Text -- Mark 16:19 (NET)

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 16:19

Was received up into heaven ( anelēmpthē eis ton ouranon ).

First aorist passive indicative. Luke gives the fact of the Ascension twice in Gospel (Luk 24:50.) and Act 1:9-11. The Ascension in Mark took place after Jesus spoke to the disciples, not in Galilee (Mar 16:15-18), nor on the first or second Sunday evening in Jerusalem. We should not know when it took place nor where but for Luke who locates it on Olivet (Luk 24:50) at the close of the forty days (Act 1:3) and so after the return from Galilee (Mat 28:16).

Robertson: Mar 16:19

Sat down at the right hand of God ( ekathisen ek dexiōn tou theou ).

Swete notes that the author "passes beyond the field of history into that of theology,"an early and most cherished belief (Act 7:55.; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; Heb 8:1; Heb 10:12; Heb 12:2; 1Pe 3:22; Rev 3:21).

Wesley: Mar 16:19

How seasonable is he called by this title! After he had spoken to them - For forty days. Luk 24:50.

JFB: Mar 16:19

An epithet applied to Jesus by this Evangelist only in Mar 16:19-20, when He comes to His glorious Ascension and its subsequent fruits. It is most frequent in Luke.

JFB: Mar 16:19

See on Luk 24:50-51.

JFB: Mar 16:19

This great truth is here only related as a fact in the Gospel history. In that exalted attitude He appeared to Stephen (Act 7:55-56); and it is thereafter perpetually referred to as His proper condition in glory.

Clarke: Mar 16:19

After the Lord had spoken - These things, and conversed with them for forty days, he was taken up into heaven, there to appear in the presence of God for us.

Calvin: Mar 16:19

Mar 16:19.And after the Lord had thus spoken to them The Evangelist Matthew, having extolled in magnificent language the reign of Christ over the whole world, says nothing about his ascension to heaven. Mark, too, takes no notice of the place and the manner, both of which are described by Luke; for he says that the disciples were led out to Bethany, that from the Mount of Olives, (Mat 24:3,) whence he had descended to undergo the ignominy of the cross, he might ascend the heavenly throne. Now as he did not, after his resurrection, appear indiscriminately to all, so he did not permit all to be the witnesses of his ascension to heaven; for he intended that this mystery of faith should be known by the preaching of the gospel rather than beheld by the eyes.

TSK: Mar 16:19

after : Mat 28:18-20; Luk 24:44-50; Joh 21:15, Joh 21:22; Act 1:2, Act 1:3

he was : Luk 9:51, Luk 24:50,Luk 24:51; Joh 13:1, Joh 16:28, Joh 17:4, Joh 17:5, Joh 17:13; Act 1:10,Act 1:11, Act 2:33, Act 3:21; Eph 1:20-22, Eph 4:8-11; Heb 1:3, Heb 4:14, Heb 6:20, Heb 7:26, Heb 8:1, Heb 9:24; Heb 10:12, Heb 10:13, Heb 10:19-22, Heb 12:2; 1Pe 3:22; Rev 3:21

and sat : Psa 110:1; Act 7:55, Act 7:56; 1Co 15:24, 1Co 15:25; 1Pe 3:22; Rev 3:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 16:19

He was received up into heaven - In a cloud from the Mount of Olives. See Act 1:9.

The right hand of God - We are not to suppose that God has hands, or that Jesus sits in any particular direction from God. This phrase is taken from the manner of speaking among men, and means that he was exalted to honor and power in the heavens. It was esteemed the place of the highest honor to be seated at the right hand of a prince. So, to be seated at the right hand of God, means that Jesus is exalted to the highest honor of the universe. Compare Eph 1:20-22.

Poole: Mar 16:19

Matthew saith nothing of our Saviour’ s ascension. Mark speaketh of it very shortly. Luke saith, And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy. And again gives us this part of this history most fully, Act 1:1-12 . We shall in our notes on Luk 24:51-53 speak more fully to this. We are told, Act 1:3 , that Christ was forty days upon the earth after his resurrection, and, Act 1:9 , that a cloud did receive him. He is said to sit on the right hand of God, to distinguish him from angels, whose places are but places of ministration.

Haydock: Mar 16:19

By these words it is not to be understood that Jesus is to be confined to that particular posture of body, or that the Father has any hands, or any human shape; for God is a pure, incorporeal, and all-perfect Spirit. The image of God, as he is in himself, comes not within the reach of our mortal senses. When the Scripture, therefore, speaks of God, it uses such imagery of language as is adapted to our senses, that it may thereby convey to us some imperfect knowledge of those sublime mysteries, which are ineffable in themselves, and incomprehensible to our understanding. Thus we are informed that Jesus Christ sits at the right hand of God, the Father Almighty, to signify that, as man, our Lord is raised to the height of glory, and to that supreme beatitude, than which there is nothing higher, and nothing greater in the whole bliss of heaven; and that he moreover holds the same sovereign dominion with the Father over all creatures; because, as God, he is equal to the Father in power, in wisdom, and in all perfection. See Pouget, p. 256. ed. in fol. ---

