self-confident we feel and how much we pray.

14:41-42 Mark alone recorded that Jesus made three separate forays into the depths of the garden to pray.

"The Temptation of the Garden divides itself, like that of the Wilderness, into three acts, following close one on another."³⁵¹

Jesus' perseverance in prayer demonstrated the extent of His dependence on the Father. Jesus' question convicted the disciples again. He probably intended His words as an ironic command rather than as a question or simply to express surprise (cf. Matt. 26:45).

Less clear is the meaning of, "It is enough."³⁵² He could have meant that Judas had received the betrayal money from the chief priests since the Greek word apechei can mean "he has received it." Another possibility is that He meant that He now understood that the Cross was inevitable. Perhaps Jesus meant the disciples had had enough sleep and it was time to wake up. Fourth, He may have meant that He had finished His praying. I prefer the third and fourth views because they are the simplest explanations and because they make good sense.

The hour that had come was the time of Jesus' arrest and death (cf. v. 35). The sinners in view were Satan's agents who would slay Jesus. Jesus' short sentences reflect the tension and urgency of the moment.³⁵³

Mark described Jesus' movements in a somewhat chiastic form. Jesus came to the garden with His disciples, left most of them evidently at the entrance, took three of them farther, and proceeded even farther into its depths alone. Then He withdrew. At the center Jesus communed with His Father. The center of the garden and the center of the pericope correspond to the center of His spiritual conflict. This description helps the reader identify Jesus' praying as at the very heart of His preparation for the Cross. It accounts for the remarkable poise with which Jesus handled Himself throughout the turmoil that followed.

"Perhaps the most commonly recognized pattern of narration in Mark is the threefold repetition of similar actions and events. . . . Some series are obvious because they occur in direct sequence: at Gethsemane, Jesus returns from prayer three times to find the disciples sleeping; Peter denies Jesus three times; Pilate asks the crowd three leading questions, each of which is rejected; and the narrator recounts events of the crucifixion at three, three-hour intervals (nine o'clock, noon, and three o'clock."³⁵⁴

Here, "This threefold pattern of narration underscores the definitive failure of the disciples."³⁵⁵

College: Mar 14:1-72

MARK 14

F. JESUS HONORED AND BETRAYED (14:1-11)

¹ Now the Passover and the Feast of Unleavened Bread were only two days away, and the chief priests and the teachers of the law were looking for some sly way to arrest Jesus and kill him. ²" But not during the Feast," they said, " or the people may riot."

³ While he was in Bethany, reclining at the table in the home of a man known as Simon the Leper, a woman came with an alabaster jar of very expensive perfume, made of pure nard. She broke the jar and poured the perfume on his head.

⁴ Some of those present were saying indignantly to one another, " Why this waste of perfume? ⁵ It could have been sold for more than a year's wages ^a and the money given to the poor." And they rebuked her harshly.

⁶" Leave her alone," said Jesus. " Why are you bothering her? She has done a beautiful thing to me. ⁷ The poor you will always have with you, and you can help them any time you want. But you will not always have me. ⁸ She did what she could. She poured perfume on my body beforehand to prepare for my burial. ⁹ I tell you the truth, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her."

¹⁰ Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them. ¹¹ They were delighted to hear this and promised to give him money. So he watched for an opportunity to hand him over.

^a 5 Greek than three hundred denarii

Throughout chapters 14 and 15 every segment of the narrative relates directly to Jesus' death. The death and resurrection (chapter 16) of Jesus are the climactic events of Mark's Gospel and indeed of any telling of the gospel story.

The first two stories in Mark 14 are another instance of a " sandwich" in which one story frames another. In this case the story of the arrangements for Judas' betrayal brackets the story of the woman anointing Jesus for burial. The contrast is remarkable.

1-2. After the lengthy account of events set on Tuesday of Jesus' last week (11:20-13:37), the account of events on Wednesday is brief (14:1-11). Jesus does not enter the city of Jerusalem again until Thursday evening when he enters for the Passover meal. Mark, of course, does not say " Wednesday" but relates Wednesday and Thursday to the Passover celebration and the week-long Feast of Unleavened Bread. On the Passover see the introductory comments below on vv. 12-31. The Feast of Unleavened Bread was a week-long celebration of the Exodus connected with the Passover meal (Exod 12:15-20; 23:15; 34:18; Deut 16:1-8).

The religious leaders' fear of arresting Jesus in a public setting while Jerusalem was swelled with pilgrims to the Feast resonates with their earlier refusal to answer Jesus' question about John the Baptist " because they feared the people" (11:32). Both Jesus and John had significant followings among the people.

3. In the midst of the story of the arrangements for Jesus' betrayal Mark breaks to Bethany and a moving counter-story. The Greek text identifies the owner of the house Jesus was dining at as Simon the leper. The NIV translation " a man known as" presumably reflects the translators' opinion that if Simon were still a leper the Mosaic laws concerning cleanliness would prevent him from entertaining guests.

The expensive perfume is identified as nard, an oil extracted from a plant native to India. It was sealed in a small alabaster flask. The woman presumably broke the neck of the bottle to release the perfume.

4-5. The nard was worth more than three hundred denarii, each of which represented a day's wage for a common laborer - more than a year's wages altogether. Some of those present rebuked her for her extravagance. Would it not be better to sell the perfume and give the money to the poor?

6-9. Jesus, however, commended the woman's action. In the light of his impending death he interpreted it as preparing his body for burial. The Jewish burial custom was to lay the body in a niche within a natural or man-made cave until it decayed and could be removed to an ossuary (a wooden or stone box for the bones of the deceased). The body was prepared with perfume before or as it was placed in the niche. It is not likely that the woman knew the full import of her action, because she presumably did not understand that Jesus was about to die.

Jesus' statement about always having the poor is misunderstood if it is seen as in any way callous to the plight of the poor and the need to give to them. In fact, his wording alludes to Deut 15:11 in which " There will always be poor people in the land" leads to " Therefore I command you to be openhanded toward your brothers and toward the poor and needy in your land." What justified the woman's extravagant act was Jesus' impending death.

Through the Gospels what this woman did has in fact been told throughout the world wherever the gospel has been preached. Here Jesus apparently uses the term " gospel" with reference to the message of his death and resurrection, a message to be proclaimed after his death.

10-11. Mark now returns to the story of betrayal begun in vv. 1-2. Judas Iscariot, one of the Twelve, provided a means for the chief priests to accomplish the goal of vv. 1-2, to arrest Jesus away from the crowd. It would not be long before Judas found the opportunity he was looking for.

G. THE PASSOVER MEAL (14:12-31)

Jesus' last meal before his death was the most important meal in the Jewish calendar (Exod 12:1-13, 21-27, 43-49; Num 9:1-14; Deut 16:1-8). During the afternoon hours of the 14th day of the month of Nisan the lambs were slaughtered for the Passover meal, which was eaten on the evening of the 15th day (which began, according to the Jewish calendar, at sundown). According to our system the preparation took place on Thursday afternoon and the meal was eaten Thursday evening. The day would have been in our month of March or April.

The Passover meal was an annual memorial to the Exodus, when the Lord " passed over" the Israelite homes and took the firstborn of each Egyptian family, provoking Pharaoh to let the Israelites escape into the desert. The Exodus was the benchmark event of Old Testament history just as the death of Jesus would become the benchmark event of New Testament history. It was no accident that Jesus' last meal and the meal during which he established the Lord's Supper memorial was the Passover meal.

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

¹² On the first day of the Feast of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus' disciples asked him," Where do you want us to go and make preparations for you to eat the Passover?"

