Text -- Mark 15:1-12 (NET)

Jesus Brought Before Pilate

15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 15:2 So Pilate asked him, “Are you the king of the Jews?” He replied, “You say so.” 15:3 Then the chief priests began to accuse him repeatedly. 15:4 So Pilate asked him again, “Have you nothing to say? See how many charges they are bringing against you!” 15:5 But Jesus made no further reply, so that Pilate was amazed.

Jesus and Barabbas

15:6 During the feast it was customary to release one prisoner to the people, whomever they requested. 15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. 15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. 15:9 So Pilate asked them, “Do you want me to release the king of the Jews for you?” 15:10 (For he knew that the chief priests had handed him over because of envy.) 15:11 But the chief priests stirred up the crowd to have him release Barabbas instead. 15:12 So Pilate spoke to them again, “Then what do you want me to do with the one you call king of the Jews?”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 15:1

In the morning ( prōi ).

The ratification meeting after day. See Mat 26:1-5 for details.

Robertson: Mar 15:1

Held a consultation ( sumboulion poiēsantes ).

So text of Westcott and Hort (Vulgate consilium facientes ), though they give hetoimasantes in the margin. The late and rare word sumboulion is like the Latin consilium . If hetoimasantes is the correct text, the idea would be rather to prepare a concerted plan of action (Gould). But their action was illegal on the night before and they felt the need of this ratification after dawn which is described in Luk 22:66-71, who does not give the illegal night trial.

Robertson: Mar 15:1

Bound Jesus ( dēsantes ton Iēsoun ).

He was bound on his arrest (Joh 18:12) when brought before Annas who sent him on bound to Caiaphas (Joh 18:24) and now he is bound again as he is sent to Pilate (Mar 15:1; Mat 27:2). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin.

Robertson: Mar 15:2

Art thou the King of the Jews? ( Su ei ho basileus tōn Ioudaiōṉ ).

This is the only one of the charges made by the Sanhedrin to Pilate (Luk 23:2) that he notices. He does not believe this one to be true, but he has to pay attention to it or be liable to charges himself of passing over a man accused of rivalry and revolution against Caesar. Joh 18:28-32 gives the interview with Jesus that convinces Pilate that he is a harmless religious fanatic. See Mat 26:11.

Robertson: Mar 15:2

Thou sayest ( su legeis ).

An affirmation, though in Joh 18:34-37 there is a second and fuller interview between Pilate and Jesus. "Here, as in the trial before the Sanhedrin, this is the one question that Jesus answers. It is the only question on which his own testimony is important and necessary"(Gould). The Jews were out on the pavement or sidewalk outside the palace while Pilate came out to them from above on the balcony (Joh 18:28.) and had his interviews with Jesus on the inside, calling Jesus thither (Joh 18:33).

Robertson: Mar 15:3

Accused him of many things ( katēgoroun autou polla ).

Imperfect tense, repeated accusations besides those already made. They let loose their venom against Jesus. One of the common verbs for speaking against in court (kata and agoreuō ). It is used with the genitive of the person and the accusative of the thing.

Robertson: Mar 15:5

Marvelled ( thaumazein ).

Pilate was sure of the innocence of Jesus and saw through their envy (Mar 15:10), but he was hoping that Jesus would answer these charges to relieve him of the burden. He marvelled also at the self-control of Jesus.

Robertson: Mar 15:6

Used to release ( apeluen ).

Imperfect tense of customary action where Mat 27:15 has the verb eiōthei (was accustomed to).

Robertson: Mar 15:6

They asked of him ( parēitounto ).

Imperfect middle, expressing their habit also.

Robertson: Mar 15:7

Bound with them that had made insurrection ( meta tōn stasiastōn dedemenos ).

A desperate criminal, leader in the insurrection, sedition (en tēi stasei ), or revolution against Rome, the very thing that the Jews up at Bethsaida Julias had wanted Jesus to lead (Joh 6:15). Barabbas was the leader of these rioters and was bound with them.

Robertson: Mar 15:7

Had committed murder ( phonon pepoiēkeisan ).

Past perfect indicative without augment. Murder usually goes with such rioters and the priests and people actually chose a murderer in preference to Jesus.

Robertson: Mar 15:8

As he was wont to do unto them ( kathōs epoiei autois ).

Imperfect of customary action again and dative case.

Robertson: Mar 15:9

The King of the Jews ( ton basilea tōn Ioudaiōn ).

That phrase from this charge sharpened the contrast between Jesus and Barabbas which is bluntly put in Mat 27:17 "Barabbas or Jesus which is called Christ."See discussion there.

Robertson: Mar 15:10

He perceived ( eginōsken ).

Imperfect tense descriptive of Pilate’ s growing apprehension from their conduct which increased his intuitive impression at the start. It was gradually dawning on him. Both Mark and Matthew give "envy"(phthonon ) as the primary motive of the Sanhedrin. Pilate probably had heard of the popularity of Jesus by reason of the triumphal entry and the temple teaching.

Robertson: Mar 15:10

Had delivered ( paradedōkeisan ).

Past perfect indicative without augment where Mat 27:18 has the first aorist (kappa aorist) indicative paredōkan , not preserving the distinction made by Mark. The aorist is never used "as"a past perfect.

Robertson: Mar 15:11

Stirred up ( aneseisan ).

Shook up like an earthquake (seismos ). Mat 27:20 has a weaker word, "persuaded"(epeisan ). Effective aorist indicative. The priests and scribes had amazing success. If one wonders why the crowd was fickle, he may recall that this was not yet the same people who followed him in triumphal entry and in the temple. That was the plan of Judas to get the thing over before those Galilean sympathizers waked up. "It was a case of regulars against an irregular, of priests against prophet"(Gould). "But Barabbas, as described by Mark, represented a popular passion, which was stronger than any sympathy they might have for so unworldly a character as Jesus - the passion for political liberty "(Bruce). "What unprincipled characters they were! They accuse Jesus to Pilate of political ambition, and they recommend Barabbas to the people for the same reason"(Bruce). The Sanhedrin would say to the people that Jesus had already abdicated his kingly claims while to Pilate they went on accusing him of treason to Caesar.

Robertson: Mar 15:11

Rather ( māllon ).

Rather than Jesus. It was a gambler’ s choice.

Robertson: Mar 15:12

Whom ye call the King of the Jews ( hon legete ton basilea tōn Ioudaiōn ).

Pilate rubs it in on the Jews (cf. Mar 15:9). The "then"(oun ) means since you have chosen Barabbas instead of Jesus.

Vincent: Mar 15:7

Them that had made insurrection with him ( συστασιαστῶν )

Fellow-rioters. But the better texts read στασιαστῶν , rioters, omitting the σύν , with ( fellow ): and the Rev. accordingly omits with him.

Vincent: Mar 15:7

Who ( οἵτινες )

Denoting a class of criminals.

Vincent: Mar 15:7

The insurrection

Note the article: the insurrection for which Barabbas and his fellows had been imprisoned.

Vincent: Mar 15:8

Crying aloud ( ἀναβοήσας )

But the best texts read βὰς , having gone up. So Rev., went up.

Vincent: Mar 15:8

Ever ( ἀεὶ )

Omitted by the best texts.

Vincent: Mar 15:11

Moved ( ἀνέσεισαν )

A feeble translation. Σείω is to shake. Hence σεισμός , an earthquake. See on Mar 13:7. Better as Rev., stirred up. Wyc., The bishops stirred the company of the people.

Wesley: Mar 15:1

Mat 27:1-2; Luk 22:66; Luk 23:1; Joh 18:28.

Wesley: Mar 15:3

Mat 27:12.

Wesley: Mar 15:7

A crime which the Roman governors, and Pilate in particular, were more especially concerned and careful to punish.

Wesley: Mar 15:9

Which does this wretched man discover most? Want of justice, or courage, or common sense? The poor coward sacrifices justice to popular clamour, and enrages those whom he seeks to appease, by so unseasonably repeating that title, The king of the Jews, which he could not but know was so highly offensive to them.

Clarke: Mar 15:1

In the morning - See Mat 27:1, etc.

Clarke: Mar 15:8

The multitude crying aloud - Αναβοησας . The word itself strongly marks the vociferations, or, to come nearer the original word, the bellowing of the multitude. It signifies, properly, a loud and long cry, such as Christ emitted on the cross. See the whole history of these proceedings against our Lord treated at large, on Matthew 27 (note).

Defender: Mar 15:7

Barabbas was a robber (Joh 18:40), as well as a seditionist (Luk 23:25), insurrectionist and murderer. Yet the priests and the multitude preferred him to Jesus. Pilate, knowing Jesus was innocent, released Barabbas and had Jesus crucified. What a commentary on human nature."

TSK: Mar 15:1

straightway : Psa 2:2; Mat 27:1, Mat 27:2; Luk 22:66; Act 4:5, Act 4:6, Act 4:25-28

and delivered : Mar 10:33, Mar 10:34; Mat 20:18, Mat 20:19; Luk 18:32, Luk 18:33, Luk 23:1, Luk 23:2-5; Joh 18:28-38; Act 3:13

TSK: Mar 15:2

Mat 2:2, Mat 27:11; Luk 23:3; Joh 18:33-37, Joh 19:19-22; 1Ti 6:13

TSK: Mar 15:3

the chief : Mat 27:12; Luk 23:2-5; Joh 18:29-31, Joh 19:6, Joh 19:7, Joh 19:12

but : Mar 15:5, Mar 14:60,Mar 14:61; Isa 53:7

TSK: Mar 15:4

Answerest : Mat 26:62, Mat 27:13; Joh 19:10

TSK: Mar 15:5

Jesus : Isa 53:7; Joh 19:9

Pilate : Psa 71:7; Isa 8:18; Zec 3:8; Mat 27:14; 1Co 4:9

TSK: Mar 15:6

Mat 26:2, Mat 26:5, Mat 27:15; Luk 23:16, Luk 23:17; Joh 18:39, Joh 18:40; Act 24:27, Act 25:9

TSK: Mar 15:7

Mat 27:16; Luk 23:18, Luk 23:19, Luk 23:25

TSK: Mar 15:9

Will : Mat 27:17-21; Joh 18:39, Joh 19:4, Joh 19:5, Joh 19:14-16; Act 3:13-15

TSK: Mar 15:10

for envy : Gen 4:4-6, Gen 37:11; 1Sa 18:8, 1Sa 18:9; Pro 27:4; Ecc 4:4; Mat 27:18; Act 13:45; Tit 3:3; Jam 3:14-16, Jam 4:5; 1Jo 3:12

TSK: Mar 15:11

Hos 5:1; Mat 27:20; Joh 18:40; Act 3:14

TSK: Mar 15:12

What : Mat 27:22, Mat 27:23; Luk 23:20-24; Joh 19:14-16

whom : Mar 15:1, Mar 15:2, Mar 11:9-11; Pro 2:6, Pro 2:7; Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6; Zec 9:9; Mat 2:2-4; Mat 21:5; Luk 23:2; Act 5:31

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 15:1

See the principal events in this chapter explained in the notes at Matt. 27.

Poole: Mar 15:1

Mar 15:1-5 Jesus is brought bound and accused before Pilate: his

silence before the governor.

Mar 15:6-15 Pilate, prevailed upon by the clamours of the people,

releases Barabbas, and giveth up Jesus to be crucified.

Mar 15:16-23 Christ is mocked of the soldiers, crowned with

thorns, and led to the place of crucifiction.

Mar 15:24-28 He is crucified between two thieves,

Mar 15:29-32 reviled,

Mar 15:33-37 and calling upon God expires.

Mar 15:38 The veil of the temple rent.

Mar 15:39-41 The centurion’ s confession.

Mar 15:42-47 Joseph of Arimathea begs the body, and buries it.

See Poole on "Mat 27:1" . See Poole on "Mat 27:2" . Pontius Pilate was the Roman governor in Judea at this time, Luk 3:1 . The reasons of their carrying Christ to him, when they had condemned him to death for blasphemy, (a crime cognizable before them, as appeareth in the case of Stephen, Act 7:54-60 ), see in our notes on Matthew. What time in the morning they carried him before Pilate is not said, only John saith it was early, and we read it was about the sixth hour, (that is, with us twelve of the clock), when Pilate dismissed him, being by him condemned; so probably they were with Pilate by six or seven in the morning. This morning was the morning after the evening in which they had eaten the passover, and the first day of their feast of unleavened bread: so little did they regard God’ s ordinance.

Poole: Mar 15:2-20

Ver. 2-20. This history of our Saviour’ s examination before and condemnation by Pilate, together with the indignities offered him after his condemnation, is recorded in some degree or other by all the four evangelists, by the comparing of which it will appear that Mark hath left out many material circumstances and parts of it. In our notes on Mat 27:11-31 , we have compared and considered them all, and shall thither refer the reader; only observing,

1. How much more favour Christ found from a Gentile heathen than from the Jewish high priest, and not favour only, but justice also.

2. How close our Saviour kept upon his guard, not accusing himself.

3. The horrible debauchery of these priests, that they would prefer a murderer, and seditious person, before a most innocent person.

4. The weakness of a corrupt heart to resist an ordinary temptation. Pilate was convinced the prosecution was malicious, that there was no guilt in Christ; yet he must content the people, and is basely afraid of their misrepresenting him to the Roman emperor.

5. That the point upon which Christ was condemned, was his maintaining his spiritual kingdom in and over his church, for he expressly disclaimed any claim to any earthly kingdom before Pilate, as the other evangelists tell us.

6. How punctually the words of Christ are by the providence of God fulfilled; we have now heard how Christ was delivered to the Gentiles, by them mocked, scourged, spit upon, and now going to be killed.

7. How Christ hath made all our bitter waters sweet, sanctifying every cross to us, and taking the curse out of it. He was reviled, imprisoned, mocked, scourged, spit upon, and last of all killed; he hath tasted of all these bitter waters, and by that taste they are made wholesome and medicinal for us; and he hath learned us, that there is no ignominy, shame, and contempt, no indignity and species of suffering, for his sake, in which we may not boast and glory, as being thereby made conformable to the sufferings and death of Christ. And if we suffer with him, we shall be glorified together.

Poole: Mar 15:3

See Poole on "Mr 15:2 "

Lightfoot: Mar 15:1

And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.   

[In the morning they held a consultation...and the whole council.] "At what time do the judges sit in judgment? The lesser Sanhedrim and the bench of three sit, after morning prayers are ended, until the end of the sixth hour. But the great Sanhedrim sits after the morning daily sacrifice to the afternoon daily sacrifice. And on sabbaths and feast days" [as this day was that is here spoken of], "it sat in Beth-midrash " (or the chapel ), "in the Court of the Gentiles."  

"The Sanhedrim of one-and-seventy elders, it is not necessary that they all sit in their place, which is in the Temple. But when it is necessary that all meet together, let all meet together ( the whole council )."  

"But in other times, he that hath business of his own, let him attend his own business, and then return. With this proviso, that nothing be wanting of the number of three-and-twenty upon the bench continually during the whole time of the session ( the consultation ). If any must go out, let him look round, whether his colleagues be three-and-twenty: if they be, let him go out: but if not, let him wait till another enter in."

Lightfoot: Mar 15:6

Now at that feast he released unto them one prisoner, whomsoever they desired.   