On the right hand of God. Jesus Christ, our Redeemer, was not man only, but truly God, the same God with his eternal Father: and hereby is signified that the person, who took upon him human nature, and became man, is equal in dignity with the Father: he, who, as man, ascended into heaven. [2] When St. Jerome says that most Greek copies wanted this chapter, he speaks not of chapters according to our present division, but only of the last 12 verses, which formerly made what was called a little chapter: yet these twelve verses must have been omitted in those manuscripts by some negligent transcribers. Now they are found in all, both Latin and Greek copies. They are found in the Canons of Eusebius on the Gospels; in St. Jerome in several places; in St. Ambrose, lib. iii, in Luc. tom. iii, p. 292. Ed. Paris, an. 1582; in St. Augustine, lib. iii, de consensu Evang. chap. xxv, tom. 3, part 2, p. 142, &c. (Witham) ---

St. Gregory of Nyssa, (orat. 2. de Resurr.) says, that the best copies of St. Mark's gospel finished with the 8th verse, a trembling and fear had seized them: Greek: En tois akribesterois to Kata Markon Euanggelion mekri tou ephobounto gar, echei to telos. It is the very generally received sentiment of the learned, that the last 12 verses were given by St. Mark; and the most probable reason yet offered for the omission of them in various copies is, that the transcribers followed a mutilated copy, where the last page was wanting. (Bible de Vence)

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

[BIBLIOGRAPHY]

St. Hieron.[St. Jerome,] Ep. ad Hebidiam, q. 3, tom. 4, part 1, p. 172: omnibus Græcis Libris pene hoc capitulum non habentibus.

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

Gill: Mar 16:19

So then, after the Lord,.... The Vulgate Latin and Syriac versions add, "Jesus"; and the Ethiopic version reads, "our Lord, the Lord Jesus"; and both Syriac and Persic read, "our Lord"; which is common in these versions, where the word "Lord" is used:

had spoken unto them; the disciples, the above words, which commissioned them where to go, what to do, and what to say; and what should follow them, for the confirmation of their mission and doctrine:

he was received up into heaven; in a cloud, angels attending him, and devils led captive by him, and with a welcome into his Father's presence:

and sat on the right hand of God; the Ethiopic version adds, "his own Father", and which is an evidence of his having done his work, and that to full satisfaction; and is an honour never conferred on angels, or any mere creature; and is a peculiar dignity conferred on the human nature of Christ, in union with his divine person; and here he will remain, till his second coming.

Commentary -- Verse Notes / Footnotes

Geneva Bible: Mar 16:19

^{( 4 )} So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.

^{( 4 )} Christ, having accomplished his office on earth, ascends into heaven, from where (the doctrine of his apostles being confirmed with signs) he will govern his Church, until the world's end.

Commentary -- Verse Range Notes

TSK Synopsis: Mar 16:1-20

1 An Angel declares the resurrection of Christ to three women.

9 Christ himself appears to Mary Magdalene;

12 to two going into the country;

14 then to the apostles;

15 whom he sends forth to preach the gospel;

19 and ascends into heaven.

Maclaren: Mar 16:19

The Enthroned Christ

So then after the Lord had spoken unto them, He was received up into heaven. and sat on the right hand of God.'--Mark 16:19.

How strangely calm and brief is this record of so stupendous an event! Do these sparing and reverent words sound to you like the product of devout imagination, embellishing with legend the facts of history? To me their very restrainedness, calmness, matter-of-factness, if I may so call it, are a strong guarantee that they are the utterance of an eyewitness, who verily saw what he tells so simply. There is something sublime in the contrast between the magnificence and almost inconceivable grandeur of the thing communicated, and the quiet words, so few, so sober, so wanting in all detail, in which it is told.

That stupendous fact of Christ sitting at the right hand of God is the one that should fill the present for us all, even as the Cross should fill the past, and the coming for Judgment should fill the future. So for us the one central thought about the present, in its loftiest relations, should be the throned Christ at God's right hand. It is to that thought of the session of Jesus by the side of the Majesty of the Heavens that I wish to turn now, to try to bring out the profound teaching that is in it, and the practical lessons which it suggests. I desire to emphasise very briefly four points, and to see, in Christ's sitting at the right hand, the revelation of these things:--The exalted Man, the resting Saviour, the interceding Priest, and the ever-active Helper.

I. Christ's Sitting At The Right Hand Of God.

First, then, in that solemn and wondrous fact of Christ's sitting at the right hand of God, we have the exalted Man.

We are taught to believe, according to His own words, that in His ascension Christ was but returning whence He came, and entering into the glory which He had with the Father before the world was.' And that impression of a return to His native and proper abode is strongly conveyed to us by the narrative of His ascension. Contrast it, for instance, with the narrative of Elijah's rapture, or with the brief reference to Enoch's translation. The one was taken by God up into a region and a state which he had not formerly traversed; the other was borne by a fiery chariot to the heavens; but Christ slowly sailed upwards, as it were, by His own inherent power, returning to His abode, and ascending up where He was before.

But whilst this is one side of the profound fact, there is another side. What was new in Christ's return to His Father's bosom? This, that He took His Manhood with Him. It was the Everlasting Son of the Father,' the Eternal Word, which from the beginning' was with God and was God,' that came down from heaven to earth, to declare the Father; but it was the Incarnate Word, the Man Christ Jesus, that went back again. This most blessed and wonderful truth is taught with emphasis in His own words before the Council,' Ye shall see the Son of Man sitting on the right hand of power.' Christ, then, to-day, bears a human body, not, indeed, the body of His humiliation,' but the body of His glory, which is none the less a true corporeal frame, and necessarily requires a locality. His ascension, whithersoever He may have gone, was the true carrying of a real humanity, complete in all its parts, Body, Soul, and Spirit, up to the very throne of God.