¹³ So he sent two of his disciples, telling them," Go into the city, and a man carrying a jar of water will meet you. Follow him. ¹⁴ Say to the owner of the house he enters, 'The Teacher asks: Where is my guest room, where I may eat the Passover with my disciples?' ¹⁵ He will show you a large upper room, furnished and ready. Make preparations for us there."

¹⁶ The disciples left, went into the city and found things just as Jesus had told them. So they prepared the Passover.

12. The first day of the Feast of Unleavened Bread is another chronological marker, which brings us to Thursday. That afternoon the lambs would be sacrificed and all the other preparations for the Passover meal would be made. The meal involved the Passover lamb, unleavened bread, and bitter herbs (Exod 12:8).

13-16. These verses follow the same pattern as 11:1-6, when Jesus sent two disciples to bring the colt for his entry into Jerusalem. In both cases he sent two disciples, told them exactly what they would encounter, and gave them a message for the responsible party. In both cases, the disciples' mission went just as Jesus had said.

The Passover was eaten within the walls of Jerusalem. The house Jesus used had an upper room large enough for thirteen and furnished for dining.

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

¹⁷ When evening came, Jesus arrived with the Twelve. ¹⁸ While they were reclining at the table eating, he said," I tell you the truth, one of you will betray me - one who is eating with me."

¹⁹ They were saddened, and one by one they said to him," Surely not I?"

²⁰" It is one of the Twelve," he replied," one who dips bread into the bowl with me. ²¹ The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born."

17-20. Thursday evening Jesus and the Twelve came to the upper room for the Passover. All but one of the Twelve must have been shocked at Jesus' statement that one of them would betray him. With the rhetorical question " Surely not I?" each one denied any such intent. But Jesus reaffirmed that it would be someone at that very table, dipping bread into the bowl. One who was sharing the meal would commit the offense. Jesus probably alluded to Ps 41:9: " Even my close friend, whom I trusted, he who shared my bread, has lifted up his heel against me."

21. Ps 41:9 may be part of what Jesus had in mind in speaking of the Son of Man going as it is written about him, although he may have been thinking of other Old Testament texts about his suffering (see comments at 8:31). In any event, even though the death of the Son of Man was prophesied, his betrayer would be culpable and would be punished severely.

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

²² While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying," Take it; this is my body."

²³ Then he took the cup, gave thanks and offered it to them, and they all drank from it.

²⁴" This is my blood of the ^a covenant, which is poured out for many," he said to them. ²⁵" I tell you the truth, I will not drink again of the fruit of the vine until that day when I drink it anew in the kingdom of God."

^a 24 Some manuscripts the new

22. Jesus used two of the items found in the memorial Passover meal and gave them a new meaning in relationship to his coming death. By so doing he established a new memorial meal.

The NIV translation that having taken the bread Jesus " gave thanks" is slightly misleading. For the bread Mark uses the term eujlogevw (eulogeô), " to bless." For the cup he uses the term eujcaristevw (eucharisteô), " to give thanks." There is, however, little difference. The bread which he used is not specified as unleavened, but must have been to be part of the Passover meal.

It seems extraordinarily unlikely that Jesus would expect the Twelve to understand " this is my body" literally when he (and his body) was personally with them at the table. The Passover meal itself involved a heavy use of symbolism and the apostles would surely have understood Jesus to be using the bread symbolically.

23-24. Wine would have been part of virtually every meal, including the Passover. Jesus' actions with respect to the cup of wine parallel those with respect to the bread, except he cannot break the wine into pieces for distribution and so he passes the cup for all to drink of it. His words reflect not only his coming death but its atoning value. The phrase " blood of the covenant" echoes Exod 24:8 in which, during the process of confirming the covenant at the foot of Mount Sinai, Moses sprinkled sacrificial blood on the Israelites and described it as " the blood of the covenant that the LORD has made with you." The shedding of Jesus' blood would inaugurate a new covenant with God. The statement that Jesus' blood is " poured out for many" alludes to Isa 53:12 (" he poured out his life unto death . . .For he bore the sin of many" ) and parallels Jesus' statement in Mark 10:45 that he would die " as a ransom for many." These two verses describe Jesus' death as a vicarious sacrifice which atones for the sins of the many.

25. Jesus implicitly speaks of his death in saying he will not drink the vine again until he drinks it in the kingdom of God. This statement parallels his statement in Luke 22:15-16 that he will not eat the Passover until it is fulfilled in the kingdom of God. He presumably speaks of the messianic banquet, when " many will come from the east and the west and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven" (Matt 8:11; cf. Isa 25:6; Rev 19:9). At that time he will again eat and drink the Passover - in a transformed sense.

H. JESUS PREDICTS THE FLIGHT OF THE DISCIPLES AND PETER'S DENIAL (14:26-31)

²⁶ When they had sung a hymn, they went out to the Mount of Olives.

²⁷" You will all fall away," Jesus told them," for it is written:

" 'I will strike the shepherd,

and the sheep will be scattered.' ^a

²⁸ But after I have risen, I will go ahead of you into Galilee."

²⁹ Peter declared," Even if all fall away, I will not."

³⁰" I tell you the truth," Jesus answered," today - yes, tonight - before the rooster crows twice ^b you yourself will disown me three times."

³¹ But Peter insisted emphatically," Even if I have to die with you, I will never disown you." And all the others said the same.

^a 27 Zech. 13:7 ^b 30 Some early manuscripts do not have twice.

Chapter 14 repeatedly underscores the failures of the Twelve. Judas arranges to betray Jesus (vv. 10-11), Jesus predicts the betrayal (vv. 18-21), Jesus predicts the flight of the others and in particular Peter's denial (vv. 27-31), the three cannot remain awake (vv. 37-38, 40-41), Judas betrays Jesus (vv. 43-45), the others flee (vv. 50-52), and Peter fulfills the prophecy of his denials (vv. 66-72). On the last two days before his death, Jesus' teachings on discipleship in Mark 8-10 seem to have fallen on deaf ears.

26. According to later rabbinic materials the singing at the conclusion of the Passover would have been from the Hallel Psalms (Pss 114-118). Leaving the city of Jerusalem, they went back to the Mount of Olives. Jesus had left the city, presumably for Bethany, each night since his entry on Sunday.

27. Jesus' prediction that the Twelve would all fall away was rooted in Zech 13:7. The latter chapters of Zechariah, 9-14, appear repeatedly in quotations or allusions in connection with Jesus' last days.

28. Jesus' references to his death are customarily accompanied by references to his resurrection (cf. 8:31; 9:9, 12, 31; 10:33-34). Although the shepherd will be struck down he will rise. There is also a note of hope here for the Twelve. Although the sheep will be scattered, they will reunite with the shepherd in Galilee. This verse forms the background to the message for the disciples from the angel at the empty tomb: " He is going ahead of you into Galilee. There you will see him, just as he told you" (16:7).

29-31. Peter was certain he would not be like the others. His declaration provoked a particularly foreboding prediction for Peter himself. That very night Peter would deny his connection with Jesus three times. This would happen before the cock crowed twice. (Several Graeco-Roman sources indicate that the second cock crow was associated with dawn.) But Peter - and the others - assured Jesus they would die with him if necessary. Their actions would demonstrate otherwise.

Mark presumably wants his audience to learn from the mistakes of the Twelve. Those who believe Mark was written in connection with the Neronian persecution see direct relevance to that setting throughout chapter 14. Although I date the setting of Mark too early for the Neronian persecution, it seems apparent that throughout the first several decades of early Christianity there would be Christians in various locations who could directly appropriate the lessons learned from Judas' betrayal (cf. 13:12), the flight of the Twelve, and Peter's denial.