[At that feast he released, etc.] the Syriac reads,...; and so the Arab, every feast; Beza, at each of the feasts; which pleases me not at all. For it is plainly said by Pilate himself, "that I should release unto you one at the Passover," Joh 18:39; and the releasing of a prisoner suits not so well to the other feasts as to the Passover; because the Passover carries with it the memory of the release of the people out of Egypt: but other feasts had other respects... according to the nature and quality of the feast; which was a monument of release...

Lightfoot: Mar 15:7

And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.   

[Barabbas.] Let us mention also with him a very famous rogue in the Talmudists, Ben Dinai; whose name also was Eleazar. Of whom they have this passage worthy of chronological observation; "From the time that murderers were multiplied, the beheading the red cow ceased; namely, from the time that Eleazar Ben Dinai came; who was also called Techinnah Ben Perishah: but again they called him, The son of a murderer." Of him mention is made elsewhere, where it is written Ben Donai. See also Ben Nezer; the king of the robbers.

Haydock: Mar 15:1

It was customary with the Jews to bind and deliver over to the Roman governors those whom they had condemned in their own councils; but we must not suppose that this was the first time they bound Jesus; for St. John informs us, when first they apprehended him, they put manacles upon him. (Ven. Bede)

Haydock: Mar 15:2

It may be remarked upon this answer of our Lord, that he was not unwilling to answer the questions put to him by the governor, who condemned him contrary to his inclination, though he would not condescend to return an answer to the questions of the high priests, as they were not worthy of the favour. (Theophylactus)

Haydock: Mar 15:6

This practice of releasing to the people any prisoner they might think proper, was instituted in order to captivate the will of the people; which was most commonly done on the festival day, when the Jews were assembled from the different provinces to Jerusalem. But that the blindness and malice of this people might be more apparent, the evangelist here describes the atrocious wickedness of the man they preferred to the Son of God. (Gloss.)

Haydock: Mar 15:10

Since envy put to death the Author of life, Jesus Christ, how watchful should all Christians be against every degree of that sin. (St. John Chrysostom, hom. xl. in Matt.)

Gill: Mar 15:1

And straightway in the morning,.... As soon as it was break of day, or daylight appeared:

the chief priests held a consultation with the elders and Scribes; who were the principal men in the sanhedrim:

and the whole council; which, on this extraordinary occasion, was convened; the result of which was, to bind Jesus, and deliver him up to the Roman governor, to be put to death by him, as a seditious person, and an enemy to Caesar, and accordingly they did so:

and bound Jesus, and carried him away, and delivered him to Pilate. The Syriac and Persic versions add, "the governor"; See Gill on Mat 27:1, Mat 27:2.

Gill: Mar 15:2

And Pilate asked him, art thou the king of the Jews?.... Which either he had heard before that it was said by him, and his followers; or was what the Jews now suggested to him as his crime, which they desired sentence of death might pass upon him:

and he answering, said unto him, thou sayest it; which is all one as if he had said, I am; See Gill on Mat 26:25; for so he was in a sense, in which he explained himself to Pilate's satisfaction, Joh 18:36; See Gill on Mat 27:11.

Gill: Mar 15:3

And the chief priests accused him of many things,.... As that he was a magician, and a blasphemer, and gave out that he was the Son of God; and that he made himself a king, and even forbad the people to give tribute to Caesar, and moved discord, sedition, and rebellion throughout the land;

but he answered nothing. This clause is wanting in the Vulgate Latin, Syriac, Arabic, and Persic versions; but is in the Greek text of the Complutensian edition, and in the Ethiopic version, and agrees with Mat 27:12; see Gill on Mat 27:12.

Gill: Mar 15:4

And Pilate asked him again,.... In the presence of the chief priests, who laid so many things to his charge; for the former question was put, when Jesus and he were alone in the judgment hall, whither the Jews would not enter for fear of being defiled; see John 18:28;

saying, answerest thou nothing behold how many things they witness against thee? The charges were many, and very heinous, and which Pilate thought called for self-defence; See Gill on Mat 27:13.

Gill: Mar 15:5

But Jesus yet answered nothing,.... He still continued silent, and made no defence for himself, which the governor was willing to give him an opportunity to make, and, as his friend, urged him to it:

so that Pilate marvelled; what should be the meaning of his silence, when he was so capable of defending himself, and was so innocent, as Pilate himself was ready to believe; and yet the things he was charged with were of, the highest nature, and by persons of the greatest figure in the nation; so that his silence exposed him to a great deal of danger, which Pilate thought might easily be avoided by answering for himself; See Gill on Mat 27:14.

Gill: Mar 15:6

Now at that feast,.... The feast of the passover, which was at that instant; see Joh 18:39. The Syriac, Arabic, Persic, and Ethiopic versions read, "at every feast"; as if the following custom was used at every feast in the year, at the feasts of pentecost and tabernacles, as well as at the passover; whereas it was only at the latter:

he released unto them one prisoner, whomsoever they desired; of this custom See Gill on Mat 27:15.

Gill: Mar 15:7

And there was one named Barabbas,.... A prisoner of that name at Jerusalem;

which lay bound with them that had made insurrection with him: he had been at the head of a seditious mob, and he and his accomplices were taken and put in prison:

who had committed murder in the insurrection; which may be connected either with Barabbas, and read in the singular number, as it is in the Vulgate Latin version, "he had committed"; or with the seditious persons he lay bound with, and be read in the plural number, "they had committed murder", as it is in the Syriac, Arabic, and Persic versions; and so in the ancient copies; and the Ethiopic renders it, "he was bound with seditious persons and murderers"; though, no doubt, he was guilty of murder as well as they; and so Peter calls him a murderer, Act 3:14. About this time murders were very frequently committed: the Jews say ^r that

"from the time that murderers increased, the slaying of the red heifer ceased; (the reason the commentators ^s give, is, because they were known who were accustomed to commit murder;) and that was from the time that Eleazar ben Dinai came, and Techinah ben Perishah he was called; and they called him again the son of a murderer;''

See Gill on Mat 27:16.

Gill: Mar 15:8

And the multitude crying aloud,.... The Vulgate Latin and Ethiopic versions read, and when the "multitude", or "people went up", to the place called the pavement, where the judgment seat was; and so it is read in Beza's most ancient copy; but the former reading is to be preferred:

began to desire him to do as he had ever done to them: that is, release a prisoner to them, as he had done at every passover, since he had been a governor over them.

Gill: Mar 15:9

But Pilate answered them; saying,.... Being satisfied of the innocence of Jesus, and being willing to dismiss him:

will ye that I release unto you the king of the Jews? he who is called so; and which he either said by way of derision both of Christ, and them; or else in order to prevail upon them to ask his release, it being scandalous and reproachful to put their king to death.

Gill: Mar 15:10

For he knew that the chief priests,.... The Persic version reads in the singular, "the chief of the priests", or the high priest, Caiaphas,

had delivered him for envy; at his popularity through his doctrine and miracles, and not from any principle of equity and justice, or from any regard to Caesar; See Gill on Mat 27:18.

Gill: Mar 15:11

But the chief priests moved the people,.... Greatly solicited and persuaded them, both in person, and by their officers they employed, and dispersed among them, to make use of arguments with them to prevail upon them:

that he should rather release Barabbas unto them; than Jesus of Nazareth; choosing rather to have a murderer granted unto them, than the holy and just one. The Persic version, as before, reads, "the chief of the priests"; but they were all concerned, and were the most active men in bringing about the death of Christ; though Caiaphas was behind none of them in envy, rage, and malice; See Gill on Mat 27:20.

Gill: Mar 15:12

And Pilate answered and said again unto them,.... Being astonished that they should ask the release of such an infamous person; and being very desirous of saving Jesus:

what will ye then that I shall do unto him, whom ye call the king of the Jews? at least many of you; would you have me put him to death? surely this can never be desired; or would you have me inflict some slight punishment on him, as scourging him, and so dismiss him? See Gill on Mat 27:22.

Commentary -- Verse Notes / Footnotes

NET Notes: Mar 15:1

¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

² sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.

NET Notes: Mar 15:2

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

² sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

³ tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.

⁴ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).

NET Notes: Mar 15:3

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

NET Notes: Mar 15:4

¹ tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.

NET Notes: Mar 15:6

¹ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.

NET Notes: Mar 15:8

¹ tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”

NET Notes: Mar 15:9

¹ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

NET Notes: Mar 15:10

¹ sn This is a parenthetical note by the author.

NET Notes: Mar 15:11

¹ tn Grk “to have him release for them.”

NET Notes: Mar 15:12

¹ tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

² tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë^1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.

Geneva Bible: Mar 15:1

And ^{( 1 )} straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried [him] away, and ^{( a ) ( a )} delivered [him] to Pilate.

^{( 1 )} Christ being bound before the judgment seat of an earthly Judge, is condemned before the open assembly as guilty unto the death of the cross, not for his own sins (as is shown by the judge's own words) but for all of ours, that we who are indeed guilty creatures, in being delivered from the guiltiness of our sins, might be acquitted before the judgment seat of God, even in the open assembly of the angels.

^{( a )} It was not lawful for them to put any man to death, for all authority to punish by death was taken away from them, first by Herod the great, and afterward by the Romans, about forty years before the destruction of the temple, and therefore they deliver Jesus to Pilate.

Geneva Bible: Mar 15:6

Now at [that] feast he ^{( b )} released unto them one prisoner, whomsoever they desired.

^{( b )} Pilate used to deliver.

Commentary -- Verse Range Notes

TSK Synopsis: Mar 15:1-47

1 Jesus brought bound, and accused before Pilate.

6 Upon the clamour of the common people, the murderer Barabbas is loosed, and Jesus delivered up to be crucified.

16 He is crowned with thorns, spit on, and mocked;

21 faints in bearing his cross;

27 hangs between two thieves;

29 suffers the triumphing reproaches of the Jews;

39 but is confessed by the centurion to be the Son of God;

42 and is honourably buried by Joseph.

Maclaren: Mar 15:1-20

Christ And Pilate: The True King And His Counterfeit

And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried Him away, and delivered Him to Pilate. 2. And Pilate asked Him. Art Thou the King of the Jews? And He answering said unto him, Thou sayest it. 3. And the chief priests accused Him of many things: but He answered nothing. 4 And Pilate asked Him again, saying, Answerest Thou nothing? behold how many things they witness against Thee. 5. But Jesus yet answered nothing; so that Pilate marveiled., 6. Now at that feast he released unto them one prisoner, whomsoever they desired. 7. And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. 8. And the multitude crying aloud began to desire him to do as he had ever done unto them. 9. But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? 10. For he knew that the chief priests bad delivered Him for envy. 11. But the chief priests moved the people, that he should rather release Barabbas unto them. 12. And Pilate answered and said again unto them, What will ye then that I shall do unto Him whom ye call the King of the Jews? 13. And they cried out again, Crucify Him. 14. Then Pilate said unto them, Why, what evil hath He done? And they cried out the more exceedingly, Crucify Him. 15. And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged Him, to be crucified. 16. And the soldiers led Him away into the hall, called Praetorium; and they call together the whole band. 17. And they clothed Him with purple, and platted a crown of thorns, and put it about His head, 18. And began to salute Him, Hail, King of the Jews! 19. And they smote Him on the head with a reed, and did spit upon Him, and bowing their knees worshipped Him. 20. And when they had mocked Him they took off the purple from Him, and put His own clothes on Him, and led Him out to crucify Him'--Mark 15:1-20.

THE so-called trial of Jesus by the rulers turned entirely on his claim to be Messias; His examination by Pilate turns entirely on His claim to be king. The two claims are indeed one, but the political aspect is distinguishable from the higher one; and it was the Jewish rulers' trick to push it exclusively into prominence before Pilate, in the hope that he might see in the claim an incipient insurrection, and might mercilessly stamp it out. It was a new part for them to play to hand over leaders of revolt to the Roman "authorities, and a governor with any common sense must have suspected that there was something hid below such unusual loyalty. What a moment of degradation and of treason against Israel's sacredest hopes that was when its rulers dragged Jesus to Pilate on such a charge! Mark follows the same method of condensation and discarding of all but the essentials, as in the other parts of his narrative. He brings out three points--the hearing before Pilate, the popular vote for Barabbas, and the soldiers' mockery.

I. The True King At The Bar Of The Apparent Ruler (Mark 15:1-6).

The contrast between appearance and reality was never more strongly drawn than when Jesus stood as a prisoner before Pilate. The One is helpless, bound, alone; the other invested with all the externals of power. But which is the stronger? and in which hand is the sceptre? On the lowest view of the contrast, it is ideas versus swords. On the higher and truer, it is the incarnate God, mighty because voluntarily weak, and man dressed in a little brief authority,' and weak because insolently making his power his god.' Impotence, fancying itself strong, assumes sovereign authority over omnipotence clothed in weakness. The phantom ruler sits in judgment on the true King. Pilate holding Christ's life in his hand is the crowning paradox of history, and the mystery of self-abasing love. One exercise of the Prisoner's will and His chains would have snapped, and the governor lain dead on the marble pavement.'

The two hearings are parallel, and yet contrasted. In each there are two stages--the self-attestation of Jesus and the accusations of others; but the order is different. The rulers begin with the witnesses, and, foiled there, fall back on Christ's own answer. Pilate, with Roman directness and a touch of contempt for the accusers, goes straight to the point, and first questions Jesus. His question was simply as to our Lord's regal pretensions. He cared nothing about Jewish superstitions' unless they threatened political disturbance. It was nothing to him whether or no one crazy fanatic more fancied himself the Messiah,' whatever that might be. Was He going to fight?--that was all which Pilate had to look after. He is the very type of the hard, practical Roman, with a practical' man's contempt for ideas and sentiments, sceptical as to the possibility of getting hold of truth,' and too careless to wait for an answer to his question about it; loftily ignorant of and indifferent to the notions of the troublesome people that he ruled, but alive to the necessity of keeping them in good humour, and unscrupulous enough to strain justice and unhesitatingly to sacrifice so small a thing as an innocent life to content them.

What could such a man see in Jesus but a harmless visionary? He had evidently made up his mind that there was no mischief in Him, or he would not have questioned Him as to His kingship. It was a new thing for the rulers to hand over dangerous patriots, and Pilate had experience enough to suspect that such unusual loyalty concealed something else, and that if Jesus had really been an insurrectionary leader, He would never have fallen into Pilate's power. Accordingly, he gives no serious attention to the case, and his question has a certain half-amused, half-pitying ring about it. Thou a king? '--poor helpless peasant! A strange specimen of royalty this! How constantly the same blindness is repeated, and the strong things of this world despise the weak, and material power smiles pityingly at the helpless impotence of the principles of Christ's gospel, which yet will one day shatter it to fragments, like a potter's vessel! The phantom ruler judges the real King to be a powerless shadow, while himself is the shadow and the other the substance. There are plenty of Pilates to-day who judge and misjudge the King of Israel.

The silence of Jesus in regard to the eager accusations corresponds to His silence before the false witnesses. The same reason dictated both. His silence is His most eloquent answer. It calmly passes by all these charges by envenomed tongues as needing no reply, and as utterly irrelevant. Answered, they would have lived in the Gospels; unanswered, they are buried. Christ can afford to let many of His foes alone. Contradictions and confutations keep slanders and heresies above water, which the law of gravitation would dispose of if they were left alone.