Where that locality is it is bootless to speculate. Scripture says that He ascended up far above all heavens'; or, as the Epistle to the Hebrews has it, in the proper translation, the High Priest is passed through the heavens,' as if all this visible material creation was rent asunder in order that He might soar yet higher beyond its limits wherein reign mutation and decay. But wheresoever that place may be, there is a place in which now, with a human body as well as a human spirit, Jesus is sitting at the right hand of God.'

Let us thankfully think how, in the profound language of Scripture, the Forerunner is for us entered'; how, in some mysterious manner, of which we can but dimly conceive, that entrance of Jesus in His complete humanity into the highest heavens is the preparation of a place for us. It seems as if, without His presence there, there were no entrance for human nature within that state, and no power in a human foot to tread upon the crystal pavements of the celestial City, but where He is, there the path is permeable, and the place native, to all who love and trust Him.

We may stand, therefore, with these disciples, and looking upwards as the cloud receives Him out of our sight, our faith follows Him, still our Brother, still clothed with humanity, still wearing a bodily frame; and we say, as we lose Him from our vision,' What is man'? Capable of being lifted to the most intimate part, in the glories of divinity, and though he be poor and weak and sinful here, yet capable of union and assimilation with the Majesty that is on high. For what Christ's Body is, the bodies of them that love and serve Him shall surely be, and He, the Forerunner, is entered there for us; that we too, in our turn, may pass into the light, and walk in the full blaze of the divine glory; as of old the children in the furnace were, unconsumed, because companioned by One like unto the Son of Man.'

The exalted Christ, sitting at the right hand of God, is the Pattern of what is possible for humanity, and the prophecy and pledge of what will be actual for all that love Him and bear the image of Him upon earth, that they may be conformed to the image of His glory, and be with Him where He is. What firmness, what reality, what solidity this thought of the exalted bodily Christ gives to the else dim and vague conceptions of a Heaven beyond the stars and beyond our present experience! I believe that no doctrine of a future life has strength and substance enough to survive the agonies of our hearts when we part from our dear ones, the fears of our spirits when we look into the unknown, inane future for ourselves; except only this which says Heaven is Christ and Christ is Heaven, and points to Him and says, Where He is, there and that also shall His servants be.'

II. Now, Secondly, Look At Christ's Sitting At The Right Hand Of God As Presenting To Our View The Resting Saviour.

That session expresses the idea of absolute repose after sore conflict. It is the same thought which is expressed in those solemn Egyptian colossal statues of deified conquerors, elevated to mysterious union with their gods, and yet men still, sitting before their temples in perfect stillness, with their mighty hands lying quiet on their restful limbs; with calm faces out of which toil and passion and change seem to have melted, gazing out with open eyes as over a silent, prostrate world. So, with the Cross behind, with all the agony and weariness of the arena, the dust and the blood of the struggle, left beneath, He sitteth at the right hand of God the Father Almighty:

The rest of the Christ after His Cross is parallel with and carries the same meaning as the rest of God after the Creation. Why do we read He rested on the seventh day from all His works'? Did the Creative Arm grow weary? Was there toil for the divine nature in the making of a universe? Doth He not speak and it is done? Is not the calm, effortless forthputting of His will the cause and the means of Creation? Does any shadow of weariness steal over that life which lives and is not exhausted? Does the bush consume in burning? Surely not. He rested from His works, not because He needed to recuperate strength after action by repose, but because the works were per-feet, and in sign and token that His ideal was accomplished, and that no more was needed to be done.

And, in like manner, the Christ rests after His Gross, not because He needed repose even after that terrible effort, or was panting after His race, and so had to sit there to recover, but in token that His work was finished and perfected, that all which He had come to do was done; and in token, likewise, that the Father, too, beheld and accepted the finished work. Therefore, the session of Christ at the right hand of God is the proclamation from Heaven of what He cried with His last dying breath upon the Cross: It is finished!' It is the declaration that the world has had all done for it that Heaven can do for it. It is the declaration that all which is needed for the regeneration of humanity has been lodged in the very heart of the race, and that henceforward all that is required is the evolving and the development of the consequences of that perfect work which Christ offered upon the Cross. So the writer of the Epistle to the Hebrews contrasts the priests who stood daily ministering and offering oftentimes the same sacrifices' which can never take away sin,' with this Man who, after He had offered one sacrifice for sins for ever, sat down at the right hand of God'; testifying thereby that His Cross is the complete, sufficient, perpetual atonement and satisfaction for the sins of the whole world. So we have to look back to that past as interpreted by this present, to that Cross as commented upon by this Throne, and to see in it the perfect work which any human soul may grasp, and which all human souls need, for their acceptance and forgiveness. The Son of Man set at the right hand of God is Christ's declaration, I have finished the work which Thou gavest Me to do,' and is also God's declaration,, This is My beloved Son, in whom I am well pleased.'