I. PRAYER IN GETHSEMANE (14:32-42)

³² They went to a place called Gethsemane, and Jesus said to his disciples," Sit here while I pray." ³³ He took Peter, James and John along with him, and he began to be deeply distressed and troubled. ³⁴" My soul is overwhelmed with sorrow to the point of death," he said to them. " Stay here and keep watch."

³⁵ Going a little farther, he fell to the ground and prayed that if possible the hour might pass from him. ³⁶" Abba, ^a Father," he said," everything is possible for you. Take this cup from me. Yet not what I will, but what you will."

³⁷ Then he returned to his disciples and found them sleeping. " Simon," he said to Peter," are you asleep? Could you not keep watch for one hour? ³⁸ Watch and pray so that you will not fall into temptation. The spirit is willing, but the body is weak."

³⁹ Once more he went away and prayed the same thing. ⁴⁰ When he came back, he again found them sleeping, because their eyes were heavy. They did not know what to say to him.

⁴¹ Returning the third time, he said to them," Are you still sleeping and resting? Enough! The hour has come. Look, the Son of Man is betrayed into the hands of sinners. ⁴² Rise! Let us go! Here comes my betrayer!"

^a 36 Aramaic for Father

This third instance in which Mark speaks of Jesus praying (cf. 1:35; 6:46) is the most important of the three. It is well known to modern Christians as portraying the humanity of Jesus and as a model for prayer. In Mark's account the focus seems to fall on the contrast between how Jesus faced the impending crisis of his life in submissive prayer vs. the disciples' failure to prepare. In terms of Mark's focus on christology, the Gethsemane scene portrays Jesus as " overwhelmed with sorrow" at the prospects of the cross and yet unflinchingly submissive to the Father's will. In terms of the focus on discipleship, it calls on the reader to watch and pray as did Jesus and not to follow the example of the disciples.

32. The name Gethsemane comes from a Hebrew phrase meaning " oil presses." It was probably an olive grove with an oil press. This grove was located on the Mount of Olives. Jesus went there to pray in preparation for the events that he knew were imminent.

33-34. Once again he selected the three to go along with him. Mark's statement that he was distressed and troubled and Jesus' self-description as " overwhelmed with sorrow to the point of death" graphically portray the distress he felt concerning his impending fate. Jesus' own comment probably means something like, " I am so very sorrowful that it is killing me." The exhortation to the three to " keep watch" should be viewed in the light of the use of the same word (grhgorevw, grçgoreô) in the parable of the Doorkeeper (13:34-37) and in 14:37-38. It has religious overtones of watching out for temptation and keeping alert against Satan. A similar idea is found in 1 Pet 5:8: " Be sober and watch (grçgoreô), for your adversary, the devil, as a roaring lion walks about seeking whom he will devour" (NRSV).

35-36. Jesus alone went on " a little farther" - Luke 22:41 says about " a stone's throw." There he " fell to the ground," a humble posture for prayer and another indication of his distraught condition. The metaphors of the hour passing from him and the cup being taken away from him are parallel descriptions of the same request. Both refer to his impending suffering and death. The metaphor of drinking a cup of suffering has already appeared in Mark 10:38-39. The metaphor of the hour is clarified in the immediate context when Jesus says, " The hour has come. Look, the Son of Man is betrayed into the hands of sinners" (14:41).

The Aramaic word abba is transliterated into Greek three times in the New Testament: Mark 14:36; Gal 4:6; and Rom 8:15. In each case it is immediately translated by the Greek pathvr (patçr), which means " Father." These texts indicate that the Aramaic word became known and remembered even in the Greek speaking church. Its precise meaning on the lips of Jesus continues to be a matter of debate. In an influential study J. Jeremias argued that it was the term used by children for their fathers, that it therefore expressed an intimate family relationship, and that Jesus' use of the term was without precedent among the Jewish people. However, the form used by children for their parents was not abba , but abi (yba). The form used by Jesus was an unusual form of address and was, so far as existing evidence demonstrates, unprecedented as a personal address to God. It was not, however, the intimate term used by children for their fathers.

Jesus expressed his intense desire not to have to endure the suffering he knew awaited him in the immediate future. At the same time he expressed his acknowledgment of God's control of all things and his willingness to submit to the will of God, however different his own desires might be. Mark's summation of Jesus' prayer provides both insight into Jesus himself and a model for Christian prayer.

37-38. Despite the fact that Jesus had revealed to them the state of his heart (v. 34) the disciples fell asleep. Jesus perhaps chose to speak to Peter because he was the one who so boldly insisted that he would not leave Jesus and he was the one who would soon deny him three times. He, and the others, desperately needed to pray not to fail. The NIV should provide at least a footnote alternative to " fall into temptation." The verb e[lqhte (elthçte) is literally " come" not " fall" and the noun peirasmovn ( peirasmon ) may be translated " trial." The NRSV translates " come into the time of trial." That very evening Peter would encounter one of the great trials of his life. He was eager and willing to remain faithful to Jesus (" Even if all fall away, I will not" v. 29), but he would be too weak to live up to his intentions. He needed to pray. So did they all, because all the disciples would flee at the time of Jesus' arrest.

39-40. The threefold repetition of Jesus' prayer and the disciples' sleeping underscores both behaviors. The statement, " They did not know what to say to him," does not necessarily imply that he asked them anything. They knew what he expected.

41-42. The question " Are you still sleeping and resting?" is not an inquiry, but a criticism. They knew they were supposed to be praying. The word translated " Enough!" (ajpevcei, apechei ) is extraordinarily difficult to translate in this context. I am inclined to agree with Raymond Brown. After a survey of suggested alternatives, he chooses the translation " It is paid," which " preserves the most frequently attested meaning of apechei in ordinary life." Jesus is saying that Judas has received his money. The betrayal is at hand.

" The hour" is the hour Jesus prayed to avoid. When the Son of Man is betrayed into the hands of sinners he will suffer and die upon a cross. Jesus must know at this point that the hour will not pass from him (cf. v. 35).

J. BETRAYAL, ARREST, AND FLIGHT (14:43-52)

⁴³ Just as he was speaking, Judas, one of the Twelve, appeared. With him was a crowd armed with swords and clubs, sent from the chief priests, the teachers of the law, and the elders.

⁴⁴ Now the betrayer had arranged a signal with them:" The one I kiss is the man; arrest him and lead him away under guard." ⁴⁵ Going at once to Jesus, Judas said," Rabbi!" and kissed him. ⁴⁶ The men seized Jesus and arrested him. ⁴⁷ Then one of those standing near drew his sword and struck the servant of the high priest, cutting off his ear.

⁴⁸" Am I leading a rebellion," said Jesus," that you have come out with swords and clubs to capture me? ⁴⁹ Every day I was with you, teaching in the temple courts, and you did not arrest me. But the Scriptures must be fulfilled." ⁵⁰ Then everyone deserted him and fled.

⁵¹ A young man, wearing nothing but a linen garment, was following Jesus. When they seized him, ⁵² he fled naked, leaving his garment behind.

The arrest apparently took place in the olive grove. Christologically, this scene portrays Jesus willingly submitting to the will of God and fulfilling the Scriptures. It begins Jesus' ordeal with the indignity of being arrested as though he were a criminal. In terms of discipleship, this is a low point in which the disciples serve as a strong counter example to the behavior Mark wants to commend. One of them betrays Jesus and the others flee, leaving him to face his ordeal alone.