Pilate's wonder might and should have led him further. It should have prompted to further inquiry, and that might have issued in clearer knowledge. It was the little glimmer of light at the far-off end of his cavern, which, travelled towards, might have brought him into free air and broad day. One great part of his crime was neglecting the faint monitions of which he was conscious. His light may have been dim, but it would have brightened; and he quenched it. He stands as a tremendous example of possibilities missed, and of the tragedy of a soul that has looked on Jesus, and has not yielded to the impressions made on him by the sight.

II. The People's Favourite (Mark 15:7-15). Barabbas' Means Son Of The Father.

His very name is a kind of caricature of the Son of the Blessed,' and his character and actions present in gross form the sort of Messias whom the nation really wanted. He had headed some one of the many small riots against Rome which were perpetually sputtering up and being trampled out by an armed heel. There had been bloodshed, in which he had himself taken part (a murderer,' Acts 3:14). And this coarse, red-handed desperado is the people's favourite, because he embodied their notions and aspirations, and had been bold enough to do what every man of them would have done if he had dared. He thought and felt, as they did, that freedom was to be won by the sword. The popular hero is as a mirror which reflects the ,popular mind. He echoes the popular voice, a little improved or exaggerated. Jesus had taught what the people did not care to hear, and given blessings which even the recipients soon forgot, and lived a life whose beauty of holiness' oppressed and rebuked the common life of men. What chance had truth and kindness and purity against the sort of bravery that slashes with a sword, and is not elevated above the mob by inconvenient reach of thought or beauty of character? Even now, after nineteen centuries of Christ's influence have modified the popular ideals, what chance have they? Are the popular heroes' of Christian nations saints, teachers, lovers of men, in whom their Christ-likeness is the thing venerated? The old saying that the voice of the people is the voice of God receives an instructive commentary in the vote for Barabbas and against Jesus. That was what a plebiscite for the discovery of the people's favourite came to. What a reliable method of finding the best man universal suffrage, manipulated by wire-pullers like these priests, is! and how wise the people are who let it guide their judgments, or still wiser, who fret their lives out in angling for its approval! Better be condemned with Jesus than adopted with Barabbas.

That fatal choice revealed the character of the choosers, both in their hostility and admiration; for excellence hated shows what we ought to be and are not, and grossness or vice admired shows what we would fain be if we dared. It was the tragic sign that Israel had not learned the rudiments of the lesson which at sundry times and in divers manners' God had been teaching them. In it the nation renounced its Messianic hopes, and with its own mouth pronounced its own sentence. It convicted them of insensibility to the highest truth, of blindness to the most effulgent light, of ingratitude for the richest gifts. It is the supreme instance of short-lived, unintelligent emotion, inasmuch as many who on Friday joined in the roar, Crucify Him!' had on Sunday shouted Hosanna!' till they were hoarse.

Pilate plays a cowardly and unrighteous part in the affair, and tries to make amends to himself for his politic surrender of a man whom he knew to be innocent, by taunts and sarcasm. He seems to see a chance to release Jesus, if he can persuade the mob to name Him as the prisoner to be set free, according to custom. His first proposal to them was apparently dictated by a genuine interest in Jesus, and a complete conviction that Rome had nothing to fear from this King.' But there are also in the question a sneer at such pauper royalty, as it looked to him, and a kind of scornful condescension in acknowledging the mob's right of choice. He consults their wishes for once, but there is haughty consciousness of mastery in his way of doing it. His appeal is to the people, as against the priests whose motives he had penetrated. But in his very effort to save Jesus he condemns himself; for, if he knew that they had delivered Christ for envy, his plain duty was to set the prisoner free, as innocent of the only crime of which he ought to take cognisance. So his attempt to shift the responsibility off his own shoulders is a piece of cowardice and a dereliction of duty. His second question plunges him deeper in the mire. The people had a right to decide which was to be released, but none to settle the fate of Jesus. To put that in their hands was an unconditional surrender by Pilate, and the sneer in whom ye call the King of the Jews' is a poor attempt to hide from them and himself that he is afraid of them. Mark puts his finger on the damning blot in Pilate's conduct when he says that his motive for condemning Jesus was his wish to content the people. The life of one poor Jew was a small price to pay for popularity. So he let policy outweigh righteousness, and, in spite of his own clear conviction, did an innocent man to death. That would be his reading of his act, and, doubtless, it did not trouble his conscience much or long, but he would leave the judgment-seat tolerably satisfied with his morning's work. How little he knew what he had done! In his ignorance lies his palliation. His crime was great, but his guilt is to be measured by his light, and that was small. He prostituted justice for his own ends, and he did not follow out the dawnings of light that would have led him to know Jesus. Therefore he did the most awful thing in the world's history. Let us learn the lesson which he teaches!

III. The Soldiers' Mockery (Mark 15:16-20).

This is characteristically different from that of the rulers, who jeered at His claim to supernatural enlightenment, and bade Him show His Messiahship by naming His smiters. The rough legionaries knew nothing about a Messiah, but it seemed to them a good jest that this poor, scourged prisoner should have called Himself a King, and so they proceed to make coarse and clumsy merriment over it. It is like the wild beast playing with its prey before killing it. The laughter is not only rough, but cruel. There was no pity for the Victim bleeding from the Roman rods,' and soon to die. And the absence of any personal hatred made this mockery more hideous. Jesus was nothing to them but a prisoner whom they were to crucify, and their mockery was sheer brutality and savage delight in torturing. The sport is too good to be kept by a few, so the whole baud is gathered to enjoy it. How they would troop to the place! They get hold of some robe or cloth of the imperial colour, and of some flexible shoots of some thorny plant, and out of these they fashion a burlesque of royal trappings. Then they shout, as they would have done to Caesar, Hail, King of the Jews!' repeating again with clumsy iteration the stale jest which seems to them so exquisite. Then their mood changes, and naked ferocity takes the place of ironical reverence. Plucking the mock sceptre, the reed, from His passive hand, they strike the thorn-crowned Head with it, and spit on Him, while they bow in mock reverence before Him, and at last,, when tired of their sport, tear off the purple, and lead him away to the Cross.

If we think of who He was who bore all this, and of why He bore it, we may well bow not the knee but the heart, in endless love and thankfulness. If we think of the mockers--rude Roman soldiers, who probably could not understand a word of what they heard on the streets of Jerusalem--we shall do rightly to remember our Lord's own plea for them, they know not what they do,' and reflect that many of us with more knowledge do really sin more against the King than they did. Their insult was an unconscious prophecy. They foretold the basis of His dominion by the crown of thorns, and its character by the sceptre of reed, and its extent by their mocking salutations; for His Kingship is founded in suffering, wielded with gentleness, and to Him every knee shall one day bow, and every tongue confess that the King of the Jews is monarch of mankind.

MHCC: Mar 15:1-14

They bound Christ. It is good for us often to remember the bonds of the Lord Jesus, as bound with him who was bound for us. By delivering up the King, they, in effect, delivered up the kingdom of God, which was, therefore, as by their own consent, taken from them, and given to another nation. Christ gave Pilate a direct answer, but would not answer the witnesses, because the things they alleged were known to be false, even Pilate himself was convinced they were so. Pilate thought that he might appeal from the priests to the people, and that they would deliver Jesus out of the priests' hands. But they were more and more urged by the priests, and cried, Crucify him! Crucify him! Let us judge of persons and things by their merits, and the standard of God's word, and not by common report. The thought that no one ever was so shamefully treated, as the only perfectly wise, holy, and excellent Person that ever appeared on earth, leads the serious mind to strong views of man's wickedness and enmity to God. Let us more and more abhor the evil dispositions which marked the conduct of these persecutors.

Matthew Henry: Mar 15:1-14

Here we have, I. A consultation held by the great Sanhedrim for the effectual prosecution of our Lord Jesus. They met early in the morning about it, and went into a grand committee, to find out ways and means to get him put to death; they lost no time, but followed their blow in good earnest, lest there should be an uproar among the people. The unwearied industry of wicked people in doing that which is evil, should shame us for our backwardness and slothfulness in that which is good. They that war against Christ and thy soul, are up early; How long then wilt thou sleep, O sluggard?

II. The delivering of him up a prisoner to Pilate; they bound him. He was to be the great sacrifice, and sacrifices must be bound with cords, Psa 118:27. Christ was bound, to make bonds easy to us, and enable us, as Paul and Silas, to sing in bonds. It is good for us often to remember the bonds of the Lord Jesus, as bound with him who was bound for us. They led him through the streets of Jerusalem, to expose him to contempt, who, while he taught in the temple, but a day or two before, was had in veneration; and we may well imagine how miserably he looked after such a night's usage as he had had; so buffeted, spit upon, and abused. Their delivering him to the Roman power was a type of ruin of their church, which hereby they merited, and brought upon themselves; it signified that the promise, the covenant, and the oracles, of God, and the visible state church, which were the glory of Israel, and had been so long in their possession, should now be delivered up to the Gentiles. By delivering up the king they do, in effect, deliver up the kingdom of God, which is therefore, as it were, by their own consent, taken from them, and given to another nation. If they had delivered up Christ, to gratify the desires of the Romans, or to satisfy and jealousies of theirs concerning him, it had been another matter; but they voluntarily betrayed him that was Israel's crown, to them that were Israel's yoke.

III. The examining of him by Pilate upon interrogatories (Mar 15:2); " Art thou the king of the Jews? Dost thou pretend to be so, to be that Messiah whom the Jews expect as a temporal prince?"- "Yea,"saith Christ, "it is as thou sayest, I am that Messiah, but not such a one as they expect."He is the king that rules and protects his Israel according to the spirit, who are Jews inwardly by the circumcision of the spirit, and the king that will restrain and punish the carnal Jews, who continue in unbelief.

IV. The articles of impeachment exhibited against him, and his silence under the charge and accusation. The chief priests forgot the dignity of their place, when they turned informers, and did in person accuse Christ of many things (Mar 15:3), and witness against him, Mar 15:4. Many of the Old Testament prophets charge the priests of their times with great wickedness, in which well did they prophesy of these priests; see Eze 22:26; Hos 5:1; Hos 6:9; Mic 3:11; Zep 3:4; Mal 1:6; Mal 2:8. The destruction of Jerusalem by the Chaldeans is said to be for the iniquity of the priests that shed the blood of the just, Lam 4:13. Note, Wicked priests are generally the worst of men. The better any thing is, the worse it is when it is corrupted. Lay persecutors have been generally found more compassionate than ecclesiastics. These priests were very eager and noisy in their accusation; but Christ answered nothing, Mar 15:3. When Pilate urged him to clear himself, and was desirous he should (Mar 15:4), yet still he stood mute (Mar 15:5), he answered nothing, which Pilate thought very strange. He gave Pilate a direct answer (Mar 15:2), but would not answer the prosecutors and witnesses, because the things they alleged, were notoriously false, and he knew Pilate himself was convinced they were so. Note, As Christ spoke to admiration, so he kept silence to admiration.

V. The proposal Pilate made to the people, to have Jesus released to them, since it was the custom of the feast to grace the solemnity with the release of one prisoner. The people expected and demanded that he should do as he had ever done to them (Mar 15:8); it was not an ill usage, but they would have it kept up. Now Pilate perceived that the chief priests delivered up Jesus for envy, because he had got such a reputation among the people as eclipsed theirs, Mar 15:10. It was easy to see, comparing the eagerness of the prosecutors with the slenderness of the proofs, that it was not his guilt, but his goodness, not any thing mischievous or scandalous, but something meritorious and glorious, that they were provoked at. And therefore, hearing how much he was the darling of the crowd, he thought that he might safely appeal from the priests to the people, and that they would be proud of rescuing him out of the priests' hands; and he proposed an expedient for their doing it without danger of an uproar; let them demand him to be released, and Pilate will be ready to do it, and stop the mouths of the priests with this - that the people insisted upon his release. There was indeed another prisoner, one Barabbas, that had an interest, and would have some votes; but he questioned not but Jesus would out-poll him.

VI. The unanimous outrageous clamours of the people have Christ put to death, and particularly to have him crucified. It was a great surprise to Pilate, when he found the people so much under the influence of the priests, that they all agreed to desire that Barabbas might be released, Mar 15:11. Pilate opposed it all he could; " What will ye that I shall do to him whom ye call the King of the Jews? Would not ye then have him released too?"Mar 15:12. No, say they, Crucify him. The priests having put that in their mouths, the insist upon it; when Pilate objected, Why, what evil has he done? (a very material question in such a case), they did not pretend to answer it, but cried out more exceedingly, as they were more and more instigated and irritated by the priests, Crucify him, crucify him. Now the priests, who were very busy dispersing themselves and their creatures among the mob, to keep up the cry, promised themselves that it would influence Pilate two ways to condemn him. 1. It might incline him to believe Christ guilty, when there was so general an out-cry against him. "Surely,"might Pilate think, "he must needs be a bad man, whom all the world is weary of."He would now conclude that he had been misinformed, when he was told what an interest he had in the people, and that the matter was not so. But the priest had hurried on the prosecution with so much expedition, that we may suppose that they who were Christ's friends, and would have opposed this cry, were at the other end of the town, and knew nothing of the matter. Note, It has been the common artifice of Satan, to put Christ and his religion into an ill name, and so to run them down. When once this sect, as they called it, comes to be every where spoken against, though without cause, then that is looked upon as cause enough to condemn it. But let us judge of persons and things by their merits, and the standard of God's word, and not prejudge by common fame and the cry of the country. 2. It might induce him to condemn Christ, to please the people, and indeed for fear of displeasing them. Though he was not so weak as to be governed by their opinion, to believe him guilty, yet he was so wicked as to be swayed by their outrage, to condemn him, though he believed him innocent; induced thereunto by reasons of state, and the wisdom of the world. Our Lord Jesus dying as a sacrifice for the sins of many, he fell a sacrifice to the rage of many.

Barclay: Mar 15:1-5

As soon as it was light, the Sanhedrin met to confirm the conclusions they had arrived at during their meeting in the night. They themselves had no power to carry out the death penalty. That had to be imposed by the Roman governor and carried out by the Roman authorities.

It is from Luke that we learn how deep and determined the bitter malice of the Jews was. As we have seen, the charge at which they had arrived was one of blasphemy, of insulting God. But that was not the charge on which they brought Jesus before Pilate. They knew well that Pilate would have had nothing to do with what he would have considered a Jewish religious argument. When they brought Jesus to him they charged him with perverting the people, forbidding them to give tribute to Caesar and calling himself a king (Luk 23:1-2). They had to evolve a political charge or Pilate would not have listened. They knew the charge was a lie--and so did Pilate.

Pilate asked Jesus, "Are you the King of the Jews?" Jesus gave him a strange answer. he said, "It is you who say so." Jesus did not say yes or no. What he did say was, "I may have claimed to be the King of the Jews, but you know very well that the interpretation that my accusers are putting on that claim is not my interpretation. I am no political revolutionary. My kingdom is a kingdom of love." Pirate knew that perfectly well. Pilate went on to question Jesus more, and the Jewish authorities went on to multiply their charges--and Jesus remained completely silent.

There is a time when silence is more eloquent than words, for silence can say things that words can never say.

(i) There is the silence of wondering admiration. It is a compliment for any performance or oration to be greeted with thunderous applause, but it is a still greater compliment for it to be greeted with a hushed silence which knows that applause would be out of place. It is a compliment to be praised or thanked in words, but it is a still greater compliment to receive a look of the eyes which plainly says there are no words to be found.

(ii) There is the silence of contempt. It is possible to greet someone's statements or arguments or excuses with a silence which shows they are not worth answering. Instead of answering someone's protestations the listener may turn on his heel and contemptuously leave them be.