III. Once More, We See Here, In This Great Fact Of Christ Sitting At The Right Hand Of God, The Interceding Priest.

So the Scripture declares. The Epistle to the Hebrews over and over again reiterates that thought that we have a Priest who has passed into the heavens,' there to appear in the presence of God for us.' And the Apostle Paul, in that great linked climax in the eighth chapter of the Epistle to the Romans, has it, Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.' There are deep mysteries connected with that thought of the intercession of Christ. It does not mean that the divine heart needs to be won to love and pity. It does not mean that in any mere outward and formal fashion Christ pleads with God, and softens and placates the Infinite and Eternal love of the Father in the heavens. It, at least, plainly means this, that He, our Saviour and Sacrifice, is for ever in the presence of God; presenting His own blood as an element in the divine dealing with us, modifying the incidence of the divine law, and securing through His own merits and intercession the outflow of blessings upon our heads and hearts. It is not a complete statement of Christ's work for us that He died for us. He died that He might have somewhat to offer. He lives that He may be our Advocate as well as our propitiation with the Father. And just as the High Priest once a year passed within the curtain, and there in the solemn silence and solitude of the holy place sprinkled the blood that he bore thither, not without trembling, and but for a moment permitted to stay in the awful Presence, thus, but in reality and for ever, with the joyful gladness of a Son in His own calm home, His habitation from eternity,' Christ abides in the Holy Place; and, at the right hand of the Majesty of the Heavens, lifts up that prayer, so strangely compact of authority and submission: Father, I will that these whom Thou hast given Me be with Me where I am.' The Son of Man at the right hand of God is our Intercessor with the Father. Seeing, then, that we have a great High Priest that is passed through the heavens, let us come boldly to the Throne of Grace.'

IV. Lastly, This Great Fact Sets Before Us The Ever Active Helper.

The right hand of God' is the Omnipotent energy of God; and howsoever certainly the language of Scripture requires for its full interpretation that we should firmly hold that Christ's glorified body dwells in a place, we are not to omit the other thought that to sit at the right hand also means to wield the immortal energy of that divine nature, over all the field of the Creation, and in every province of His dominion. So that the ascended Christ is the ubiquitous Christ; and He who is at the right hand of God' is wherever the power of God reaches throughout His whole Universe.

Remember, too, that it was once given to a man to look through the opened heavens (through which Christ had' passed') and to' see the Son of Man standing '--not sitting--at the right hand of God.' Why to the dying protomartyr was there granted that vision thus varied? Wherefore was the attitude changed but to express the swiftness, the certainty of His help, and the eager readiness of the Lord, who starts to His feet, as it were, to succour and to sustain His dying servant?

And so, dear friends, we may take that great joyful truth that both as receiving gifts for men' and bestowing gifts upon them, and as working by His providence in the world, and on the wider scale for the well-being of His children and of the Church, the Christ who sits at the right hand of God wields, ever with eager cheerfulness, all the powers of omnipotence for our well-being, if we love and trust Him. We may look quietly upon all perplexities and complications, because the hands that were pierced for us hold the helm and the reins, because the Christ who is our Brother is the King, and sits supreme at the centre of the Universe. Joseph's brethren, that came up in their hunger and their rags to Egypt, and found their brother next the throne, were startled with a great joy of surprise, and fears were calmed, and confidence sprang in their hearts. Shall not we be restful and confident when our Brother, the Son of Man, sits ruling all things? We see not yet all things put under' us, but we see Jesus,' and that is enough.

So the ascended Man, the resting Saviour and His completed work, the interceding Priest, and the ever-active Helper, are all brought before us in this great and blessed thought,' Christ sitteth at the right hand of God.' Therefore, dear friends, set your affection on things above. Our hearts travel where our dear ones are. Oh how strange and sad it is that professing Christians whose lives, if they are Christians at all, have their roots and are hid with Christ in God, should turn so few, so cold thoughts and loves thither! Surely where your treasure is there will your heart be also.' Surely if Christ is your Treasure you will feel that with Him is home, and that this is a foreign land. Set your affection,' then, on things above,' while life lasts, and when it is ebbing away, perhaps to our eyes too Heaven may be opened, and the vision of the Son of Man standing to receive and to welcome us may be granted. And when it has ebbed away, His will be the first voice to welcome us, and He will lift us to share in His glorious rest, according to His own wondrous promise, To him that overcometh will I grant to sit with Me in My Throne, even as I also overcame, and am set down with My Father in His Throne.'

THE END

St. Luke

MHCC: Mar 16:19-20

After the Lord had spoken he went up into heaven. Sitting is a posture of rest, he had finished his work; and a posture of rule, he took possession of his kingdom. He sat at the right hand of God, which denotes his sovereign dignity and universal power. Whatever God does concerning us, gives to us, or accepts from us, it is by his Son. Now he is glorified with the glory he had before the world. The apostles went forth, and preached every where, far and near. Though the doctrine they preached was spiritual and heavenly, and directly contrary to the spirit and temper of the world; though it met with much opposition, and was wholly destitute of all worldly supports and advantages; yet in a few years the sound went forth unto the ends of the earth. Christ's ministers do not now need to work miracles to prove their message; the Scriptures are proved to be of Divine origin, and this renders those without excuse who reject or neglect them. The effects of the gospel, when faithfully preached, and truly believed, in changing the tempers and characters of mankind, form a constant proof, a miraculous proof, that the gospel is the power of God unto salvation, of all who believe.

Matthew Henry: Mar 16:19-20

Here is, 1. Christ welcomed into the upper world (Mar 16:19): After the Lord had spoken what he had to say to his disciples, he went up into heaven, in a cloud; which we have a particular account of (Act 1:9), and he had not only an admission, but an abundant entrance, into his kingdom there; he was received up, received in state, with loud acclamations of the heavenly hosts; and he sat on the right hand of God: sitting in a posture of rest, for now he had finished his work, and a posture of rule, for now he took possession of his kingdom; he sat at the right hand of God, which denotes the sovereign dignity he is advanced to, and the universal agency he is entrusted with. Whatever God does concerning us, gives to us, or accepts from us, it is by his Son. Now he is glorified with the glory he had before the world.