43. The crowd with Judas is armed with swords and clubs. The reference to swords suggests the idea of military or paramilitary arms. This is not a lynch mob, but a delegation sent by the Sanhedrin. One member of the crowd is described in v. 47 as the servant of the high priest.

44-45. The crowd Judas was leading was not a group of men who knew Jesus well. The prearranged signal was a kiss. It is probable that a kiss was a common method of greeting at the time. With a kiss and the greeting " Rabbi," Judas perhaps sought to appear " disarmingly normal."

46-47. As the men seize and arrest Jesus as though he were a common criminal, someone present strikes out momentarily in defense and cuts off the ear of the servant of the high priest. John 18:10 identifies the sword wielder as Peter. His courage was short-lived, for in v. 50 he fled with the rest.

48-49. Jesus' complaint has two parts. " Am I leading a rebellion?" is a dubious translation of " Am I a criminal (lh/sthv", lçstçs)?" The word lçstçs is used in the Gospels and elsewhere of violent criminals of various types. It was lçstai (the plural form) who beat and robbed the man going down to Jericho who was later aided by the Good Samaritan (Luke 10:30, 36). Such men could be involved in a rebellion (Mark 15:7; cf. John 18:40; Josephus, War 2.57), but they might be merely common thugs. Jesus' point is that coming after him with swords and clubs suggest he is a violent man who needs to be subdued with weapons.

The second part of Jesus' complaint is that he could easily have been arrested during one of his visits to the temple courts, visits characterized by public teaching. He had not hidden like some criminal who needed to be sought out in the hills.

Jesus viewed what had just happened and what it was leading to as the fulfilment of Scripture (cf. 8:31; 9:12; 10:45; 12:10-11; 14:21, 27).

50-52. One such fulfilment is immediately mentioned. In 14:27 Jesus had referred to Zech 13:7 in predicting the disciples' coming desertion. Now it is fulfilled. The English translation hides an unfortunate contrast between 1:18, 20 and 14:50. In the former verses the four fishermen " left" (ajfivhmi, aphiçmi) their nets and their families and followed Jesus. Now, along with all the others, they " left" (aphiçmi) Jesus. Mark does not identify the young man who even left his clothes behind when the arresting party got a hand on them. The point he apparently had in mind with this little extra is to illustrate the intensity of the desire to flee. This young man ran out of his clothes and fled naked rather than be caught along with Jesus.

K. JESUS AND PETER PUT ON TRIAL (14:53-72)

In another " sandwich" of two stories, Mark clearly juxtaposes the trial of Jesus and his brave confession before the high priest with the testing of Peter and his cowardly denials before a servant girl who worked for the high priest.

Some scholars have raised historical questions about the trial before the Sanhedrin based upon traditions found in the Mishnah. According to these traditions the trial contains various illegalities. For example, capital cases were not tried at night, such cases required two consecutive days of trial, and Jesus should have been offered a defense attorney. However, the Mishnah was compiled about A.D. 200 and there are serious dating problems with the legal traditions and their applicability to the days of Jesus. Furthermore, the Sanhedrin may very well have engaged in illegal proceedings in their efforts to destroy Jesus. Part of the impetus behind many historical critics with respect to the trial scene is the accusation that the portrayals of the trial are anti-Semitic. It is certainly true that racists have used the trials and various aspects of the sentencing and death of Jesus to promote anti-Semitic sentiments and to stir up hatred against all Jews. Such twisting of Scripture has been used to promote many grievous offenses including the Jewish holocaust of the mid-twentieth century. However, it is another matter to accuse the Gospels themselves (three of which were written by Jews) of anti-Semitism because they report the participation of some Jews, even of the leading council, in the death of Jesus. On the matter of anti-Semitism and on the historical debates consult Carson's commentary on Matthew.

1. Jesus' Trial before the Sanhedrin (14:53-65)

⁵³ They took Jesus to the high priest, and all the chief priests, elders and teachers of the law came together. ⁵⁴ Peter followed him at a distance, right into the courtyard of the high priest. There he sat with the guards and warmed himself at the fire.

⁵⁵ The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find any. ⁵⁶ Many testified falsely against him, but their statements did not agree.

⁵⁷ Then some stood up and gave this false testimony against him: ⁵⁸" We heard him say, 'I will destroy this man-made temple and in three days will build another, not made by man.'" ⁵⁹ Yet even then their testimony did not agree.

⁶⁰ Then the high priest stood up before them and asked Jesus," Are you not going to answer? What is this testimony that these men are bringing against you?" ⁶¹ But Jesus remained silent and gave no answer.

Again the high priest asked him," Are you the Christ, ^a the Son of the Blessed One?"

⁶²" I am," said Jesus." And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven."

⁶³ The high priest tore his clothes." Why do we need any more witnesses?" he asked. ⁶⁴" You have heard the blasphemy. What do you think?"

They all condemned him as worthy of death. ⁶⁵ Then some began to spit at him; they blindfolded him, struck him with their fists, and said," Prophesy!" And the guards took him and beat him.

^a 61 Or Messiah

53. The meeting of the high priest, the chief priests, the elders, and the scribes is clearly defined in v. 55 as an assembly of the Sanhedrin, the governing body of the Jews. On this occasion they met at the home of the high priest Caiaphas, whose term of office lasted nineteen years, from A.D. 18 to 37.

54. The next sentence begins the story of Peter's denials, which is completed in vv. 66-72. Peter kept his distance in following Jesus, but went on into the courtyard of the high priest. The guards he was sitting with are identified by the term uJphrevth" (hypçretçs), a term which in this context probably refers to police attendants as in Matt 5:25 (" the judge may hand you over to the officer" ) or Acts 5:26 (" the captain went with his officers and brought the apostles" ). John 18:3 identifies such hypçretas from the Sanhedrin as being among the arresting party. They now sat around the fire in the chilly spring night.

55-56. According to Mark the Jewish leadership had known since 3:6 what they wanted to do with Jesus. However, they had difficulty at first finding sufficient evidence to warrant the death penalty. Their witnesses could not agree. They needed the agreement of at least two witnesses (cf. Deut 17:6; 19:15; Num 35:30).

57-59. Mark provides a climactic example of the conflicting testimony. The accusation sounds like a genuine saying of Jesus recorded in John 2:19, " Destroy this temple and I will raise it again in three days." The alterations in the testimony against Jesus are significant. They say Jesus himself planned to destroy the " made-with-hands" temple. Jesus did not say that he himself would destroy the temple and he was not speaking of the temple made by hands. He had spoken metaphorically of his own body (cf. John 2:21). Mark does not say what aspects of the testimony there was disagreement upon, but in any case the witnesses were not completely consistent with one another.

60-62. Since the testimony against Jesus was getting nowhere, Caiaphas addressed him directly, initially asking for a response concerning the testimony against him. Receiving no answer, the high priest pursued the question of Jesus' messiahship. (In his question " Son of the Blessed One" stands in apposition to " Christ" and means essentially the same thing.)

Jesus answered this question directly and forcefully. He not only frankly admitted being the Christ, the Son of God, but he went on to add to the offense, bringing together allusions to Ps 110:1 (" The Lord says to my Lord: 'Sit at my right hand until I make your enemies a footstool for your feet'" ) and Dan 7:13 (" Before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence" ) to assert that the Sanhedrin members themselves would one day see him enthroned at the right hand of God. Mark has already portrayed Jesus as citing Ps 110:1 in connection with the Messiah (12:36). In both cases what is being asserted is that he will reign at the right hand of God. The allusion to Dan 7:13 alters somewhat the imagery of Daniel. There the son of man figure comes to God on the clouds. In Mark it appears that he comes from his position at the right hand of God and to humanity (cf. 13:26). At this " coming on the clouds" his position as second in command will be seen by all, including his enemies in the Sanhedrin.