(iii) There is the silence of fear. A man may remain silent for no other reason than that he is afraid to speak. The cowardice of his soul may stop him saying the things he knows he ought to say. Fear may gag him into a shameful silence.

(iv) There is the silence of the heart that is hurt. When a person has been really wounded he does not break into protests and recriminations and angry words. The deepest sorrow is a dumb sorrow, which is past anger and past rebuke and past anything that speech can say, and which can only silently look its grief.

(v) There is the silence of tragedy, and that is silent because there is nothing to be said. That was why Jesus was silent. He knew there could be no bridge between himself and the Jewish leaders. He knew that there was nothing in Pilate to which he could ultimately appeal. He knew that the lines of communication were broken. The hatred of the Jews was an iron curtain which no words could penetrate. The cowardice of Pilate in face of the mob was a barrier no words could pierce. It is a terrible thing when a man's heart is such that even Jesus knows it is hopeless to speak. God save us from that!

Barclay: Mar 15:6-15

Of Barabbas we know nothing other than what we read in the gospel story. He was not a thief, he was a brigand. He was no petty pilferer but a bandit, and there must have been a rough audacity about him that appealed to the crowd. Perhaps we may guess what he was. Palestine was filled with insurrections. It was an inflammable land. In particular there was one group of Jews called the Sicarii (4607), which means the dagger-bearers, who were violent, fanatical nationalists. They were pledged to murder and assassination. They carried their daggers beneath their cloaks and used them as they could. It is very likely that Barabbas was a man like that, and, thug though he was, he was a brave man, a patriot according to his lights, and it is understandable that he was popular with the mob.

People have always felt it a mystery that less than a week after the crowd were shouting a welcome when Jesus rode into Jerusalem, they were now shrieking for his crucifixion. There is no real mystery. The reason is quite simply that this was a different crowd. Think of the arrest. It was deliberately secret. True, the disciples fled and must have spread the news, but they could not have known that the Sanhedrin was going to violate its own laws and carry out a travesty of a trial by night. There can have been very few of Jesus' supporters in that crowd.

Who then were there? Think again. The crowd knew that there was this custom whereby a prisoner was released at the Passover time. It may well be that this was a crowd which had assembled with the deliberate intention of demanding the release of Barabbas. They were in fact a mob of Barabbas' supporters. When they saw the possibility that Jesus might be released and not Barabbas they went mad. To the chief priests this was a heaven-sent opportunity. Circumstances had played into their hands. They fanned the popular clamour for Barabbas and found it easy, for it was the release of Barabbas that that crowd had come to claim. It was not that the crowd was fickle. It was that it was a different crowd.

Nonetheless, they had a choice to make. Confronted with Jesus and Barabbas, they chose Barabbas.

(i) They chose lawlessness instead of law. They chose the law-breaker instead of Jesus. One of the New Testament words for sin is anomia (458), which means lawlessness. In the human heart there is a streak which resents law, which desires to do as it likes, which wants to smash the confining barriers and kick over the traces and refuse all discipline. There is something of that in every man. Kipling makes the old soldier say in Mandalay:

"Ship me somewheres east of Suez, where the best is like the

worst,

Where there aren't no Ten Commandments an' a man can raise a

thirst."

There are times when most of us wish there were no Ten Commandments. The mob was the representative of men when it chose lawlessness instead of law.

(ii) They chose war instead of peace. they chose the man of blood instead of the Prince of Peace. In almost three thousand years of history there have been less than one hundred and thirty years where there has not been a war raging somewhere. Men in their incredible folly have persisted in trying to settle things by war which settles nothing. The mob were doing what men have so often done when they chose the warrior and rejected the man of peace.

(iii) They chose hatred and violence instead of love. Barabbas and Jesus stood for two different ways. Barabbas stood for the heart of hate, the stab of the dagger, the violence of bitterness. Jesus stood for the way of love. As so often has happened, hate reigned supreme in the hearts of men, and love was rejected. Men insisted on taking their own way to conquest, and refused to see that the only true conquest was the conquest of love.

There can be hidden tragedy in a word. "When he had scourged him" is one word in the Greek. The Roman scourge was a terrible thing. The criminal was bent and bound in such a way that his back was exposed. The scourge was a long leathern thong, studded here and there with sharpened pieces of lead and bits of bone. It literally tore a man's back to ribbons. Sometimes it tore a man's eye out. Some men died under it. Some men emerged from the ordeal raving mad. Few retained consciousness through it. That is what they inflicted on Jesus.

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 14:53--16:1

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

Jesus' sufferings until now had been anticipatory. Now He began to experience pain resulting from His trials and crucifixion. As the faithful Servant of the Lord who came to do His Father's will, His sufferings continued to increase.

Jesus underwent two trials, a religious one before the Jewish leaders and a civil one before the Roman authorities. This was necessary because under Roman sovereignty the Sanhedrin did not have the authority to crucify. The Sanhedrin wanted Jesus to suffer crucifixion (John 18:31). Each trial had three parts.

Jesus' Religious Trial
Before Annas	John 18:12-14, 19-24
Before Caiaphas	Matt. 26:57-68; Mark 14:53-65; Luke 22:54, 63-65
Before the Sanhedrin	Matt. 27:1; Mark 15:1; Luke 22:66-71
Jesus' Civil Trial
Before Pilate	Matt. 27:2, 11-14; Mark 15:1-5; Luke 23:1-5; John 18:28-38
Before Herod Antipas	Luke 23:6-12
Before Pilate	Matt. 27:15-26; Mark 15:6-15; Luke 23:13-25; John 18:39-19:16

Constable: Mar 14:53--15:2

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

Mark omitted reference to Jesus' preliminary hearing before Annas (John 18:12-14, 19-24).

Constable: Mar 15:1

The verdict of the Sanhedrin 15:1 (cf. Matt. 27:1-2; Luke 22:66-71)

Matthew and Mark described this meeting as though it was separate from the earlier one (14:53-65). They probably did so to bring the reader back from the courtyard to the upper room in Caiaphas' house. Yet the decision seems to have been a separate one from the conviction for blasphemy. The Roman authorities would not have prosecuted Jesus as a blasphemer. Consequently the Sanhedrin, evidently now at full strength or close to it, decided to charge Jesus with treason against the Roman government. This verse does not explain that decision, but Pilate's examination of Jesus that follows shows that was the charge the Sanhedrin had made against Him.

"Jesus, who is, indeed, king of the Jews in a deeply spiritual sense, has refused to lead a political uprising. Yet now, condemned for blasphemy by the Jews because of his spiritual claims, he is accused by them also before Pilate by [sic] being precisely what he had disappointed the crowds for failing to be--a political insurgent."³⁷⁰

Mark did not explain who Pilate was, as Matthew did, evidently because his Roman readers knew about Pilate. When Pilate visited Jerusalem from his provincial capital of Caesarea, he normally stayed in Herod's palace on the northwest corner of the city or in the Fortress of Antonia just northwest of the temple.³⁷¹ It was apparently to one of these places that the guards led Jesus in the early morning hours of Friday, the fifteenth of Nisan (April 3).³⁷²

"As Friday morning arrives and the death of Jesus approaches, Mark will slow time from days to hours. Such slowing of time is yet another way of calling attention to the pivotal importance of Jesus' death."³⁷³

The Sanhedrin involved the Romans in Jesus' trial because the Romans did not allow the Jews to execute anyone without their permission, though the Sanhedrin could pass a death sentence. The Jews probably bound Jesus to make Him look like a dangerous criminal. He would not have tried to escape.

Constable: Mar 15:2-20

2. Jesus' Roman trial 15:2-20

During the Jewish trial Jesus had affirmed His messiahship and the Sanhedrin had condemned Him for blasphemy. During His Roman trial He affirmed His kingship and Pilate condemned Him for treason. The Roman trial, like the Jewish trial, had three stages: an interrogation before Pilate, an attempted interrogation before Herod, and an arraignment and sentencing before Pilate.³⁷⁴

Constable: Mar 15:2-5

Jesus' first appearance before Pilate 15:2-5 (cf. Matt. 27:11-14; Luke 23:1-5; John 18:28-38)

15:2 Pilate had absolute authority over Jesus' fate under Roman law. Customarily trials such as this one took place in public.³⁷⁵ First, the plaintiffs or accusers made their charges against the defendant. Then the prosecutor, in this case Pilate, examined the defendant who could speak in his own defense, and he heard the testimony of any witnesses. Next, the prosecutor consulted with his legal advisers and finally pronounced his verdict. The execution of the sentence followed immediately.³⁷⁶

Pilate's question shows that the Jews had charged Jesus with claiming to be a king. Claiming to be a king was tantamount to treason against Caesar and was a capital offense. Jesus admitted that He was the King of the Jews, but He implied that He was a different kind of king than Pilate thought (cf. Matt. 27:2). John wrote that Pilate discussed the nature of Jesus' kingship with Him further and concluded that Jesus was not guilty (John 18:34-38).

15:3-5 The chief priests, speaking for the Sanhedrin, brought many other charges against Jesus some of which Luke mentioned (cf. Luke 23:2). Jesus' failure to defend Himself against so many accusations amazed Pilate (cf. Isa. 53:7).

Ironically Pilate himself declared who Jesus was with his inscription over His cross: the king of the Jews (v. 28). Jesus did not need to tell Pilate who he was. Pilate was going to give Him His proper title anyway. This is another indication of Jesus' authority in the political realm.³⁷⁷

Mark used a double negative in the Greek text (ouketi ouden) to describe Jesus' absolute silence.³⁷⁸ Mark recorded Jesus replying only briefly to Caiaphas (14:62) and to Pilate. This is consistent with Mark's emphasis on Jesus as the Servant of the Lord.

Only Luke recorded that Pilate now sent Jesus to Herod Antipas, who was also in Jerusalem for the feast, since Jesus was a Galilean and Herod ruled over Galilee (Luke 23:6-12). Herod then sent Jesus back to Pilate.

Constable: Mar 15:6-15

Jesus' second appearance before Pilate 15:6-15 (cf. Matt. 27:15-26; Luke 23:13-25; John 18:39-19:16)

Mark's brief account of Jesus' arraignment and sentencing concentrates on Pilate's offer to release Jesus or Barabbas.

15:6 Evidently this custom served to improve relations between the Roman ruler and his subjects. Dictatorial governments such as Rome sometimes imprison popular rebel leaders. The Roman governor of Egypt practiced a similar custom.³⁷⁹

"Amnesties at festival times are known in many parts of the world and in various periods."³⁸⁰

15:7 This verse and the next provide more background information. Barabbas was one of these popular freedom fighters whom the Romans had imprisoned for participating in an uprising against Rome. Perhaps he was a Zealot since that party wanted to overthrow Roman sovereignty in Palestine violently. He had also committed robbery probably as part of his insurrection (John 18:40). Mark's use of the definite article before his name implies that his original readers had heard of Barabbas.

15:8 Evidently a large crowd of Jews had come to request the customary amnesty from Pilate. There is no indication in the text that they had come because they knew of Jesus' arrest or because they wanted to observe the outcome of His trial. They appear to have been there for reasons unrelated to Jesus.³⁸¹

15:9-10 Pilate responded to this crowd's request by asking if they wanted him to release Jesus, whom he contemptuously called "the King of the Jews" (cf. v. 2). He recognized the chief priests' motives in arresting Jesus as being self-seeking rather than loyalty to Rome. He hoped to frustrate the chief priests by getting the people to request the release of someone Pilate viewed as innocent. He could thereby retain real criminals such as Barabbas. Matthew wrote that Pilate gave the people the choice of Jesus or Barabbas (Matt. 27:17). He evidently believed that Jesus had the greater popular following and would be the choice of the people.

15:11 Many of the people in the crowd were residents of Jerusalem and many were pilgrims from far away. The chief priests were able to persuade them to ask for Barabbas' release. The people may have accepted the advice of their leaders because Barabbas had already tried to lead a rebellion, but Jesus had only hinted at an overthrow. Moreover it would have been very unusual for the crowd to side with Pilate and oppose their leaders.

15:12-14 The people's choice left Pilate with a problem. What would he do with innocent Jesus? Pilate's wife had just warned him to have nothing to do with that innocent man (Matt. 27:19). He put the question to the crowd. The religious leaders probably started the chant calling for Jesus' crucifixion, but it quickly spread through the crowd. The mob ignored Pilate's request for reasonable reconsideration and continued chanting.

15:15 Pilate had had problems in his relations with the Jewish people that he governed (cf. Luke 13:1-2). He saw the present situation as an opportunity to gain popular support. This overrode his sense of justice and his wife's warning.

Evidently Pilate flogged Jesus in the presence of the crowd hoping that that punishment would satisfy them. John recorded that after the flogging Pilate tried again to persuade the people against crucifixion (John 19:1-7). Flogging was not a necessary preparation for crucifixion.³⁸² Probably two soldiers stripped Jesus and tied His hands above him to a post. Then they beat Him with a leather whip containing pieces of leather with pieces of bone and or metal embedded in them. Victims of Roman floggings seldom survived.³⁸³

"The heavy whip is brought down with full force again and again across Jesus' shoulders, back and legs. At first the heavy thongs cut through the skin only. Then, as the blows continue, they cut deeper into the subcutaneous tissues, producing first an oozing of blood from the capillaries and veins of the skin, and finally spurting arterial bleeding from vessels in the underlying muscles. . . . Finally the skin of the back is hanging in long ribbons and the entire area is an unrecognizable mass of torn, bleeding tissue."³⁸⁴

Mark's use of the phrase "delivered Him over" (NASB) or "handed Him over" (NIV) may be an allusion to Isaiah 53:6 and 12 where the same expression occurs in the Septuagint translation. This reminder of Jesus' position as the Suffering Servant is the emphasis in Mark's account of this aspect of His trial.

College: Mar 15:1-47

MARK 15

L. JESUS' TRIAL BEFORE PILATE (15:1-15)

¹ Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, reached a decision. They bound Jesus, led him away and handed him over to Pilate.

²" Are you the king of the Jews?" asked Pilate.

" Yes, it is as you say," Jesus replied.

³ The chief priests accused him of many things. ⁴ So again Pilate asked him," Aren't you going to answer? See how many things they are accusing you of."

⁵ But Jesus still made no reply, and Pilate was amazed.

⁶ Now it was the custom at the Feast to release a prisoner whom the people requested. ⁷ A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising. ⁸ The crowd came up and asked Pilate to do for them what he usually did.

⁹" Do you want me to release to you the king of the Jews?" asked Pilate, ¹⁰ knowing it was out of envy that the chief priests had handed Jesus over to him. ¹¹ But the chief priests stirred up the crowd to have Pilate release Barabbas instead.

¹²" What shall I do, then, with the one you call the king of the Jews?" Pilate asked them.

¹³" Crucify him!" they shouted.

¹⁴" Why? What crime has he committed?" asked Pilate.

But they shouted all the louder," Crucify him!"

¹⁵ Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified.

According to John 18:31 the Sanhedrin turned to Pilate because they could not legally carry out the death sentence. This subject has been discussed extensively in the twentieth century. Brown provides a useful summary of the debate and evidence. He concludes that there were some types of criminal cases in which the Roman authorities would have permitted the Sanhedrin to execute a criminal, but that these were clearly restricted and did not include a case like that of Jesus. In most cases, including that of Jesus, they needed the judgment of the Roman governor.