2. Christ welcomed in this lower world; his being believed on in the world, and received up into glory, are put together, 1Ti 3:16. (1.) We have here the apostles working diligently for him; they went forth, and preached every where far and near. Though the doctrine they preached, was spiritual and heavenly, and directly contrary to the spirit and genius of the world, though it met with abundance of opposition, and was utterly destitute of all secular supports and advantages, yet the preachers of it were neither afraid nor ashamed; they were so industrious in spreading the gospel, that within a few years the sound of it went forth into the ends of the earth, Rom 10:18. (2.) We have here God working effectually with them, to make their labours successful, by confirming the word with signs following, partly by the miracles that were wrought upon the bodies of the people, which were divine seals to the Christian doctrine, and partly by the influence it had upon the minds of the people, through the operation of the Spirit of God, see Heb 2:4. These were properly signs following the word - the reformation of the world, the destruction of idolatry, the conversion of sinners, the comfort of saints; and these signs still follow it, and that they may do so more and more, for the honour of Christ and the good of mankind, the evangelist prays, and teaches us to say Amen. Father in heaven, thus let thy name be hallowed, and let thy kingdom come.

Barclay: Mar 16:9-20

As we saw in the introduction, Mark's gospel really stops at Mar 16:8. We have only to read this passage to see how different it is from the rest of the gospel and it appears in none of the great manuscripts of the gospel. It is a later summary which replaces the ending which either Mark did not live to write or which at some time went astray.

Its great interest is the picture of the duty of the church that it gives to us. The man who wrote this concluding section obviously believed that the church had certain tasks committed to it by Jesus.

(i) The church has a preaching task. It is the duty of the church, and that means that it is the duty of every Christian, to tell the story of the good news of Jesus to those who have never heard it. The Christian duty is to be the herald of Jesus.

(ii) The church has a healing task. Here is a fact we have seen again and again. Christianity is concerned with men's bodies as well as men's minds. Jesus wished to bring health to the body and health to the soul.

(iii) The church has a source of power. We need not take everything literally. We need not think that the Christian is literally to have the power to lift venomous snakes and drink poisonous liquids and take no harm. But at the back of this picturesque language is the conviction that the Christian is filled with a power to cope with life that others do not possess.

(iv) The church is never left alone to do its work. Always Christ works with it and in it and through it. The Lord of the church is still in the church and is still the Lord of power.

And so the gospel finishes with the message that the Christian life is lived in the presence and the power of him who was crucified and rose again.

Constable: Mar 16:1-20

VIII. The Servant's resurrection ch. 16

The resurrection of Jesus is the climax of Mark's Gospel as it is the high point of all the other Gospel accounts. Jesus vindicated His claims to being the divine Son of God, not simply a human messiah, by His resurrection from the dead.

Constable: Mar 16:9-20

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

Some interpreters believe Mark ended his Gospel with verse 8. This seems unlikely since if he did he ended it with an example of disciples too fearful and amazed to bear witness to the resurrected Jesus. Throughout this Gospel we have noted many unique features that appeal to disciples to serve God by bearing bold witness to Jesus even in spite of persecution and suffering. The women's example would hardly be a good example for Mark to close his Gospel with.

The ending of Mark's Gospel is one of the major textual problems in the New Testament. The main reason some interpreters regard verses 9-20 as spurious is this. The two oldest Greek uncial manuscripts of the New Testament (fourth century), Codex Sinaiticus (Aleph) and Codex Vaticanus (B), plus many other old manuscripts, do not contain them. Moreover the writings of some church fathers reflect no knowledge of these verses. On the other hand, verses 9-20 do appear in the majority of the old manuscripts, and other church fathers refer to them.⁴¹² Some interpreters believe the vocabulary, style, and content of these verses argue against Mark's authorship of them.⁴¹³ This has led many modern scholars to conclude that verses 9-20 were not part of Mark's original Gospel.⁴¹⁴

However the abruptness of the end of the Gospel, if it ended with verse 8, has convinced most scholars that there must have been another ending that disappeared early in church history. Many who hold this view also believe the early church supplied verses 9-20 to provide a smoother conclusion to the Gospel. Many evangelicals believe that the present ending is the inspired one, and for reasons presently unknown to us it was not a part of existing copies of some very old manuscripts.⁴¹⁵ Another evangelical view is that Mark ended his Gospel with verse 8, or his ending beyond verse 8 was lost. Someone else or others compiled an ending out of accounts of Jesus' post-resurrection appearances under divine inspiration and added them to form an appropriate ending to Mark's Gospel.⁴¹⁶ I favor the former evangelical view, though the more basic issue is the inspiration of verses 9-20.⁴¹⁷ I believe these verse are divinely inspired.

Constable: Mar 16:19-20

2. Jesus' ascension 16:19-20 (cf. Luke 24:50-53; Acts 1:9-12)

16:19 This event happened 40 days after the appearances that Mark just recorded (cf. Acts 1:3). Mark narrated the ascension and session of Jesus simply. The title "Lord Jesus" occurs only here and in Luke 24:3 in the Gospels. Jesus of Nazareth became Lord to His disciples, in the sense of sovereign master, following His resurrection. He was that always, but the Resurrection taught the disciples that that is what He was.