In these two verses the three major titles of Jesus in Mark are brought together. For treatments of " Christ" and " Son of God" see the comments on 1:1. For a treatment of " Son of Man" see the comments at 2:10. All three are messianic titles in the Gospels. Clearly, the title " Christ" would be recognized as such by virtually all first century Jews. The high priest's use of " Son of the Blessed One" in apposition to " Christ" suggests that he and others viewed that title as messianic as well. It is difficult to know to what extent the phrase " Son of Man" was recognized before Jesus as a messianic title.

63-64. Tearing one's clothes was a way of expressing great grief. In this case the high priest expressed his grief over hearing something he believed was offensive to God. I have already noted in the comments on 2:5 that the term blasphemy was understood loosely. Since the high priest viewed Jesus as a heretic, his claim to be the messiah was considered a major affront to God. As a blasphemer Jesus was condemned to death.

65. In ancient (e.g., Num 12:14; Deut 25:9) and in modern times, spitting in someone's face is a way of showing disdain for them. Matt 26:67-68 and Luke 22:64 make explicit what Mark's context suggests concerning the challenge to Jesus to prophesy. The opponents of Jesus blindfolded him; then, various ones would strike him and ask him to identify (by prophecy) who did the striking. This " game" seemed appropriate mockery for one who claimed to be sent from God. Mark's readers know the irony that the only one who saw clearly was the one blindfolded.

The mocking of Jesus after the Sanhedrin trial contains three basic elements: spitting in his face, the blindfolding " game," and a beating by the guards. The term translated " beat" is found in various ancient contexts, some of which involve beating someone with a club or rod and others of which involve striking someone with an open hand (slapping). The LXX of Isaiah 50:6-7 uses the noun form of the same word and was probably in Mark's mind as he wrote of Jesus being spit upon and slapped: " I gave . . . my cheeks to slaps; I did not turn my face from the shame of spitting. And the Lord God became my helper, and so I was not ashamed."

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

⁶⁶ While Peter was below in the courtyard, one of the servant girls of the high priest came by. ⁶⁷ When she saw Peter warming himself, she looked closely at him.

" You also were with that Nazarene, Jesus," she said.

⁶⁸ But he denied it." I don't know or understand what you're talking about," he said, and went out into the entryway. ^a

⁶⁹ When the servant girl saw him there, she said again to those standing around," This fellow is one of them." ⁷⁰ Again he denied it.

After a little while, those standing near said to Peter," Surely you are one of them, for you are a Galilean."

⁷¹ He began to call down curses on himself, and he swore to them," I don't know this man you're talking about."

⁷² Immediately the rooster crowed the second time. ^b Then Peter remembered the word Jesus had spoken to him: " Before the rooster crows twice ^c you will disown me three times." And he broke down and wept.

^a 68 Some early manuscripts entryway and the rooster crowed ^b 72 Some early manuscripts do not have the second time . ^c 72 Some early manuscripts do not have twice.

V. 54 left Peter sitting in the courtyard with the guards warming himself around the fire. Having portrayed what happened indoors as Jesus appeared before the Sanhedrin, Mark now turns to what was happening at the same period of time to Peter.

66-68. The remark that Peter was " below" in the courtyard indicates that Jesus' hearing took place in an upper room. While Jesus was being interrogated by the high priest, outside Peter was interrogated by one of the high priest's servant girls. At some point she had seen him with the " Nazarene" (the man from Nazareth, cf. 1:24; 10:47; 16:6).

69-70a. The servant girl found Peter again and repeated her accusation, this time asserting he was one of them, that is, of Jesus' entourage. Peter made his second denial.

70b-71. Only a short time elapsed before another bystander joined the servant girl's accusation. He inferred she must be right because Peter was a Galilean. This time Peter's denial was vehement. He swore an oath that he did not even know Jesus. The NIV translation " began to call down curses on himself" provides an object for " began to curse," although there is not one in the Greek text. The NIV may be correct. The idea would be that Peter supported his oath by calling down curses upon himself if what he was saying was not true. Brown and others, however, believe the implied object of the cursing is Jesus. That is, Peter cursed Jesus and denied he had anything to do with him.

72. On the variant concerning the second rooster crowing and on the meaning of the references to the rooster crowing see the comments on v. 30. Peter recognized that he had just fulfilled Jesus' prophecy. His emphatic assertion that he would stay with Jesus even until death was broken. His spirit had been willing, but his flesh was weak. He broke down and wept.

-College Press New Testament Commentary: with the NIV

McGarvey: Mar 14:26-42

CXXIII.
GOING TO GETHSEMANE, AND AGONY THEREIN.
(A garden between the brook Kidron and the Mount of Olives. Late Thursday night.)
^aMATT. XXVI. 30, 36-46; ^bMARK XIV. 26, 32-42; ^cLUKE XXII. 39-46; ^dJOHN XVIII. 1.