The local Roman governor for the province of Judea was Pontius Pilate. His official title was " prefect," an office he held from A.D. 26-36. He administered the province from Caesarea, but frequently went to Jerusalem, especially during Jewish festivals. In both Caesarea and Jerusalem his residence was called the " praetorium," the name for the residence of any such governor. There is continuing debate over whether his praetorium in Jerusalem was the Fortress Antonia near the temple (the traditional location that begins the Via Delorosa, the " path of sorrow" Jesus took to Golgotha) or the Herodian Palace at the western edge of the city.

The trial before Pilate has several parallels to the Sanhedrin trial. The high priest and Pilate both ask Jesus two questions, which are parallel to each other, although the order is reversed. Both ask a direct question about his identity (" Are you the Christ/king of the Jews?" ) and a question about why he refused to respond to the accusations made against him. Both trials lead to a death sentence followed by mockery that includes spitting and beating.

1. It is a debatable point whether this verse describes the conclusion of the night meeting of the Sanhedrin or a reassembling for final considerations. In either case, they bound Jesus and led him to the praetorium to appear before Pilate. The proceedings took place in a public area outside Pilate's residence. The statement that they " handed over" Jesus to Pilate is part of a string of occurrences of the Greek word paradivdwmi (paradidômi), some of which are translated " betrayed" and some " handed over." Judas handed over or betrayed Jesus to the Jewish authorities (14:11, 18, 21, 41). The Sanhedrin handed him over to Pilate (15:1). Pilate handed him over to be crucified (15:15). The first two parts of this string fulfill the words of 10:33: " the Son of Man will be betrayed (paradidômi) to the chief priests and teachers of the law. They will . . . hand him over (paradidômi) to the Gentiles."

2. Apparently, the Sanhedrin approached Pilate with the accusation that Jesus was a threat to Roman rule, a man who wanted to be king of the Jews. Pilate would not have been interested in the religious charge of blasphemy. But he was interested in the charge of insurrection, and asked Jesus directly if he was the king of the Jews. The NIV translation of Jesus' reply, " Yes, it is as you say," is an interpretive translation of a two word statement (suΙ levgei", su legeis ) which the NRSV more literally translates, " You say so." It is difficult to decide the connotations of this reply. The context would seem to suggest that it is a qualified affirmative (contrary to the NIV translation). Jesus affirmed that he was the king of the Jews, but not in the sense Pilate presumably had in mind.

3-5. The various accusations made by the chief priests probably supported the fundamental accusation of insurrection, as in Luke 23:2 where Jesus is accused of telling the Jews not to pay taxes to Caesar. Mark's comments about Jesus' silence in the face of these accusations (cf. 14:60-61a) and Pilate's amazement at his lack of response may be intended to recall Isa 53:7: " He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth."

6-8. It was Pilate's custom to release one prisoner of the people's choosing in connection with the Passover Feast. One possible candidate for this release was Barabbas. He was one of several men imprisoned for committing murder in a riot. The nouns which the NIV translates " insurrectionists" and " uprising" are cognate nouns (stasiasthv", stasiastçs and stavsi", stasis ) which could refer to a range of activities from general rioting to a major insurrection. Whatever level of disturbance Barabbas was involved in, there is a certain irony to keeping Jesus and releasing a man who was a genuine violent threat to the Roman authorities.

7-11. Pilate's use of the phrase " the king of the Jews" in addressing the people might suggest that he was taunting them with sarcasm. But Mark's statement that he was motivated by his understanding of the envy of the chief priests suggests that he did actually hope to release Jesus. However, the chief priests incited the crowd to ask for Barabbas. The popular assumption that this crowd represents the same people who had hailed Jesus during his triumphal entry is an assumption with no basis in the text. Thousands of people lived in Jerusalem and even more were there for the Festivals. There is no basis for the claim that the same people who loved Jesus on Sunday were clamoring for his crucifixion on Friday.

12-15. By saying " the one you call the king of the Jews," Pilate may be taunting the crowd, or simply identifying Jesus by their accusation against him. The question " What crime has he committed?" suggests he genuinely hoped to exonerate Jesus, although it would be hard to determine the level of his concern. It was not enough to keep him from releasing Barabbas and crucifying Jesus in order to satisfy the crowd.

" Flogging" (fragellwvsa", phragellôsas) often preceded crucifixions. The prisoner was stripped and bound to a post or thrown to the ground. The scourge was generally made of leather thongs, often fitted with pieces of bone or lead or with spikes. The beatings varied in severity. Josephus describes incidents in which men were flogged until their bones lay visible. Two features of Jesus' story suggest a severe beating. He seems to have had difficulty carrying his cross (15:21) and he died in less time than usual (15:44).

M. PILATE'S SOLDIERS MOCK JESUS (15:16-20)

¹⁶ The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. ¹⁷ They put a purple robe on him, then twisted together a crown of thorns and set it on him. ¹⁸ And they began to call out to him," Hail, king of the Jews!" ¹⁹ Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. ²⁰ And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.

This second mocking is roughly parallel to the first (14:65), but it is based on the more political concept of Jesus as a king rather than the more religious concept of Jesus as a messiah.

16. Mark probably envisions a large courtyard inside the praetorium as the scene of the mockery by the soldiers. When he says they called together the " whole company" he uses the term spei'ra ( speira ), which the NRSV translates " cohort." A cohort consisted of about 600 soldiers, so there may have been hundreds involved in this scene.

17. The purple robe and the crown are symbols of royalty. The type of crown the Gospel writers had in mind was a wreath. The word used to describe the plant used to make the wreath could refer to any of several thorn plants. In addition to mocking the wreaths worn by rulers, the thorns may have brought to mind the royal image of a diadem with the sun's rays radiating on all sides. This radiate image was used on depictions of the emperors to represent their divine nature.

18-20. Having robed and crowned Jesus as a king, the soldiers mockingly bowed before him as king of the Jews. " Hail, king of the Jews!" corresponds to the standard acclamation " Ave Caesar!" Falling on one's knees was an appropriate way to pay homage to a king. Striking Jesus on the head and spitting on him add physical abuse to the whole sorry scene. When the soldiers grew tired of their charade they removed the purple cloak. It is somewhat surprising that they put Jesus' clothes back on him. Normally the criminal would carry his cross beam naked to the place of crucifixion.

N. THE CRUCIFIXION (15:21-41)

²¹ A certain man from Cyrene, Simon, the father of Alexander and Rufus, was passing by on his way in from the country, and they forced him to carry the cross. ²² They brought Jesus to the place called Golgotha (which means The Place of the Skull). ²³ Then they offered him wine mixed with myrrh, but he did not take it. ²⁴ And they crucified him. Dividing up his clothes, they cast lots to see what each would get.

²⁵ It was the third hour when they crucified him. ²⁶ The written notice of the charge against him read: THE KING OF THE JEWS. ²⁷ They crucified two robbers with him, one on his right and one on his left. ^{a 29} Those who passed by hurled insults at him, shaking their heads and saying," So! You who are going to destroy the temple and build it in three days, ³⁰ come down from the cross and save yourself!"

³¹ In the same way the chief priests and the teachers of the law mocked him among themselves." He saved others," they said," but he can't save himself! ³² Let this Christ, ^b this King of Israel, come down now from the cross, that we may see and believe." Those crucified with him also heaped insults on him.

³³ At the sixth hour darkness came over the whole land until the ninth hour. ³⁴ And at the ninth hour Jesus cried out in a loud voice," Eloi, Eloi, lama sabachthani?" - which means," My God, my God, why have you forsaken me?" ^c

³⁵ When some of those standing near heard this, they said," Listen, he's calling Elijah."

³⁶ One man ran, filled a sponge with wine vinegar, put it on a stick, and offered it to Jesus to drink." Now leave him alone. Let's see if Elijah comes to take him down," he said.

³⁷ With a loud cry, Jesus breathed his last.

³⁸ The curtain of the temple was torn in two from top to bottom. ³⁹ And when the centurion, who stood there in front of Jesus, heard his cry and ^d saw how he died, he said, " Surely this man was the Son ^e of God!"

⁴⁰ Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome. ⁴¹ In Galilee these women had followed him and cared for his needs. Many other women who had come up with him to Jerusalem were also there.

^a 27 Some manuscripts left, ²⁸ and the scripture was fulfilled which says, " He was counted with the lawless ones" (Isaiah 53:12) ^b 32 Or Messiah ^c 34 Psalm 22:1 ^d 39 Some manuscripts do not have heard his cry and. ^e 39 Or a son

The event portrayed in these verses is both the supreme tragedy and the supreme victory of human history. For all who were there, friend and foe, it appeared to be the end of the story of Jesus. And there could be no more tragic end. Crucifixion was bitterly painful and scandalously shameful. The tragic aspect most strongly underlined in Mark's account is the horrible shame of dying on a cross. Jesus was publicly paraded from the praetorium to Golgotha. His clothes were divided by lots by his torturers. He was mocked by the inscription " King of the Jews." He was placed between two bandits. He was insulted by those who passed by, by the religious authorities, and even by the criminals hanging beside him.

Yet throughout Mark's portrait the reader is also reminded that this event was a part of God's plan. Although these verses are devoid of explicit references to the fulfilment of Scripture and contain only one direct citation of Scripture (v. 34), they are laced with allusions to Scripture for those with ears to hear them. The alert reader is continuously reminded that this event was the fulfilment of prophecy.

21. It is highly unusual that someone else was made to carry Jesus' cross. It is often surmised that the flogging was so severe that he could not carry it. According to the usual custom what Simon carried was probably not the entire cross, but the horizontal beam. The vertical beams would be left implanted at the place of crucifixion. (When the victim had been affixed to the crossbeam, forked poles could be used to raise it with the body into place on the vertical pole.)

Simon was from Cyrene, the capital city of ancient Cyrenaica in northern Africa (in the area of Libya). He may have been a Jew (cf. Acts 2:10; 6:9 for Cyrenian Jews in Jerusalem). Simon happened by on his way into the city from the countryside and was pressed into an unpleasant task. Mark's identification of Simon through his sons Alexander and Rufus suggests that his audience knew about the sons. A plausible explanation for this is that they became Christians and thus were known to the Christian community Mark envisions in his audience.

22. The place of the crucifixion was Golgotha. It was important to both the Jews and the Romans that such places of execution be outside the city. Golgotha was probably located at the traditionally revered site of the Church of the Holy Sepulchre. There crucifixions were conducted atop a small hill. Mark provides the Semitic name Golgotha and then translates it with a Greek phrase meaning " place of the skull."

23. The Babylonian Talmud makes reference to Jewish women in Jerusalem who gave the condemned wine mixed with frankincense as a narcotic to relieve their pain. On this basis many have proposed that Mark here refers to these women and their narcotic drink. But the Babylonian Talmud was written several centuries after Jesus' death, Mark refers to myrrh rather than frankincense, and Mark does not mention any Jewish women - the natural antecedent of " they" in v. 23 is the Roman soldiers. It is possible that the myrrh was mixed in for a narcotic effect. Lane references a first century A.D. army physician Dioscorides Pedanius as commenting on the narcotic properties of myrrh. The myrrh may have been mixed in for taste (or both taste and narcotic value). The first century writer Pliny says, " The finest wine in early days was that spiced with the scent of myrrh," and " I also find that aromatic wine is constantly made from almost the same ingredient as perfumes, from myrrh, as we have said." The suggestion that wine mixed with myrrh was meant to be a fine wine seems to conflict with Matt 27:34 in which " they offered Jesus wine . . . mixed with gall; but after tasting it, he refused to drink it." Matthew suggests a bitter taste. A possible solution is the analogy of modern vermouth, which includes wormwood ( absinthium ), which (I am told) like myrrh has a certain bitterness. It is possible that one or more of the soldiers offered the wine sincerely. On the other hand, the soldiers may have expected Jesus not to like it.

24. " And they crucified him" is extraordinarily brief, but Mark's readers would presumably have firsthand knowledge of what was involved. Although there was a wide variety of crucifixion practices, the Gospels make it clear that Jesus was nailed to the cross at both his hands and his feet (Luke 24:39; John 20:25, 27). Many assume that the evangelists use the term ceivra" ( cheiras , hands) loosely and that the nails went into Jesus' wrists - arguing that nails in one's palms would not hold the weight of the body. One recent discovery provides a possible understanding of how Jesus' feet were nailed. In 1968 Jerusalem archaeologists discovered the bones of a man crucified several decades before A.D. 70. In his case it appears that his feet were placed one on each side (not on the front) of the vertical post. A nail for each foot was driven first through an olive wood plaque (to prevent him from pulling his feet free from the nail), then through the heel bone, and then into the cross. Christian art and imagination are not to be counted on for an accurate picture. In the early centuries several Christian writings refer to four nails being used. Helena, Constantine's mother, investigated various traditions in Palestine and supposedly found only three nails, which from her time (4th century) became the standard concept.

The soldiers had put Jesus' own clothes back on him after the mocking scene (v. 20). At Golgotha they took them off. The late second century A.D. writer Artemidorus Daldianus indicates that the normal Roman practice was to crucify criminals naked. However, the Romans might have made a concession to the Jews and allowed a loincloth. Although most Christian art portrays Jesus in a loincloth, the earliest representations both written and artistic are divided on the issue. In the late second century Melito of Sardis wrote concerning " his body naked and not even deemed worthy of a clothing that it might not be seen. Therefore the heavenly lights turned away and the day darkened in order that he might be hidden who was denuded upon the cross." The purpose of such exposure would be to expose the criminal to public shame.

Mark's reference to the soldiers casting lots over Jesus' clothes serves both to underscore the experience of humiliation and to allude to Ps 22:18: " They divide my garments among them and cast lots for my clothing."

25. This is the second of a series of time references in Mark's account of Jesus' crucifixion: v. 1 " very early in the morning," v. 25 " the third hour," v. 33 " at the sixth hour . . . until the ninth hour," v. 34 " at the ninth hour," and v. 42 " as evening approached." According to the common way of reckoning the hours of the day, each hour was reckoned from dawn. The third hour would therefore correspond with our 9:00 AM. Unfortunately, there is an apparent conflict with John 19:14 which portrays Jesus still on trial at the praetorium " about the sixth hour." This is the most difficult time problem in the Gospel accounts. All of the proposed answers have significant flaws, provoking Lane to argue that this verse was not part of the original text of Mark - despite the fact that no manuscript omits it. In the absence of a clearly preferable solution to this problem, one can only say that Jesus' crucifixion began between nine o'clock and the early afternoon.

26. It was not uncommon to use an inscription describing the crime of a condemned man. Mark does not describe the location of the inscription, but Matt 27:37 says they put it above his head. The purpose of such an inscription was to bring further shame on the condemned man and to warn passersby not to follow in his footsteps.

27. Two other men were crucified at the same time as Jesus. The term used to describe them is the Greek word lh/sthv" (lçstçs) commented on at 14:48. These men were violent men of some sort. They may have been common thugs. Possibly they were involved in the same incident as Barabbas, who is described in John 18:40 as a lçstçs. Mark 15:7 mentioned that Barabbas was one of several men imprisoned for the same incident. Mark's reference to the two criminals further underscores the indignity to which Jesus was subjected. V. 28, " and the scripture was fulfilled which says, 'He was counted with the lawless ones" is not attested in the best manuscripts and is therefore omitted from most modern translations.