Jesus had predicted His ascension in veiled terms (14:7). The disciples witnessed this. They did not witness His seating in heaven. The Old Testament anticipated Messiah's seating in heaven before His return to reign (Ps. 110:1). The disciples learned that that session would occur between Jesus' two advents, not before His first advent (cf. Acts 2:33-35; 7:56). Jesus' present seated position at the Father's right hand pictures His finished work on earth for the time being and His authority as the executor of God's will now.⁴²³

16:20 However, Jesus' work on earth also continued through His disciples. It was a continuation of Jesus' work on earth in a real sense because He continued to work with them and confirmed their preaching with signs (cf. Acts 1:1-2). These first disciples provided a positive example for all succeeding generations of disciples to follow. Thus the Gospel ends on a positive note.

This task of evangelizing continued in Rome among the disciples who first received this Gospel. This account of the good news about Jesus Christ (1:1) would have been a particular encouragement to those disciples. They faced the choice of whether to take a public stand as Christians and suffer the loss of real estate, personal property, employment, and even their lives or to lie low. They had to offer a pinch of incense in worship of "divine" Caesar as Roman citizens. To do so compromised their exclusive commitment to Jesus as Lord. To fail to worship Caesar cost them dearly. This Gospel is particularly helpful for disciples who face similar challenges in their own time and place in history.

College: Mar 16:1-20

MARK 16

P. THE RESURRECTION (16:1-8)

¹ When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so that they might go to anoint Jesus' body. ² Very early on the first day of the week, just after sunrise, they were on their way to the tomb ³ and they asked each other, " Who will roll the stone away from the entrance of the tomb?"

⁴ But when they looked up, they saw that the stone, which was very large, had been rolled away. ⁵ As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed.

⁶" Don't be alarmed," he said. " You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid him. ⁷ But go, tell his disciples and Peter, 'He is going ahead of you into Galilee. There you will see him, just as he told you.'"

⁸ Trembling and bewildered, the women went out and fled from the tomb. They said nothing to anyone, because they were afraid.

However one assesses the problem of the ending of Mark (16:9-20), the story of the resurrection completes the climax of the book. Jesus' death is followed by his triumph over death.

1-3. The visit of the three women was quite early on the first day of the week, not long after sunrise. Because of the sabbath and then the darkness after the sunset which began the first day of the week, this was the first opportunity they had to anoint Jesus' body for burial. Typically the body would be anointed with oil (by rubbing or pouring) and/or treated with spices. Oil and spices could be combined in a fragrant oil. That seems to be the case here since the verb " anoint" (ajleivfw, aleiphô) is used with reference to the spices.

The boulder or disc-shaped carved stone at the entrance to the tomb was large enough that the three women anticipated needing help to move it. Obviously, they did not anticipate it being moved already. In all of the Gospel accounts the disciples seem quite surprised by the resurrection, even though Jesus had repeatedly predicted it. They did not understand (cf. Mark 9:10, 31-32).

4-5. The large stone had been rolled back. So they entered the tomb to find a young man sitting on the right side. The young man's white robe suggests what Matt 27:2-3 specifies: he was an angel. The women apparently recognized him as such and they were alarmed.

6-7. The women's alarmed reaction and the initial reassurance of the angel are standard parts of angelic appearances (cf. Luke 1:12-13, 28-30; 2:9-10). The angel's message has two parts. First, he declares that Jesus has risen. They had seen not only the tomb, but " where he was laid" (15:47). Now the angel uses that awareness to show them that " the place where they laid him" is vacant.

The second part of the young man's message is a message to the disciples and to Peter. Peter is perhaps singled out because of his denials of Jesus. It was in the very context of Jesus' prediction concerning all of them deserting him and Peter denying him that he had said " after I am raised up, I will go before you to Galilee" (14:28). The message the women are to take to Peter and the others recalls that resurrection promise and assures them that they will see him in Galilee.

8. Although the ending of Mark's Gospel is uncertain (see the appendix on 16:9-20), there is some probability that he intended to end with this verse. If so, then the Gospel ends on the note of the women's overwhelming awe in response to their experience at the tomb. Every item in v. 8 underscores this point. The more literal translation of the NRSV accurately portrays the two sections of Mark's sentence and how each begins with an action that is then grounded in the women's sense of awe:

a) " So they went out and fled from the tomb, for terror and amazement had seized them; and

b) they said nothing to anyone, for they were afraid."

Three words described their emotional state: " terror," " amazement," and " afraid." Two actions demonstrate the same: they " fled from the tomb" and " they said nothing to anyone." Of course their silence was temporary. Of course they and others saw the risen Lord. The other Gospels enter into what happened next. But if Mark stopped here these events are all left to the implied future of the story. The point of vv. 1-8 might be paraphrased as follows: " He has risen! You will see him! How awesome!"

Q. POST-RESURRECTION APPEARANCES (16:9-20)

The text critical problem concerning these verses is discussed in the appendix. Although I am inclined to think that Mark ended his book at 16:8, the problem is difficult and divergent opinions ought to be respected. Furthermore, the material in vv. 9-20 is in harmony with the other Gospels and may be studied with profit. Therefore I have chosen to comment on these verses.

These verses emphasize two themes: faith and mission. The emphasis on faith can be seen in the following phrases: " they did not believe it" (v. 11), " they did not believe them either" (v. 13), " he rebuked them for their lack of faith and their stubborn refusal to believe" (v. 14), " whoever believes and is baptized will be saved, but whoever does not believe will be condemned" (v. 16), and " these signs will accompany those who believe" (v. 17). The theme of faith is also undergirded by the appearances of Jesus, the testimony of those who saw him, and the emphasis (in vv. 17-18 and 20) on confirmatory signs.