   ^d1 When Jesus had spoken these words [the words contained in Joh 1-17:26],  ^a30 And when they had sung a hymn [the shadow of the cross did not quench the spirit of praise in Christ], they went out  ^c39 And he came out, and dhe went forth with his disciples cas his custom was, dover the brook Kidron, ainto {bunto} the mount of Olives. dwhere was a garden, into which he entered, himself and his disciples. {cand the disciples also followed him.}  ^a36 Then cometh Jesus with them  ^b32 And they come unto a place which was named {acalled} Gethsemane [The name Gethsemane means a place of oil-presses, and hence it accords well with the name of the mountain at whose base it was situated. But the place was now a garden. It was about half a mile from the city, and from what Luke says here and elsewhere (Luk 21:37), it seems that Jesus often resorted to it while in Jerusalem at the festivals. Compare also Joh 18:2],  ^c40 And when he was at the place, he said {asaith} unto his disciples, Sit ye here, while I pray. ^cPray that ye enter not into temptation. [As the hour of trial and temptation came upon Jesus he fortified himself against it by prayer. And he bade his disciples do likewise, for his arrest would involve them also in temptations which he [685] foresaw that they would not be able to withstand.]  ^a37 And he took {btaketh} with him Peter aand the two sons of Zebedee, ^bJames and John, and began to be greatly amazed, asorrowful and sore troubled. [While seeking heavenly aid in this hour of extremity, our Lord also manifested his desire for human sympathy. All the eleven apostles were with him in the garden, and the three most capable of sympathizing with him were stationed nearer to him than the rest.]  ^c41 And he was parted from them about a stone's cast [one hundred fifty to two hundred feet];  ^b34 And  ^a38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: babide ye here, and watch. awith me. [The sequel shows that the phrase "even unto death" was no figure of rhetoric. The nervous prostration of Jesus was such as to endanger his life, and the watching of the apostles may have been doubly needful. Not only did he require their sympathy, but he may also have looked to them to render him assistance in the case of a physical collapse.]  39 And he went forward a little, cand he kneeled down band fell on the face, aand fell on his face, and prayed, bthat, if it were possible, the hour might pass away from him. [This posture was expressive of the most intense supplication.]  36 And he said, {asaying,} ^bAbba, ^aMy Father, if it be possible, let this cup pass away from me: ball things are possible unto thee; cif thou be willing, remove this cup from me: bhowbeit anevertheless, not as {bwhat} I will, abut as {bwhat} thou wilt. cnot my will, but thine, be done. [Much of mystery is found in all life, so it is small wonder if the dual nature of Jesus presents insoluble problems. It perplexes many to find that the divine in Jesus did not sustain him better during his trial in the garden. But we must remember that it was appointed unto Jesus to die, and that the divine in him was not to interfere with this appointment, or the approaches to it. For want, therefore, of a better expression, we may say that from the time Jesus entered the garden until he expired on the cross, the human in him was in the [686] ascendant; and "being found in fashion as a man," he endured these trials is if wholly human. His prayer, therefore, is the cry of his humanity for deliverance. The words "if it is possible" with which it opens breathe the same spirit of submissive obedience which is found in the closing words. Reminding the Father of the limitless range of his power, he petitions him to change his counsel as to the crucifixion of the Son, if his gracious purposes can be in any other way carried out. Jesus uses the words "cup" and "hour" interchangeably. They are both words of broad compass, intended to include all that he would undergo from that time until his resurrection. They embrace all his mental, moral, physical, and spiritual suffering which we can discover, together with an infinite volume of a propitiatory and vicarious nature which lies beyond the reach of our understanding. The submission of Jesus was no new fruitage of his character; the prayer of the garden had been the inner purpose of his entire life -- Joh 5:30, Joh 6:38.]  43 And there appeared unto him an angel from heaven, strengthening him.  44 And being in an agony he prayed more earnestly; and his sweat became as it were great drops of blood falling down upon the ground. [Commentators give instances of bloody sweat under abnormal pathological conditions.]  45 And when he rose up from his prayer, he came {acometh} unto the disciples, and findeth {cfound} them sleeping for sorrow,  46 and said unto them, Why sleep ye? rise and pray, that ye enter not into temptation. [The admonition which had at first been addressed to all the eleven is now spoken to the chosen three] aand saith unto Peter, ^bSimon, sleepest thou? couldest thou not watch one hour? ^aWhat, could ye not watch with me one hour?  41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. [Peter, having boasted of his loyalty, has his weakness pointed out and is further warned to be on his guard, since the weakness of his nature will not stand the coming strain. The slumber of the disciples was not through indifference; but was [687] caused by the prostration of grief. When we remember the excitement which they had endured that night, the tender words spoken by Jesus, the sadness of which was intensified by the atmosphere of mystery which pervaded them, the beautiful and touching prayer, and lastly this agony in the garden, it is not to be wondered at that the apostles, spurred by no sense of danger, should succumb to the long-borne tension and fall asleep. Had they comprehended how much the Lord needed their wakeful sympathy as he came again and again seeking for it, they would probably have kept awake.]  ^b39 And again aa second time he went away, and prayed, bsaying the same words. asaying, My Father, if this cannot pass away, except I drink it, thy will be done. [Jesus here speaks of draining the cup. The "cup" was a common Hebrew figure used to denote one's divinely appointed lot or fortune -- Psa 23:5, Psa 75:8, Isa 51:17, Isa 51:22, Eze 23:31-33.]  43 And he came again and found them sleeping, for their eyes were bvery heavy; and they knew not what to answer him. [They were ashamed of the stupor which had come upon them and knew not what apology to make for it.]  ^a44 And he left them again, and went away, and prayed a third time, saying again the same words.  ^b41 And  ^a45 Then cometh he to the disciples, bthe third time, and saith unto them, Sleep on now, and that your rest: it is enough; abehold, the hour is at hand, {bthe hour is come;} aand bbehold, the Son of man is betrayed into the hands of sinners.  42 Arise, let us be going: behold, he that betrayeth me is at hand. [Our Lord's words are paradoxical. In our judgment the saying is best understood by regarding the first part of it as spoken from the Lord's viewpoint, while the latter part is spoken from the disciple's viewpoint. It is as if he said, "So far as I am concerned, you may sleep on and take your rest, for the time to be of comfort or assistance to me has wholly passed. But so far as you yourselves are concerned, you must arise and be going, because Judas with his band of temple police is upon us."] [688]

[FFG 685-693]

Lapide: Mar 14:1-72

CHAPTER 14

 1 A conspiracy against Christ. 3 Precious ointment is poured on his head by a woman. 10 Judas selleth his Master for money. 12 Christ himself foretelleth how he shall be betrayed of one of his disciples : 22 after the passover prepared and eaten, instituteth his supper. 26 declareth aforehand the flight of all his disciples, and Peter's denial. 43 Judas betrayeth him with a kiss. 46 He is apprehended in the garden, 53 falsely accused, and impiously condemned of the Jews' council : 65 shamefully abused by them, 66 and thrice denied of Peter.

Ver. 3. A woman having an alabaster box of ointment of precious spikenard. " Nard," says Pliny. ( l 12, c. 12), "is a shrub which has a heavy and thick, but short, black, and easily broken root. It has a strong smell, like cypress, and a pungent taste. The leaf is small and thick, and the tops unfold into ears, so that spikenard is spoken of as being doubly endowed with both leaves and ears." From the leaves of nard ointment is made—that which is called foliated; but that made from the ears or spikes is called spikenard ; and this is superior to the foliated, because it has more substance and marrow, so to say. Instead of nardus spicatus (Vulg.), the Syriac has nardus copitalis, i.e., chief, excellent, principal. As I have observed, the spikenard is superior to the foliated. The Greek has πιστικη̃ς, which the Vulg. of S. John translates pistici. Pisticus is the same as spiked. Wherefore the Arabic trans., the best.

Ver. 5. Three hundred pence. These were equivalent in value to thirty Roman aurei. So that for the thirty gold pieces which the miserable Judas accounted as lost in the anointing of Christ, he received thirty silver pieces for betraying Him.

Ver. 11 . They were glad. Not only that they were about to apprehend Him without tumult, being opportunely betrayed by Judas, but also because He was beginning to be hated by His own disciples."

Ver. 13. There shall meet you. "Observe the majesty of His Divinity," says S. Ambrose ( in Luk 22: 8). "He is speaking with His disciples, and yet He knows what is about to happen elsewhere."

Ver. 14. Where is My refectory? That is, the place where I may refresh Myself with My disciples, and partake of the lamb. The Greek is κατάλυμα, or inn ; the Syriac, place of dwelling ; Arabic, place in which I may eat the Passover.

Furnished : provided with tables, couches, or beds and tapestry, decorated also with leaves and flowers, and all other requisites for celebrating the Passover. The Greek, Syriac, and Arabic add, έτοιμον, i.e., prepared. For God had put it into the heart of the master of the house to prepare the supper-room for the sake of Christ, that He might find a place well adorned for the celebration of the Passover, that as soon as evening came there might be no delay, but that the lamb might be roasted and eaten, and all the other things accomplished which were to be done by Christ.

Ver. 23. Giving thanks : the Syriac adds, He blessed.

And they all drank of it, namely, after Christ had consecrated the chalice, saying, This is My blood, as it follows. There is, therefore, a prolepsis, or anticipation, which Mark makes use of to show that the disciples fulfilled the command of Christ. Drink ye all of it, as Matthew has, Mat 26:28.

Ver. 33. He began to fear and to be heavy : ε̉κθαμβει̃σθαι καί α̉δημονει̃ν, i.e., to be affrighted and sore distressed. The Arabic is, to be very sorrowful and afraid.