29-30. Mark has recounted a mocking incident at the end of each of the two trial scenes. Now in vv. 29-32 he portrays three groups mocking Jesus during the crucifixion. Again, the emphasis is on humiliation and shame. The first group is simply the passersby. The NIV's " hurled insults" translates the Greek word blasfhmevw (blasphçmeô), the word used for Jesus' own supposed blasphemy in 2:7 and 14:64. In describing the passersby shaking their heads and verbally deriding Jesus Mark alludes to another verse from Ps 22: " All who see me mock me; they hurl insults, shaking their heads" (v. 8; he had previous alluded in 14:24 to Ps 22:18). The passersby know about Jesus and his supposed statement that he would destroy the temple and build it in three days (cf. 14:58). They use it to insult him, for one who could do such things should be able to save himself and come down from the cross.

31-32a. The second group mocking Jesus is the chief priests and scribes, those who had condemned Jesus for blasphemy and turned him over to Pilate. Recalling his healing ministry, they observe that he saved others, but now he cannot save himself. They, too, taunt him to come down from the cross. If he could do that, they mockingly say they would believe he was the Christ, the King of Israel.

32b. The third group is the two crucified with Jesus. Being taunted even by these criminals adds to the total scene of humiliation.

33. From roughly noon until three in the afternoon darkness overshadowed the land. The word translated " land" (gh'n, gçn) could also be translated " earth." It is not clear whether Mark meant the land of Judea alone or had a broader reference in mind. In any case darkness is clearly a symbol of divine displeasure. Many Old Testament texts use this motif, including Jer 15:9 (" Her [Jerusalem's] sun will set while it is still day; she will be disgraced and humiliated" ) and Amos 8:9-10 (" 'In that day,' declares the Sovereign LORD, 'I will make the sun go down at noon and darken the earth in broad daylight'" ). Since this darkness comes close to the Passover feast, perhaps one should be reminded of the plague of darkness preceding the Exodus which showed God's displeasure with the Egyptians.

34-37. In Mark the only statement Jesus makes while on the cross is his well-known citation of Ps 22:1. Mark provides a Greek transliteration of Jesus' original Semitic language and then a Greek translation. In this case the reason for preserving the original language seems apparent from the subsequent storyline. It explains to the reader why some of the bystanders thought he was calling Elijah. That would not be understood from the Greek qeov" ( theos ), but it is understandable from the Semitic word eloi . The meaning of Jesus' cry has been extensively discussed. Some have argued that Jesus actually cited the entire Psalm, which ends on a strongly positive note. However, the Gospel writers only cite the first verse, and the context of the crucifixion suggests that the words should be taken literally. Most modern interpreters understand the cry as an expression of Jesus' sense of being abandoned by God.

It is difficult to assess whether the man who offered Jesus a drink and commented about Elijah taking him down was or was not being hostile toward Jesus. The drink (o[xo", oxos ) he offered Jesus is known from Greek and Roman literature as a common drink and need not have an unpleasant connotation. On the other hand, the LXX of Ps 69:21 (LXX=Ps 68:22) uses the same word in a context that clearly suggests a negative connotation: " They put gall in my food and gave me vinegar ( oxos ) for my thirst." If Mark intended an allusion to this Psalm, then the bystander's gesture was hostile and his words (" Let's see if Elijah comes to take him down" ) were presumably sarcastic. A negative intent would fit the context of Mark's references to the insults from three differing groups in vv. 29-32.

After this final insult, Jesus made a loud cry and breathed his last.

38. The rending of the curtain of the temple is quite evidently a miraculous sign from God. It calls attention to the momentous nature of Jesus' death. In the light of the prediction of the destruction of the temple in 13:2 it seems likely that it is a warning of that coming event and that it connects that event with the rejection and killing of Jesus. In order to be more precise in determining the connotations of this rending, interpreters ancient and modern have sought to determine which of two possible curtains is the one the Gospel writers had in mind: the " outer veil" at the entrance to the holy place or the " inner veil" between the holy place and the holy of holies. One difference would be that the inner veil would only be visible to priests inside the holy place. It seems unlikely that one can determine which veil was meant and many of the differences suggested between rending one or the other are problematic.

39. A centurion was a commanding officer over one hundred soldiers. The centurion, whom Pilate will summon in 15:44 to see if Jesus is dead, was presumably in charge of the execution. Unlike Matthew (27:54) Mark is not very specific about what the centurion saw that led to his confession. The NIV notes that the word translated " heard his cry and" is absent in some ancient manuscripts. The NRSV is probably correct to leave it out of the text. One feature of how Jesus died that presumably made a deep impression on the centurion was the three hours of darkness. But whatever factors contributed to his impression, the centurion saw that Jesus was the Son of God. As the NIV footnote indicates, some interpreters would emphasize the absence of a Greek article (the word " the" ) before Son of God and translate " a son of God." This argument overlooks other occasions in the Gospels in which " son of God" is anarthrous (without the article) but clearly means " the Son of God" (Matt 4:3, 6; 27:40, 43; Luke 1:32, 35) and " Colwell's Rule" that a definite predicate noun which precedes the verb usually lacks the article. As Peter did not understand the full import of his confession that Jesus was the Christ, the centurion represents the correct identification of Jesus, but in all likelihood he did not understand the full meaning of his remark.

The centurion's confession is a climactic moment in Mark's Gospel. It is one of four standout instances of Jesus being identified as God's Son: the opening verse (1:1), the voice from heaven at his baptism (1:11) and at his transfiguration (9: 7), and this declaration immediately following his crucifixion. In Mark it is only after the crucifixion that a human being declares Jesus to be God's Son. This underscores Mark's emphasis on the suffering and death of Jesus and on Jesus' frequent efforts to correct the mistaken messianic understandings of his followers and teach them about his coming death. It suggests a motive for the " messianic secret" motif by which Jesus' messianic status is kept secret during his ministry. Only in the light of the cross could his identity be fully understood. The centurion's confession is in this respect more true than was Peter's.

40-41. Mark has left the women followers of Jesus unmentioned until this point. He brings them in at this point in order to set the scene for their discovery of the empty tomb. Since they were watching the crucifixion at a distance they were able to see where Jesus was buried so that after the sabbath they could return to anoint Jesus' body. The three women Mark introduces by name are the ones who will go to the tomb on Sunday (16:1). Mary Magadalene means Mary from Magdala, a village on the northwest shore of the Sea of Galilee. The second Mary is identified by her sons, James the younger and Joses. Apparently, like Rufus and Alexander in 15:21, these were men known to the Christians Mark addressed. The parallel in Matt 27:56 might suggest that Salome was the mother of the apostles James and John. Having introduced the women by name Mark goes on to identify them as followers of Jesus who had ministered to him in Galilee. These three and others had come with Jesus to the Passover/Feast of Unleavened Bread in Jerusalem.

O. THE BURIAL OF JESUS (15:42-47)

⁴² It was Preparation Day (that is, the day before the Sabbath). So as evening approached, ⁴³ Joseph of Arimathea, a prominent member of the Council, who was himself waiting for the kingdom of God, went boldly to Pilate and asked for Jesus' body. ⁴⁴ Pilate was surprised to hear that he was already dead. Summoning the centurion, he asked him if Jesus had already died. ⁴⁵ When he learned from the centurion that it was so, he gave the body to Joseph. ⁴⁶ So Joseph bought some linen cloth, took down the body, wrapped it in the linen, and placed it in a tomb cut out of rock. Then he rolled a stone against the entrance of the tomb. ⁴⁷ Mary Magdalene and Mary the mother of Joses saw where he was laid.

The death of Jesus is only half of the climax of the Gospel. It would be a pointless tragedy without the rest of the climax, the resurrection. The story of the burial sets the stage for the resurrection.

42-43. The Jews often placed the dead in niches carved in the sides of natural or manmade caves. According to Josephus, " The Jews are so careful about funeral rites that even those who are crucified because they were found guilty are taken down and buried before sunset." This practice was rooted in Deut 21:22-23: " If a man guilty of a capital offense is put to death and his body is hung on a tree, you must not leave his body on the tree overnight. Be sure to bury him that same day, because anyone who is hung on a tree is under God's curse." In Jesus' case, the coming day was a sabbath and so the burial had to take place before the sabbath began at sunset or it could not be done until Sunday.

" Of Arimathea" designates Joseph's birthplace, a city of unknown location. He was a member of the Council, another name for the Sanhedrin. In fact he was a " prominent" member. Mark here uses a term often found in ancient inscriptions honoring some individual. The observation that he was " waiting for the kingdom of God" along with his willingness to go " boldly" before Pilate to ask for the body indicates that he had a serious level of interest in Jesus. The NIV leaves out the word " also" in " who was also himself waiting for the kingdom of God." Like the women of vv. 40-41, Joseph was " also" waiting for the kingdom. (The other Gospels indicate Joseph was a secret disciple: Matt 27:57; Luke 23:50-51; John 19:38). His need for " boldness" may refer both to possible recrimination from his fellows in the Sanhedrin and from Pilate. The Sanhedrin members would consider his sentiments heresy. Pilate might consider them seditious.

44-45. Jesus died more quickly than most victims of crucifixion. Pilate's investigation of Jesus' death undercuts the possible suggestion that Jesus did not actually die and later only appeared to be raised from the dead. The centurion confirmed his death.

46. Joseph wrapped Jesus' body in a linen cloth and placed it in a manmade cave. The stone rolled against the entrance could be a large boulder or possibly a disc-shaped stone which rolled in a track across the entrance to the tomb.

47. The two Marys saw where the body was laid. The Gospels do not describe them as participating with Joseph. They perhaps kept their distance, but located the body so that they could return on Sunday to anoint it.

-College Press New Testament Commentary: with the NIV

McGarvey: Mar 15:1

CXXVIII.
THIRD STAGE OF JEWISH TRIAL. JESUS FORMALLY
CONDEMNED BY THE SANHEDRIN AND LED TO PILATE.
(Jerusalem. Friday after dawn.)
^aMATT. XXVII. 1, 2; ^bMARK XV. 1; ^cLUKE XXII. 66-23:1; ^dJOHN XVIII. 28.

   ^a1 Now when morning was come,  ^c66 And as soon as it was day, bstraightway cthe assembly of the [702] elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, aall the chief priests and {bwith} the elders aof the people band scribes, and the whole council, held a consultation, and atook counsel against Jesus to put him to death [Since blasphemy was by no means a criminal offense among the Romans, the Sanhedrin consulted together and sought for some charge of which the Romans would take notice. As we follow their course it will become evident to us that they found no new ground of accusation against Jesus, and, failing to do so, they decided to make use of our Lord's claim to be the Christ by so perverting it as to make him seem to assert an intention to rebel against the authority of Rome]: csaying,  67 If thou art the Christ, tell us. But he said unto them, If I tell you, ye will not believe [as experience had already proven -- Joh 8:59, Joh 10:31]:  68 and if I ask you, ye will not answer. [Thus Jesus protests against the violence and injustice of his trial. His judges were asking him whether he was the Christ without any intention of investigating the truth of his claim, but merely for the purpose of condemning him by unwarrantedly assuming that he was not the Christ. They therefore asked in an unlawful spirit as well as in an unlawful manner. Jesus had a good right to ask them questions tending to confirm his Christhood by the Scripture, but had he done so they would not have answered -- Mat 22:41-45. Jesus appeals to them to try the question as to who he was, but they insist on confining the inquiry as to who he claimed to be, assuming that the claim was false.]  69 But from henceforth shall the Son of man be seated at the right hand of the power of God. [See p. 698.]  70 And they all said, Art thou then the Son of God? And he said unto them, Ye say that I am. [The Hebrew mode of expression, equivalent to "Ye say it, because I am."]  71 And they said, What further need have we of witness? for we ourselves have heard from his own mouth. [Thus they unconsciously admit their lack of evidence against Jesus.] [703]  1 And the whole company of them rose up,  ^a2 and they bound ^bJesus, and carried {aled} him away,  ^d28 They lead Jesus therefore from Caiaphas into the Praetorium: cand brought him before Pilate. band delivered him up to Pilate. athe governor. dand it was early; [The Sanhedrin could try and could condemn, but could not put to death without the concurring sentence of the Roman governor. To obtain this sentence, they now lead Jesus before Pilate in the early dawn, having made good use of their time.]

[FFG 702-704]

McGarvey: Mar 15:2-5

CXXIX.
FIRST STAGE OF THE ROMAN TRIAL. JESUS
BEFORE PILATE FOR THE FIRST TIME.
(Jerusalem. Early Friday morning.)
^aMATT. XXVII. 11-14; ^bMARK XV. 2-5; ^cLUKE XXIII. 2-5; ^dJOHN XVIII. 28-38.

   dand they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. [See Joh 12:33, Joh 12:34), but he also gave the details of his trial -- Mat 20:18, Mat 20:19, Mar 10:33, Mar 10:34.]  ^c2 And they began to accuse him, saying, We found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that he himself is Christ a king. [The Jews now profess to change their verdict into a charge, they themselves becoming witnesses as to the truth of the matter charged. They say "We found," thereby asserting that the things which they stated to Pilate were the things for which they had condemned Jesus. Their assertion was utterly false, for the three things which they now mentioned had formed no part whatever of the evidence against Jesus in their trial of him. The first charge, that Jesus was a perverter or seducer of the people, was extremely vague. The second, that he taught to withhold tribute from Cæsar, was a deliberate falsehood. See Joh 6:15.]  ^d33 Pilate therefore entered again into the Praetorium, and called Jesus,  ^a11 Now Jesus stood before the governor [Jesus is called from the guards who have him in custody and stands alone before Pilate that the governor may investigate his case privately]:  ^b2 And Pilate athe governor [705] asked him, dand said unto him, {asaying,} Art thou the King of the Jews? [The Gospels are unanimous in giving this question as the first words addressed by Pilate to Jesus. The question expresses surprise. There was nothing in the manner or attire of Jesus to suggest a royal claimant. The question was designed to draw Jesus out should he chance to be a fanatical or an unbalanced enthusiast.] And Jesus banswering saith {canswered him and said,} bunto him, Thou sayest. ^dSayest thou this of thyself, or did others tell it thee concerning me? [Using the Hebrew form of affirmative reply (see Joh 12:19). They objected to his kingly claims (Mat 21:15, Mat 21:16, Luk 19:38, Luk 19:39), but Jesus shows Pilate that these kingly claims, however distasteful to the Jews, were no offense to or menace against the authority of Rome. Further than this, Jesus did not define his kingdom, for Pilate had no concern in it beyond this. It was sufficient to inform him that it made no use of physical power even for purposes of defense. Such a kingdom could cause no trouble to Rome, and the bare fact stated by Jesus proved that it was indeed such a kingdom.]  37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. [See Joh 19:7, Joh 19:8.]  38 Pilate saith unto him, What is truth? [This question has been regarded as an earnest inquiry (Chrysostom), the inquiry of one who despaired (Olshausen), a scoffing question (Alford), etc. But it is evident that Pilate asked it intending to investigate the case of Jesus further, but, suddenly concluding that he already knew enough to answer his purpose as a judge, he stifles his curiosity as a human being and proceeds with the trial of Jesus, leaving the question unanswered.] And when he had said this, he went out again unto the Jews, and saith unto them, cunto the chief priests and the multitudes, I find no fault in this man. dno crime in [707] him. [The pronoun "I" is emphatic; as if Pilate said, "You, prejudiced fanatics, demand his death, but I, the calm judge, pronounce him innocent."]  ^b3 And the chief priests accused him of many things.  ^a12 And when he was accused by the chief priests and elders, he answered nothing. [When Pilate left the Prætorium to speak with the Jewish rulers, it is evident that Jesus was led out with him, and so stood there in the presence of his accusers.]  ^b4 And  ^a13 Then ^bPilate again asked him, {asaith unto him,} bsaying, Answerest thou nothing? behold how many things they accuse thee of. ^aHearest thou not how many things they witness against thee?  ^b5 But Jesus no more answered anything;  ^a14 And he gave him no answer, not even to one word: binsomuch that Pilate athe governor bmarvelled. agreatly. [Pilate was irritated that Jesus did not speak in his own defense. He had already seen enough of our Lord's wisdom to assure him that it would be an easy matter for him to expose the malicious emptiness of these charges -- charges which Pilate himself knew to be false, but about which he had to keep silent, for, being judge, he could not become our Lord's advocate. Our Lord's silence was a matter of prophecy (Isa 53:7). Jesus kept still because to have successfully defended himself would have been to frustrate the purpose for which he came into the world -- Joh 12:23-28.]  ^c5 But they were the more urgent, saying, He stirreth up the people, teaching throughout all Judaea, and beginning from Galilee even unto this place. [The Jews cling to their general accusation of sedition, and seek to make the largeness of the territory where Jesus operated overshadow and conceal the smallness of their testimony as to what his operations were.] [708]

[FFG 704-708]

McGarvey: Mar 15:6-19

CXXXI.
THIRD STAGE OF THE ROMAN TRIAL. PILATE
RELUCTANTLY SENTENCES HIM TO CRUCIFIXION.
(Friday. Toward sunrise.)
^aMATT. XXVII. 15-30; ^bMARK XV. 6-19; ^cLUKE XXIII. 13-25; ^dJOHN XVIII. 39-XIX 16.