The emphasis on mission can be seen in the following phrases: " she went and told those who had been with him" (v. 10), " they returned and reported it to the rest" (v. 13), " go into all the world and preach the good news to all creation" (v. 15), and " then the disciples went out and preached everywhere" (v. 20).

These verses do form another fitting ending to the Gospel. They call the reader to believe the message and to proclaim it to others.

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

⁹ When Jesus rose early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons. ¹⁰ She went and told those who had been with him and who were mourning and weeping. ¹¹ When they heard that Jesus was alive and that she had seen him, they did not believe it.

Verse 9 reemphasizes that Jesus rose on the first day of the week. Mary Magdalene was first introduced in 15:40. This verse adds the observation that Jesus had exorcised seven demons from her. Luke 8:2 also refers to this exorcism, but none of the Gospels provide an account of the story. The main point in this paragraph is that Mary told the disciples she had seen Jesus alive, but they did not believe her. Appearances to Mary Magdalene are also found in Matt 28:9 (with others) and John 20:11-18.

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

¹² Afterward Jesus appeared in a different form to two of them while they were walking in the country. ¹³ These returned and reported it to the rest; but they did not believe them either.

This brief report is apparently the same story as Luke 24:13-35 tells in some detail about two disciples on the road to Emmaus. The point emphasized in these two brief verses is that the two disciples saw and reported that Jesus was alive, but the others did not believe.

3. The Appearance to and Commission of the Eleven

(16:14-18)

¹⁴ Later Jesus appeared to the Eleven as they were eating; he rebuked them for their lack of faith and their stubborn refusal to believe those who had seen him after he had risen.

¹⁵ He said to them," Go into all the world and preach the good news to all creation. ¹⁶ Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. ¹⁷ And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; ¹⁸ they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well."

14. The reason the number is now eleven is of course due to Judas' betrayal. This verse resonates with the two previous stories in which the disciples refused to believe the testimony of Mary Magdalene and then of the two unnamed disciples. It implicitly warns the reader not to follow " their lack of faith and their stubborn refusal to believe."

15-16. Jesus commissions the eleven to go into all the world and preach the gospel. At this point in the story the gospel must be the good news about Jesus Christ, especially the good news that he rose from the dead. This good news calls for a response. Those who hear it should believe it and be baptized. Those who do so will be saved. Those who do not believe (it goes without saying that unbelievers will not be baptized) will be condemned. Salvation and condemnation here presumably refer to eternity in heaven or hell.

17-18. The miracles Jesus speaks of in these verses are viewed as " signs" (shmei'a, sçmeia) acts which point beyond themselves to the truth of the message. The book of Acts provides examples of most of the signs that Jesus says would be performed by those who accepted the gospel. Healings, exorcisms, and tongue-speaking are frequent occurrences in Acts. On one occasion Paul was accidentally bitten by a poisonous snake, but the poison had no effect on him (Acts 28:3-6). The reference to drinking deadly poison presumably refers to occasions in which a disciple might be forced to drink poison as a form of execution for his or her faith, but would be protected by the Lord. Of course this is not a blanket promise of protection. The New Testament records examples both of miraculous protection (e.g., Acts 12:3-10) and of martyrdom (e.g., Acts 12:2).

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

¹⁹ After the Lord Jesus had spoken to them, he was taken up into heaven and he sat at the right hand of God. ²⁰ Then the disciples went out and preached everywhere, and the Lord worked with them and confirmed his word by the signs that accompanied it.

19. The phrase " Lord Jesus" is common in Acts and in Paul's writings. Otherwise, it occurs here, once in Luke (24:3), and twice in Revelation (22:20-21). Jesus ascended from the disciples to the right hand of God. The reference to " the right hand of God" echoes Ps 110:1 as in Mark 14:62 where Jesus told the Sanhedrin they would " see the Son of Man sitting at the right hand of the Mighty One."

20. The disciples did what Jesus told them to do. They " went out" (" Go into all the world" ) and " preached everywhere" (" and preach the good news to all creation" ). And the Lord fulfilled his promise concerning the confirmatory signs (cf. vv. 17-18).

APPENDIX

THE TEXT CRITICAL PROBLEM OF MARK 16:9-20

It is unfortunate that the ending of Mark is uncertain, but it is important not to overrate the significance of the problem. There is no doctrine or practice discussed in vv. 9-20 that is not taught elsewhere in the New Testament. The only religious practices which need 16:9-20 as their basis are snake handling and poison drinking. And these practices are, of course, erroneously based on v. 18, which is not recommending that Jesus' disciples deliberately pick up snakes or drink poison as religious ceremonies.

There are actually five different endings represented in the ancient manuscripts, versions, and church fathers:

1) After v. 8 one Old Latin manuscript provides what is called the " shorter ending" of Mark: " And all that had been commanded them they told briefly to those around Peter. And afterward Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation" (NRSV).

2) After v. 8 several manuscripts and versions add this " shorter ending" plus the " longer ending," vv. 9-20.