Ver. 36. Abba Father : Gr. α̉ββα̃ ό πατήζ, where Father is in the nominative, as Mark interprets the Syriac word α̉ββ by the Greek πατήζ ; or rather the nom. πατήζ is put for the voc. πάτεζ. For by a mark of affection, with the deepest feeling of the heart, Christ repeated the word Abba, or Father. Wherefore the Syriac has Abba Abi, i.e., Father, My Father. The Arabic has 0 Father. S. Augustine ( lib. de Consens. Evang. l. 4) thinks that Christ used both the Greek and the Syriac word; and that He spoke precisely as Mark has it, namely, άββα̃ ό πατήζ. For so the Apostle speaks, "In whom we cry, Abba Father" (Rom 8:15, Vulg.). "We must think," says S. Augustine, "that the Lord said 'Abba Father' to intimate the mystery of His Church, which was to be gathered out of Jews and Gentiles." And the Scholiast in S. Jerome says, "He speaks in Hebrew and Greek, because there is no distinction between Jew and Greek."

Ver. 38. The spirit indeed is willing : Syriac, willing and prompt.

Ver. 41 . The hour is come : Arabic, the end, i.e., of life, is present, and the hour is come.

Ver. 44. Lead Him away carefully : Gr. α̉σφαλω̃ς, i.e., securely, safely. Arab . Fear ye concerning Him; lest, that is, He glide away out of your hands, as He has done upon other occasions.

Ver. 47. One of them, namely, Peter. "Mark does not mention Peter's name," says Theophylact, "that he may not seem to praise his teacher, Peter, for his greater zeal for Christ."

Ver. 51. And a certain young man followed him having a linen cloth cast round about his naked body; and they laid hold on him. That is, he was clothed ( amictus, Vulg.) with a linen vest over his naked body. It is plain, from the word amictus, that this piece of linen was a kind of linen garment, fitting the body, but so that it might easily be put on and off the back. This is also clear from Pollux, who calls the linen cloth πεζιβόλαιον, i.e., a veil, a cloak, a covering.

You will ask who this young man was: 1st S. Epiphanius ( Hæres. 78) and S. Jerome, or whoever the author is on Ps. xxxviii., think that he was James the Lord's brother.

2nd Bede and S. Chrysostom, S. Ambrose, S. Gregory, and Baronius think it was S. John; for he was a youth, and the youngest of the Apostles. But that it was neither John nor James, nor any of the Apostles, is plain from this, that Mark has just before said, ver. 50, then all His disciples, meaning, Apostles, forsook Him and fled.

3rd Theophylact and Euthymius think that the young man was some one from the house of John Mark, in which Christ had eaten the Passover.

4th And more probably, Cajetan ( in Jentaculis ) and others conjecture that this young man was a member or servant of a house adjacent to the garden, who, being awoke by the noise made by those who were apprehending Christ as they passed by, rose up from his bed, and ran to see what was being done. That he was a favourer or disciple of Christ appears from what Mark says, he followed Him. Wherefore also the officers laid hold of him, i.e., they wished to hold him by seizing his garment. The Hebrew active verbs often signify commencement and effort.

Ver. 52 . But he, casting off the linen cloth, fled from them naked. "As Joseph," says the Scholiast, "left his garment in the hand of his immodest mistress, and fled from her naked."

Mark adds this incident in order to make it plain from this hasty flight of the young man how great was the trepidation about Christ, and how intense was the hatred and fury of the Jews against Christ, who even tried to seize a stranger who was following Him. Hence it is evident that far more would they have seized the Apostles, if they had not immediately fled away.

Ver. 68. And the cock crew. Hear S. Chrysostom on S. Matt. xxvi. 70, "Mark signifies that neither by the crow of the cock was he led to remember, nor did it keep him from denial." Chrysostom adds, "Mark only has written thus, most accurately detailing the gracious care of the Master for His disciple, and Peter's weakness. Wherefore we ought especially to admire him, because he not only did not hide his master's fault, but wrote the account of it in greater detail than the others, for this very reason that he was Peter's disciple."

Ver. 70. For thou art also a Galilæan. That is, by speaking in the idiom of the Galilæans thou showest thyself to be a Galilæan. The Arabic adds, And thy speech is similar to their speech.

Ver. 72. And he began to weep: Gr. ε̉πιβαλών έκλαιε, i.e., literally, adding he was weeping ; which you may translate, 1st, he began to weep ; 2nd, he added to weep, i.e., "he began to weep very violently," says Theophylact. The Arabic is, and he betook himself to tears, not in the court before the Jews, that he might not betray himself to them, but when he was alone, having gone out of it as appears from S. Mat 26:75. (Top)

Commentary -- Other

Contradiction: Mar 14:36

70. Did Jesus both pray (Matthew 26:39; Mark 14:36; Luke 22:42) or not pray (John 12:27) to the Father to prevent the crucifixion?

(Category: misread the text)

This apparent contradiction asks: 'Did Jesus pray to the Father to prevent the crucifixion?' Matthew 26:39; Mark 14:36 and Luke 22:42 are supposed to imply that he does. John 12:27, however, seems to say that he doesn't.

This is a rather weak attempt at a contradiction and again wholly relies upon the ignorance of the reader for it's strength. Matthew 26:39, Mark 14:36, and Luke 22:42 are parallel passages which take place in the Garden of Gethsemane just before the arrest of Jesus. In all of these passages Jesus never asks for the Crucifixion to be prevented but does express his fears of the difficulties, pain and suffering that he is going to encounter over the next few hours, in the form of his trials, beatings, whippings, loneliness and alienation from people and God on the Cross, the ordeal of crucifixion itself and the upcoming triumph over Satan. He does, however, more importantly ask for God's will to be carried out over the next few hours knowing that this is the means by which he will die and rise again, and by doing so atone for all the sins of the world.

John 12:27 is from a totally different situation, one which takes place before the circumstances described above. It is said while Jesus is speaking to a crowd of people during the Passover Festival at the Temple in Jerusalem (in fact even before the gathering of the Twelve with Jesus at the Upper Room). On this occasion Jesus again says something very similar to the other passages above;

"Now my heart is troubled, and what shall I say? 'Father save me from this hour'? No it was for this very reason that I came to this hour. Father, glorify your name!"

Again we are reminded that he is feeling troubled. He knows events are fast unfolding around him. Yet, this statement is said in reply to some Greeks who have just asked something of Jesus through his disciples. Were they there to offer him a way out of his upcoming troubles? Perhaps, but Jesus does not go to meet them and indeed replies to their request to meet him in this way. Is it really conceivable that this man wants to prevent the crucifixion from taking place! I think not!

71. Did Jesus move away three times (Matthew 26:36-46; Mark 14:32-42) or once (Luke 22:39-46) from his disciples to pray?

(Category: the texts are compatible with a little thought)

Shabbir asks how many times Jesus left the disciples to pray alone at the Garden of Gethsemane on the night of his arrest. Matthew 26:36-46 and Mark 14:32-42, show three but Luke 22:39-46 only speaks of one. However once again there is no contradiction once you realize that the three passages are complementary.

Note that the Luke passage nowhere states that Jesus did not leave the disciples three times to go and pray. Because he does not mention all three times does not imply that Jesus did not do so. Obviously Luke did not consider that fact to be relevant to his account. We must remember that Luke's Gospel is thought of as the third Gospel to have been put to paper chronologically, therefore it would make sense for him not to regurgitate information found in the other two gospels.

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 14 (Chapter Introduction)

Overview

Mar 14:1, A conspiracy against Christ; Mar 14:3, Precious ointment is poured on his head by a woman; Mar 14:10, Judas sells his Master for money; Mar 14:12, Christ himself foretells how he shall be betrayed by one of his disciples; Mar 14:22, after the passover prepared, and eaten, institutes his last supper; Mar 14:26, declares aforehand the flight of all his disciples, and Peter’s denial; Mar 14:43, Judas betrays him with a kiss; Mar 14:46, He is apprehended in the garden; Mar 14:53, falsely accused and impiously condemned of the Jews’ council; Mar 14:65, shamefully abused by them; Mar 14:66, and thrice denied of Peter.