   ^a15 Now at the feast [the passover and unleavened bread] the governor was wont {bused to} release unto them athe multitude one prisoner, whom they would. {bwhom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing prisoners.]  ^a16 And they had then  ^b7 And there was aa notable prisoner, bone called Barabbas, lying bound with them that had made insurrection, men who in the insurrection had committed murder. [710] [Josephus tells us that there had been an insurrection against Pilate's government about that time caused by his taking money from the temple treasury for the construction of an aqueduct. This may have been the affair here referred to, for in it many lost their lives.]  8 And the multitude went up and began to ask him to do as he was wont to do unto them. [It was still early in the morning, and the vast majority of the city of Jerusalem did not know what was transpiring at Pilate's palace. But they came thither in throngs, demanding their annual gift of a prisoner. Pilate welcomed the demand as a possible escape from his difficulties.]  ^c13 And Pilate called together the chief priests and the rulers and the people [He did not wish to seem to take advantage of our Lord's accusers by releasing him during their absence. Possibly he knew of the triumphal entry the Sunday previous, and thought that the popularity of Jesus would be such that his release would be overwhelmingly demanded, and so called the rulers that they might see that he had released Jesus in answer to popular clamor. If he had such expectations, they were misplaced],  ^b9 And  ^a17 When therefore they were gathered together, ^bPilate answered them, saying, {^c14 and said} unto them, ^bWill ye that I release unto you the King of the Jews? ^cYe brought unto me this man, as one that perverteth the people: and behold, I having examined him before you, found no fault in this man touching those things whereof ye accuse him:  15 no, nor yet Herod: for he sent him back unto us; and behold, nothing worthy of death hath been done by him.  ^d39 But ye have a custom, that I should release unto you one at the passover:  ^c16 I will therefore chastise him, and release him. ^dWill ye therefore that I release unto you the King of the Jews? ^aWhom will ye that I release unto you? Barabbas, or Jesus who is called Christ?  18 For he knew {bperceived} athat for envy they bthe chief priests had delivered him up. [Though Jesus had been declared innocent on the joint finding of himself and Herod, [711] Pilate did not have the courage to deliberately release him. He sought to please the rulers by scourging him, and the multitude by delivering him to them as a popular favorite, and himself by an adroit escape from an unpleasant situation. But he pleased nobody.]  ^c18 But they cried out all together, saying, Away with this man, and release unto us Barabbas: --  19 one who for a certain insurrection made in the city, and for murder, was cast into prison. [We see from Matthew's account that though the people had a right to name their prisoner, Pilate took upon himself the liberty of choosing which one of two it should be. By doing so he complicated matters for the Jewish rulers, asking them to choose between Jesus, who was held on an unfounded charge of insurrection, and Barabbas, who was notoriously an insurrectionist and a murderer and a robber as well. But the rulers were not to be caught in so flimsy a net. Without regard to consistency, they raised their voice in full chorus for the release of Barabbas and the crucifixion of Jesus.]  ^a19 And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that righteous man; for I have suffered many things this day in a dream because of him. [This message of Pilate's wife suggests that the name and face of Jesus were not unknown to Pilate's household. Pilate would be much influenced by such a message. The Romans generally were influenced by all presages, and Suetonius tells us that both Julius and Augustus Cæsar attached much importance to dreams.]  ^b11 But  ^a20 Now the chief priests and the elders persuaded {bstirred up} the multitude, {amultitudes} bthat he should rather release Barabbas unto them. athat they should ask for Barabbas, and destroy Jesus.  21 But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas.  ^d40 They cried out therefore again, saying, Not this man, but Barabbas. Now Barabbas was a robber.  ^c20 And Pilate spake unto them again, desiring to release Jesus; [712]  ^b12 And Pilate again answered and said {asaith} unto them, What then shall I do unto Jesus who is called Christ? bhim whom ye call the King of the Jews?  ^c21 but {^b13 and} they cried out {cshouted} bagain, csaying, Crucify, crucify him. ^aThey all say, Let him be crucified.  ^b14 And Pilate said unto them, cthe third time, Why, what evil hath this man {ahe} done? ^cI have found no cause of death in him: I will therefore chastise him and release him. ^aBut they cried out exceedingly, saying, ^bCrucify him. ^aLet him be be crucified. [Finding the mob cruelly persistent, Pilate boldly declines to do its will and turns back into the Prætorium declaring his intention to release Jesus. But he retires with the demands of the multitude ringing in his ears.]  ^d1 Then Pilate therefore took Jesus, and scourged him. [Carrying out the program which he proposed, Pilate had Jesus removed from the Prætorium to the place of scourging, and inflicted that punishment upon him. We learn from Josephus and others that the law required that those about to be crucified should first be scourged. But Pilate hoped that scourging would suffice. He believed that the more moderate would take pity upon Jesus when they viewed his scourged body, for scourging was so cruel a punishment that the condemned person often died under its infliction. The scourge was made of thongs loaded at the extremity with pieces of bone or metal. The condemned person was stripped and fastened to a low post, this bending the back so as to stretch the skin. Blood spurted at the first blow.]  2 And the soldiers platted a crown of thorns, and put it on his head, and arrayed him in a purple garment;  3 and they came unto him, and said, Hail, King of the Jews! and they struck him with their hands. [The soldiers had no special malice against Jesus, but the Roman military system made men hard of heart. The occasion gave to these foreign legionaries a much-enjoyed opportunity to show their contempt for the Jews by mocking Jesus as their King. It is not known which one of the many thorny plants of Palestine [713] was used to form the Lord's crown. See Act 22:24). If Pilate had found Jesus guilty, he would have condemned him at once. As it was, he sought to return Jesus to the Sanhedrin as having committed no crime of which the Roman law could take note.]  5 Jesus therefore came out, wearing the crown of thorns and the purple garment. And Pilate saith unto them, Behold, the man! [It was Pilate's original proposition to scourge Jesus and let him go (Luk 23:16). Having already scourged him, he now hoped to effect his release. Presenting our Lord in this state of abject humiliation, he feels that he has removed him from every suspicion of royalty. He speaks of Jesus as no longer a king, but a mere man. Pilate's words, however, have a prophetic color, somewhat like those uttered by Caiaphas. All those of subsequent ages have looked and must continue to look to Jesus as the ideal of manhood. The "Ecce Homo" of Pilate is in some sense an echo of the words of the Father when he said, "This is my Son, my chosen: hear ye him." In Jesus we behold the true man, the second Adam.]  6 When therefore the chief priests and the officers saw him, they cried out, saying, Crucify him, crucify him! [Thus Pilate's expectation came to naught, for not one of the Jewish rulers ever wavered in their demand for crucifixion.] Pilate saith unto them, Take him yourselves, and crucify him: for I find no [714] crime in him. [In this sentence, "ye" and "I" are both emphatic; for Pilate wishes to draw a contrast between himself and the Jewish rulers. His words are not a permission to crucify, but a bit of taunting irony, as if he said: "I the judge have found him innocent, but ye seem to lack the wit to see that the case is ended. If ye are so much superior to the judge that ye can ignore his decision, proceed without him; crucify him yourselves."]  7 The Jews answered him, We have a law, and by that law he ought to die, because he made himself the Son of God. [Perceiving that Pilate was taunting them, and practically accusing them of attempting to put an innocent man to death, they defended themselves by revealing the fact that in addition to the charges that they had preferred against Jesus, they had found him clearly guilty and worthy of death on another charge; viz.: that of blasphemy (Lev 24:16). They had made no mention of this fact because Pilate was under no obligation to enforce their law; but they mentioned it now to justify their course. They probably felt sure that Jesus himself would convince Pilate of the truth of this latter accusation if Pilate questioned him.]  8 When Pilate therefore heard this saying, he was the more afraid [The words of Jesus at John xviii. 37 (see Joh 18:2, Joh 18:5 (the same word being translated both "betrayed" and "delivered"), but Judas did not deliver to Pilate, so Caiaphas as the representative of the Sanhedrin is here meant; and Pilate's sin is contrasted with that of the rulers. Both of them sinned in abusing their office (the power derived from above -- Psa 75:6, Psa 75:7, Isa 44:28, Rom 13:1); but Pilate's sin stopped here. He had no acquaintance with Jesus to give him the possibility of other powers -- those of love or hatred, worship or rejection. The members of the Sanhedrin had these powers which arose from a personal knowledge of Jesus, and they abused them by hating and rejecting him, thereby adding to their guilt. Pilate condemned the innocent when brought before him, but the Sanhedrin searched out and arrested the innocent that they might enjoy condemning him.]  12 Upon this Pilate sought to release him [As we have seen, Pilate had before this tried to win the consent of the rulers that Jesus be released, but that which John here indicates was probably an actual attempt to set Jesus free. He may have begun by unloosing the hands of Jesus, or some such demonstration]: but the Jews cried out, saying, If thou release this man, thou art not Caesar's friend: every one that maketh himself a king speaketh against Caesar. [716] [Whatever Pilate's demonstration was it was immediately met by a counter one on the part of the rulers. They raise a cry which the politic Pilate can not ignore. Taking up the political accusation (which they had never abandoned), they give it a new turn by prompting Pilate to view it from Cæsar's standpoint. Knowing the unreasoning jealousy, suspicion and cruelty of the emperor, Pilate saw at once that these unscrupulous Jews could make out of the present occasion a charge against him which would cost him his position, if not his life.]  13 When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment-seat at a place called The Pavement, but in Hebrew, Gabbatha. [Pilate had already again and again declared Jesus innocent. He now mounts the judgment-seat that he may formally reverse himself and condemn him. The apostle as an eye-witness fixes by its two names the exact spot where this awful decision was rendered.]  14 Now it was the Preparation of the passover [see 1Sa 12:12), their faithful prophet, Samuel, warned them what the king of their choice would do, and what they should suffer under him. Thus Jesus also foretold what this Cæsar of their choice would do to them (Luk 19:41-44, Luk 23:27-31). They committed themselves to the [717] tender mercies of Rome, and one generation later Rome trod them in the wine-press of her wrath.]  ^c23 But they were urgent with loud voices, asking that he might be crucified. And their voices prevailed. [They overcame Pilate's weak resistance by their clamor.]  ^a24 So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man; see ye to it.  25 And all the people answered and said, His blood be on us, and on our children. [Pilate's act was symbolic, intended to show that he regarded the crucifixion of Jesus as a murder, and therefore meant to wash his hands of the guilt thereof. The Jewish law made the act perfectly familiar to the Jews (Deu 21:1-9). Had the Jewish rulers not been frenzied by hatred, the sight of Pilate washing his hands would have checked them; but in their rage they take upon themselves and their children all the responsibility. At the siege of Jerusalem they answer in part for the blood of Christ, but God alone determines the extent of their responsibility, and he alone can say when their punishment shall end. But we know that it ends for all when they repentantly seek his forgiveness. The punishments of God are not vindictive, they are the awards of Justice meted out by a merciful hand.]  ^b15 And Pilate, wishing to content the multitude, cgave sentence that what they asked for should be done.  ^a26 Then released he unto them Barabbas; chim that for insurrection and murder had been cast into prison, whom they asked for; but Jesus he delivered up to their will.  ^d16 Then therefore ^bJesus, when he had scourged him, to be crucified [Mark mentions the scourging to show that it preceded the crucifixion, but we see from John's account that the scourging took place somewhat earlier in the proceeding], bhe delivered him unto them to be crucified. [Pilate delivered Jesus to their punishment, but not into their hands; he was led forth and crucified by Pilate's soldiers, who first mocked him, as the next paragraph shows.]  ^b16 And [718]  ^a27 Then the soldiers of the governor took Jesus, bled him away within {ainto} the court, which is the Praetorium; and they called together aand gathered unto him the whole band.  28 And they stripped him, and put on him a scarlet robe.  ^b17 And they clothe him with purple,  ^a29 And they platted {bplatting} a crown of thorns, [and] they put it on him; aupon his head, and a reed in his right hand; and they kneeled down before him, and mocked him,  ^b18 and they began to salute him, asaying, Hail, King of the Jews!  30 And they spat upon him, and took the reed  ^b19 And they smote his head {aand smote him on the head.} bwith a reed, and spat upon him, and bowing their knees worshipped him. [After the sentence of death the soldiers take Jesus back into the Prætorium, and renew the mockeries and indignities which had been interrupted that Pilate might exhibit Jesus to the people, as John shows us. Moreover, the whole band, or cohort, are now gathered, where at first but a few took part. It is likely that the mock robe and crown were removed when Jesus was brought before Pilate to be sentenced, for it is highly improbable that a Roman judge would pronounce the death sentence while the prisoner was clothed in such a manner.]

[FFG 710-719]

Lapide: Mar 15:1-47

CHAPTER XV.

 1 Jesus brought bound, and accused before Pilate. 15 Upon the clamour of the common people, the murderer Barabbas is loosed, and Jesus delivered up to be crucified. 17 He is crowned with thorns, 19 spit on, and mocked : 21 fainteth in bearing his cross : 27 hangeth between two thieves : 29 suffereth the triumphing reproaches of the Jews : 39 but confessed by the centurion to be the Son of God : 43 and is honourably buried by Joseph.

 

Ver. 25. And it was the third hour, and they crucified Him. The third, not beginning, but ending, and going on to the sixth. For that Christ was crucified at the sixth hour, or midday, appears from the 33rd verse. Some suspect that there is an error, and that the sixth ought to be read for the third. For the Hebrews had divided the day and also the night into four parts or hours, each of which contained three of our hours. The first began at sunrise, and lasted for three hours. When they were over, Terce began, and lasted for three hours, or until midday, when Sect began, and ended three hours afterwards, when None began, and lasted till Vespers, or evening. When Sect was beginning, or the sixth hour, Christ was crucified; and when None, or the ninth hour, was beginning, He died.