Poole: Mark 14 (Chapter Introduction)

CHAPTER 14

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 14 (Chapter Introduction)

(Mar 14:1-11) Christ anointed at Bethany.

(Mar 14:12-21) The passover, Jesus declares that Judas would betray him.

(Mar 14:22-31) The Lord's supper instituted.

(Mar 14:32-42) Christ's agony in the garden.

(Mar 14:43-52) He is betrayed and taken.

(Mar 14:53-65) Christ before the high priest.

(Mar 14:66-72) Peter denies Christ.

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 14 (Chapter Introduction)

In this chapter begins the account which this evangelist gives of the death and sufferings of our Lord Jesus, which we are all concerned to be acquainted, not only with the history of, but with the mystery of. Here is, I. The plot of the chief priests and scribes against Christ (Mar 14:1, Mar 14:2). II. The anointing of Christ's head at a supper in Bethany, two days before his death (Mar 14:3-9). III. The contract Judas made with the chief priests, to betray him (Mar 14:10, Mar 14:11). IV. Christ's eating the passover with his disciples, his instituting the Lord's supper, and his discourse with his disciples, at and after supper (v. 12-31). V. Christ's agony in the garden (Mar 14:32-42). VI. The betraying of him by Judas, and the apprehending of him by the chief priests' agents (Mar 14:43-52). VII. His arraignment before the high priest, his conviction, and the indignities done him at that bar (Mar 14:53-65). VIII. Peter's denying him (Mar 14:66-72). Most of which passages we had before, Mt. 26.

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 14 (Chapter Introduction)

The Last Act Begins (Mar_14:1-2)

Love's Extravagance (Mar_14:3-9)

The Traitor (Mar_14:10-11)

Preparing For The Feast (Mar_14:12-16)

Love's Last Appeal (Mar_14:17-21)

The Symbol Of Salvation (Mar_14:22-26)

The Failure Of Friends (Mar_14:27-31)

Thy Will Be Done (Mar_14:32-42)

The Arrest (Mar_14:43-50)

A Certain Young Man (Mar_14:51-52)

The Trial (Mar_14:53; Mar_14:55-65)

Courage And Cowardice (Mar_14:54; Mar_14:66-72)

Constable: Mark (Book Introduction)

Introduction

Writer

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

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

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

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

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

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

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

Date

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

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

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

Origin and Destination

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

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

Characteristics

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

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

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

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

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

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

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

Purpose

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

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

Mark's position among the Gospels

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

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

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

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

Message¹⁴

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Mark (Outline)

Outline

I. Introduction 1:1-13

A. The title of the book 1:1

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

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

2. The baptism of Jesus 1:9-11

3. The temptation of Jesus 1:12-13

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. The return of the Twelve 6:30

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

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

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

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

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

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

6. The preliminary confession of faith 7:37

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

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

2. The return to Galilee 8:10

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

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

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

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

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

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

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

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

3. The Transfiguration 9:2-8

4. The coming of Elijah 9:9-13

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

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

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

2. The pitfalls of discipleship 9:33-50

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

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

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

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

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

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

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

1. The Triumphal Entry 11:1-11

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

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

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

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

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

C. Jesus teaching on Mt. Olivet ch. 13

1. The setting 13:1-4

2. Warnings against deception 13:5-8

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

4. The coming crisis 13:14-23

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

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

7. The concluding exhortation 13:33-37

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

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

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

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

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

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

2. Jesus' Roman trial 15:2-20

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

VIII. The Servant's resurrection ch. 16

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

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

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

2. Jesus' ascension 16:19-20

Constable: Mark

Mark

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Rogers, Cleon L., Jr. "The Davidic Covenant in Acts-Revelation." Bibliotheca Sacra 151:601 (January-March):71-84.

Santos, Narry F. "Jesus' Paradoxical Teaching in Mark 8:35; 9:35; and 10:43-44." Bibliotheca Sacra 157:625 (January-March 2000):15-25.

_____. "The Paradox of Authority and Servanthood in the Gospel of Mark." Bibliotheca Sacra 154:616 (October-December 1997):452-60.

Schweizer, Eduard. The Good News According to Mark. London: SPCK, 1971.

Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

Smith, Geoffrey. "A Closer Look at the Widow's Offering: Mark 12:41-44." Journal of the Evangelical Theological Society 40:1 (March 1997)27-36.

Smith, George Adam. The Historical Geography of the Holy Land. New York: Armstrong and Son, 1909.

Stauffer, Ethelbert Jesus and His Story. Translated by Richard and Clara Winston. New York: Alfred A. Knopf, 1960.

Sugirtharajah, R. S. "The Syrophoenician Woman." The Expository Times 98:1 (October 1986):13-15.

Swete, Henry Barclay. The Gospel According to St. Mark. 1898. Reprint ed. London: Macmillan, 1905.

Taylor, Vincent. The Gospel According to St. Mark. 2nd ed. New York: St. Martins Press, 1966.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel. S.v. "basilia," by K. L. Schmidt.

_____. S.v. "pais," by Albrecht Oepke.

Unger, Merrill F. Biblical Demonology: A Study of the Spiritual Forces Behind the Present World Unrest. Wheaton: Van Kampen Press, 1952.

_____. Demons in the World Today. Wheaton: Tyndale, 1971.

_____. "Divine Healing." Bibliotheca Sacra 128:511 (July-September 1971):234-44.

Van der Loos, H. The Miracles of Jesus. Supplements to Novum Testamentum series. Vol. VIIII. Leiden: E. J. Brill, 1965.

Warfield, Benjamin B. An Introduction to the Textual Criticism of the New Testament. London: Hodder & Stoughton, 1899.

Wessel, Walter W. "Mark." In Matthew-Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

Williams, George. The Student's Commentary on the Holy Scriptures. 5th ed. London: Oliphants, 1949.

Williams, Joel F. "Discipleship and Minor Characters in Mark's Gospel." Bibliotheca Sacra 153:611 (July-September 1996):332-43.

_____. "Literary Approaches to the End of Mark's Gospel." Journal of the Evangelical Theological Society 42:1 (March 1999):21-35.

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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

BIBLIOGRAPHY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

. Matthew. Grand Rapids: Eerdmans, 1982.

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

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

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

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

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

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

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

. "Herodian Dynasty." DJG 317-326.

Hooker, Morna. The Gospel According to Saint Mark. Black's New Testament Commentaries. Peabody, MA: Hendrickson, 1991.

Hurtado, Larry W. Mark. New International Biblical Commentary. Peabody, MA: Hendrickson, 1989.

Jeremias, Joachim. The Central Message of the New Testament. New York: Charles Scribner's Sons, 1965.

Judge, E.A. "The Regional Kanon for Requisitioned Transport." In New Documents Illustrating Early Christianity. Ed. G.H.R. Horsley. North Ryde, Australia: Macquarie University, 1976.

Juel, Donald. Messianic Exegesis. Philadelphia: Fortress, 1988.

Keck, Leander E. "The Introduction to Mark's Gospel." New Testament Studies 12 (1965-66): 352-372.

Lane, William L. The Gospel according to Mark. New International New Testament Commentary. Grand Rapids: Eerdmans, 1974.

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

Marshall, I. Howard. The Gospel of Luke. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

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

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

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

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

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

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.

Willis, Wendell, ed. The Kingdom of God in 20th-Century Interpretation. Peabody, MA: Hendrickson, 1987.

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