Ver. 28. And with the wicked he was reputed : Heb. πξπδ, nimma, i.e., was numbered, was counted. See what I have said on Isa 53:12. The reason is, because Christ took to Himself our place, our account and reckoning. But we were wicked. He therefore was reckoned with the wicked, that He might make us, instead of wicked, just, righteous, and holy.

Ver. 42. Because it was the Parasceve, that is, the day before one Sabbath. The Greek is, which is the Prosabbatum. For Parasceve is the came as Preparation. Friday was so called because food and things needful for the Sabbath were prepared upon it. Hence it was called the Pro-Sabbath, i.e., the day before, or the vigil of the Sabbath. (Top)

Commentary -- Other

Evidence: Mar 15:12

" Public opinion is held in reverence. It settles everything. Some think it is the voice of God." Mark Twain

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 15 (Chapter Introduction)

Overview

Mar 15:1, Jesus brought bound, and accused before Pilate; Mar 15:6, Upon the clamour of the common people, the murderer Barabbas is loosed, and Jesus delivered up to be crucified; Mar 15:16, He is crowned with thorns, spit on, and mocked; Mar 15:21, faints in bearing his cross; Mar 15:27, hangs between two thieves; Mar 15:29, suffers the triumphing reproaches of the Jews; Mar 15:39, but is confessed by the centurion to be the Son of God; Mar 15:42, and is honourably buried by Joseph.

Poole: Mark 15 (Chapter Introduction)

CHAPTER 15

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 15 (Chapter Introduction)

(Mar 15:1-14) Christ before Pilate.

(Mar 15:15-21) Christ led to be crucified.

(Mar 15:22-32) The crucifixion.

(Mar 15:33-41) The death of Christ.

(Mar 15:42-47) His body buried.

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 15 (Chapter Introduction)

What we read of the sufferings of Christ, in the foregoing chapter, was but the prologue or introduction; here we have the completing of them. We left him condemned by the chief priests; but they could only show their teeth, they could not bite. Here we have him, I. Arraigned and accused before Pilate the Roman governor (Mar 15:1-5). II. Cried out against by the common people, at the instigation of the priests (Mar 15:6-14). III. Condemned to be crucified immediately (Mar 15:15). IV. Bantered and abused, as a mock-king, by the Roman soldiers (Mar 15:16-19). V. Led out to the place of execution with all possible ignominy and disgrace (Mar 15:20-24). VI. Nailed to the cross between two thieves (Mar 15:25-28). VII. Reviled and abused by all that passed by (Mar 15:29-32). VIII. Forsaken for a time by his father (Mar 15:33-36). IX. Dying, and rending the veil (Mar 15:37, Mar 15:38). X. Attested and witnessed to by the centurion and others (Mar 15:39-41). XI. Buried in the sepulchre of Joseph of Arimathea (Mar 15:42-47).

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 15 (Chapter Introduction)

The Silence Of Jesus (Mar_15:1-5)

The Choice Of The Mob (Mar_15:6-15)

The Soldiers' Mockery (Mar_15:16-20)

The Cross (Mar_15:21-28)

The Limitless Love (Mar_15:29-32)

The Man Who Gave Jesus A Tomb (Mar_15:42-47)

Constable: Mark (Book Introduction)

Introduction

Writer

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

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

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

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

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

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

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

Date

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

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

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

Origin and Destination

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

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

Characteristics

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

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

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

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

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

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

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

Purpose

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

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

Mark's position among the Gospels

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

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

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

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

Message¹⁴

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Mark (Outline)

Outline

I. Introduction 1:1-13

A. The title of the book 1:1

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

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

2. The baptism of Jesus 1:9-11

3. The temptation of Jesus 1:12-13

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. The return of the Twelve 6:30

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

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

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

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

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

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

6. The preliminary confession of faith 7:37

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

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

2. The return to Galilee 8:10

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

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

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

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

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

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

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

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

3. The Transfiguration 9:2-8

4. The coming of Elijah 9:9-13

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

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

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

2. The pitfalls of discipleship 9:33-50

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

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

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

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

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

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

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

1. The Triumphal Entry 11:1-11

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

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

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

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

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

C. Jesus teaching on Mt. Olivet ch. 13

1. The setting 13:1-4

2. Warnings against deception 13:5-8

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

4. The coming crisis 13:14-23

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

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

7. The concluding exhortation 13:33-37

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

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

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

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

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

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

2. Jesus' Roman trial 15:2-20

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

VIII. The Servant's resurrection ch. 16

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

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

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

2. Jesus' ascension 16:19-20

Constable: Mark

Mark

Bibliography

Adams, J. McKee. Biblical Backgrounds. Nashville: Broadman Press, 1965.

Alexander, Joseph Addison. The Gospel According to Mark. 1881. Reprint ed. London: Banner of Truth, 1960.

Alexander, William M. Demonic Possession in the New Testament: Its Relations Historical, Medical, and Theological. Edinburgh: T. & T. Clark, 1902.

Anderson, Hugh. The Gospel of Mark. New Century Bible series. Greenwood, S. C.: Attic Press, 1976.

Andrews, Samuel J. The Life of Our Lord Upon the Earth. 1862. Reprint ed. Grand Rapids: Zondervan Publishing House, 1954.

Bailey, Mark L., and Constable, Thomas L. The New Testament Explorer. Nashville: Word Publishing, 1999.

Beasley-Murray, G. R. A Commentary on Mark Thirteen. London: Macmillan, 1957.

Best, E. The Temptation and the Passion. Cambridge: Cambridge University Press, 1965.

Bishop, Eric F. F. Jesus of Palestine: The Local Background to the Gospel Documents. London: Lutterworth, 1955.

Blunt, A. W. F. The Gospel According to Saint Mark. The Clarendon Bible series. Oxford: Clarendon Press, 1929.

Boobyer, G. H. "Mark II, 10a and the Interpretation of the Healing of the Paralytic." Harvard Theological Review 47 (1954):115-20.

Bratcher, R. G., and Nida, E. A. Translator's Handbook on Mark. Leiden: E. J. Brill, 1961.

Brown, William E. "The New Testament Concept of the Believer's Inheritance." Th.D. dissertation, Dallas Theological Seminary, 1984.

Bruce, Alexander Balmain. "The Synoptic Gospels." In The Expositor's Greek Testament. Edited by W. Robertson Nicoll. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1910.

Burgon, John W. The Last Twelve Verses of the Gospel According to S. Mark. 1871. Reprint ed. N. c.: Sovereign Grace Book Club, 1959.

Calvin, John. Commentary on a Harmony of the Evangelists. 3 vols. Grand Rapids: Baker Book House, 1979.

Carl, Harold F. "Only the Father Knows: Historical and Evangelical Responses to Jesus' Eschatological Ignorance in Mark 13:32." A paper presented to the Annual Meeting of the Evangelical Theological Society, Nov. 16, 2000, Nashville, TN.

Carrington, P. According to Mark. Cambridge: Cambridge University Press, 1960.

Chantry, Walter J. "Does the New Testament Teach the Fourth Commandment?" The Banner of Truth 325 (October 1990):18-23.

Clarke, W. N. "Commentary on the Gospel of Mark." In An American Commentary. 1881. Reprint ed. Phildelphia: American Baptist Publication Society, n. d.

Cole, R. A The Gospel According to Mark. Tyndale New Testament Commentaries series. 2nd ed. Leicester: Inter-Varsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1989.

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

_____. "St. Mark 13." Scottish Journal of Theology 6 (April 1953):165-96; (July 1953):287-303; 7 (April 1954):284-303.

Davis, C. Truman. "The Crucifixion of Jesus. The Passion of Christ from a Medical Point of View," Arizona Medicine 22:3 (March 1965):185-87.

Decker, Rodney J. "The Use of euthys (immediately') in Mark." Journal of Ministry and Theology 1:1 (Spring 1997):90-121.

A Dictionary of the Bible. Edited by James Hastings. 1906 ed. S.v. "Numbers, Hours, Years, and Dates," by W. M. Ramsay, extra volume:473-84.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Donahue, J. R. "Tax Collectors and Sinners: An Attempt at Identification." Catholic Biblical Quarterly 33 (1971):39-61.

Doriani, Daniel. "The Deity of Christ in the Synoptic Gospels." Journal of the Evangelical Theological Society 37:3 (September 1994):333-50.

Earle, Ralph. The Gospel According to Mark. The Evangelical Commentary on the Bible series. Grand Rapids: Zondervan Publishing House, 1957.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Popular ed. Grand Rapids: Baker Book House, 1974.

Edersheim, Alfred. The Temple: Its Ministry and Services. London: Religious Tract Society, n. d.

Edwards, James R. "The Authority of Jesus in the Gospel of Mark." Journal of the Evangelical Theological Society 37:2 (June 1994):217-33.

Ellenburg, B. Dale. "A Review of Selected Narrative-Critical Conventions in Mark's Use of Miracle Material." Journal of the Evangelical Theological Society 38:2 (June 1995):171-80.

English, E. Schuyler. "A Neglected Miracle." Bibliotheca Sacra 126:504 (October-December 1969):300-5.

Garlington, Don B. "Jesus, the Unique Son of God: Tested and Faithful." Bibliotheca Sacra 151:603 (July-September 1994):284-308.

Gould, Ezra P. A Critical and Exegetical Commentary on the Gospel According to St. Mark. Internationa Critical Commentary series. Edinburgh: T. & T. Clark, 1896.

Grassi, Joseph A. "Abba, Father (Mark 14:36): Another Approach." Journal of the American Academy of Religion 50:3 (September 1982):449-58.

Grassmick, John D. "Mark." In Bible Knowledge Commentary: New Testament, pp. 95-197. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Green, Michael P. "The Meaning of Cross-Bearing." Bibliotheca Sacra 140:558 (April-June 1983):117-33.

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

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

Heil, John Paul. "Mark 14, 1-52: Narrative Structure and Reader Response." Biblica 71:3 (1990):305-32.

Hellerman, Joseph H. "Challenging the Authority of Jesus: Mark 11:27-33 and Mediterranean Notions of Honor and Shame." Journal of the Evangelical Theological Society 43:2 (June 2000):213-28.

Hiebert, D. Edmond Mark: A Portrait of the Servant. Chicago: Moody Press, 1974.

Hodges, Zane C. "The Blind Men at Jericho." Biblitheca Sacra 122:488 (October-December 1965):319-30.

_____. "The Women and the Empty Tomb." Bibliotheca Sacra 123:492 (October-December 1966):301-9.

Hoehner, Harold W. Chronological Aspects of the Life of Christ. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

Hort, A. F. The Gospel According to St. Mark. 1902. Reprint ed. Cambridge: Cambridge University Press, 1928.

Hunter, A. M. The Gospel According to Saint Mark. Torch Bible Commentary series. London: SCM, 1967.

Jamieson, Robert; Fausset, A. R.; and Brown, David. A Commentary Critical and Explanatory on the Old and New Testaments. 2 vols. Hartford: S. S. Scranton, n. d.

Jeremias, Joachim The Eucharistic Words of Jesus. 2nd ed. New York: Scribners, 1966.

_____. New Testament Theology. New York: Scribners, 1971.

_____. The Parables of Jesus. Translated by S. H. Hooke. London: SCM, 1963.

Johnson, S. Lewis, Jr. "The Gift of Tongues and the Book of Acts." Bibliotheca Sacra 120:480 (October-December 1963):309-11.

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

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

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

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

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

Lenski, Richard C. H. The Interpretation of St. Mark's Gospel. Minneapolis: Wartburg Press, 1946.

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

MacArthur, John A., Jr. The Gospel According to Jesus. Grand Rapids: Zondervan Publishing House, Academie Books, 1988.

Maclaren, Alexander. "St. Mark." In Expositions of Holy Scripture. Vol. 8. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1944.

Maclear, G. F. "The Gospel According to St. Mark." In Cambridge Bible for Schools and Colleges. Cambridge: Cambridge University Press, 1890.

Martin, R. P. Mark: Evangelist and Theologian. Grand Rapids: Zondervan Publishing House, 1972.

Matera, Frank J. "The Prologue as the Interpretitive Key to Mark's Gospel." Journal for the Study of the New Testament 34 (October 1988):3-20.

Merrill, Eugene H. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament. London: United Bible Societies, 1971.

Meyer, Heinrich August Wilhelm. "Critical and Exegetical Hand-Book to the Gospels of Mark and Luke." In Meyer's Critical and Exegetical Commentary on the New Testament. Translated, revised, and edited by William P. Dickson. New York: Funk & Wagnalls, 1884.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morison, James. A Practical Commentary on the Gospel According to St. Mark. 8th ed. London: Hodder & Stoughton, 1896.

Moule, C. F. D. The Gospel According to Mark. The Cambridge Bible Commentary series. Cambridge: Cambridge University Press, 1965.

Moulton, James Hope, and Milligan, George. The Vocabulary of the Greek Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1930.

Murray, John. Divorce. Philadelphia: Presbyterian and Reformed Publishing Co., 1974.

Nineham, D. E. Saint Mark. Pelical Gospel Commentary series. Baltimore: Penguin Books, 1963.

Overstreet, R. Larry. "Roman Law and the Trial of Christ." Bibliotheca Sacra 135:540 (October-December 1978):323-32.

Pentecost, J. Dwight. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

Peterson, Robert A. "Does the Bible Teach Annihilationism?" Bibliotheca Sacra 156:621 (January-March 1999):13-27.

Plummer, Alfred. "The Gospel According to St. Mark" In The Cambridge Greek Testament. 1914. Reprint ed. Cambridge: Cambridge University Press, 1938.

Rawlinson, A. E. J. The Gospel According to St. Mark. Westminster Commentaries series. London: Methuen, 1949.

Rhoads, David M., and Michie, Donald M. Mark as Story: An Introduction to the Narrative of a Gospel. Philadelphia: Fortress Press, 1982.

Riddle, Matthew B. "The Gospel According to Mark." In International Revision Commentary on the New Testament. New York: Scribner, 1881.

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.

Wrede, William. The Messianic Secret. 1901. Reprint ed. Cambridge: James Clarke, 1971.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Sadducees," by D. A. Hagner.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p41mar-3@

Haydock: Mark (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MARK.

INTRODUCTION.

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

----------Omnia Græce;

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

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

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

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

Gill: Mark (Book Introduction)

INTRODUCTION TO MARK

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

College: Mark (Book Introduction)

FOREWORD

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

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

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

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

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

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

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

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

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

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

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

AUTHORSHIP

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

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

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

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

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

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

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

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

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

AUDIENCE AND PLACE OF COMPOSITION

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

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

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

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

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

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

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

DATE

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

MAJOR THEMES AND STRUCTURE

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

1. CHRISTOLOGY

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

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

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

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

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

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

2. DISCIPLESHIP

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

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

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

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

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

3. FURTHER OBSERVATIONS ON MARK'S STRUCTURE

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

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

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

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

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

PURPOSE

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

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

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

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

SUMMARY OF INTRODUCTORY CONCLUSIONS

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

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

. Matthew. Grand Rapids: Eerdmans, 1982.

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

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

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

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

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

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

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

. "Herodian Dynasty." DJG 317-326.

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