3) One manuscript (Washingtonianus) contains the " longer ending," vv. 9-20, in an expanded version with a long addition between vv. 14 and 15: " And they excused themselves saying, 'This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to prevail over the unclean things of the spirits. Therefore reveal your righteousness now' - thus they spoke to Christ. And Christ replied to them, 'The term of years of Satan's power has been fulfilled, but other terrible things draw near. And for those who have sinned I was handed over to death, that they may return to the truth and sin no more, that they may inherit the spiritual and imperishable glory of righteousness that is in heaven.'"

4) The majority of witnesses conclude the book with vv. 9-20, although some of them provide a critical note or sign indicating an awareness that there was a problem with the ending after v. 8.

5) The two oldest and best manuscripts (Sinaiticus and Vaticanus), one late manuscript (304), several ancient versions, and some of the church fathers end the book after v. 8. In the time of Eusebius (early fourth century) and Jerome (late fourth, early fifth) " almost all" of the Greek manuscripts known to these church leaders ended at v. 8.

The first three alternatives can be immediately dismissed as poorly attested. The last two are the viable alternatives. The issue is whether vv. 9-20 were written by Mark or added to the text by a scribe who either composed them for this purpose or found them already existing and joined them to Mark.

In the twentieth century most New Testament text critics (those who study the ancient texts), commentators, and translators have concluded that Mark did not write vv. 9-20. The primary reasons for doubting that Mark penned vv. 9-20 are:

1) The best ancient manuscripts (Sinaiticus and Vaticanus) both omit vv. 9-20. Furthermore, Eusebius and Jerome indicate that most Greek manuscripts of the fourth and early fifth centuries did not have them.

2) Some of the words and grammatical features of vv. 9-20 differ from Mark's usual style. For example, although Mark uses the word kaiv ( kai , " and" ) to begin nearly sixty percent of his sentences, in vv. 9-20 only one sentence begins with kai (v. 15). (But such stylistic judgments are often highly subjective.)

Those who argue that Mark did write vv. 9-20 point out that all or at least some of these verses were known to Irenaeus and probably to Tatian in the late second century. Justin Martyr may have known the long ending at the middle of the second century. This information is important but in the opinion of most scholars it does not overthrow the evidence against the longer ending. As is also true for a number of textual problems in other New Testament books, both the shorter and longer readings existed by the late second century. We are still faced with the problem of deciding between them.

Another reason advanced in favor of Mark having written vv. 9-20 is the opinion that without them Mark does not have a proper ending. Even if that were true, it would not necessarily mean that vv. 9-20 are Mark's original ending. Gundry and others believe the original ending was lost. But most interpreters believe that vv. 1-8 are a proper ending. It was not necessary to end a Gospel by telling several stories of Jesus' post-resurrection appearances. It is clear that Mark believed he did appear. But perhaps he chose to end with the sense of awe created by the empty tomb.

-College Press New Testament Commentary: with the NIV

McGarvey: Mar 16:19-20

CXLIV.
THE ASCENSION.
(Olivet, between Jerusalem and Bethany.)
^bMARK XVI. 19, 20; ^cLUKE XXIV. 50-53; ^eACTS I. 9-12.

   ^b19 So then the Lord Jesus, after he had spoken unto them,  ^e9 And when he had said these things, che led them out until they were over against Bethany: and he lifted up his hands, and blessed them.  51 And it came to pass, while he blessed them, he parted from them [it is significant that our Lord's gesture, when last seen of men, was one of blessing], and eas they were looking, he was taken {ccarried breceived} cup into heaven. aand a cloud received him out of their sight. band [he] sat down at the right hand of God.  ^c52 And they worshipped him,  ^e10 And while they were looking stedfastly into heaven as he went, behold, two men [angels in human form] stood by them in white apparel;  11 who also said, Ye men of Galilee, why stand ye looking into heaven? this Jesus, who was received up from you into heaven shall so come in like manner as ye beheld him going into heaven. [Thus the angels add their testimony to the sureness of our Lord's promise that he will return.]  12 Then returned they unto Jerusalem from the mount called Olivet, cwith great joy;  53 and were continually in the temple, blessing God.  ^b20 And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen.

[FFG 766]

Lapide: Mar 16:1-20

CHAPTER XVI.

 1 An angel declareth the resurrection of Christ to three women. 9 Christ himself appeareth to Mary Magdalene : 12 to two going into the country : 14 then to the apostles, 15 whom he sendeth forth to preach the gospel : 19 and ascendeth into heaven.

 Ver. 1 . And when the Sabbath was past : that is to say, at the beginning of the night before the Lord's day. "After a sad week comes the radiance of a happy day," says the Scholiast.

Mary of Jacob (Vulg.), i.e., Mary, the mother of James the Less and Jude, as the Arabic version gives it, and the wife of Cleopas.

And Salome : the wife of Zebedee, and mother of James and John.

That coming they might anoint Jesus. According to the custom of the Jews, says Theophylact; that the body might be preserved sweet. Spices are of a drying nature. They did not realise the dignity of Christ's Divinity, nor His resurrection. But they loved Him very tenderly, both as a man and a prophet, although now dead.

Ver. 6. Who was crucified : He is risen ; He is not here. "The angel is not ashamed of the cross," says Theophylact, "for in it is the salvation of men." The Interlinear says, "The cross's bitter root is gone; the flower of life with its fruits, which lay in death, has arisen in glory."

Go, tell His disciples. "The women are bid," says the Interlinear, "to announce it to the apostles, because as by a woman (Eve) death was announced, by a woman it might be told that life had risen again."

And Peter. "That him whom a woman had made deny, a woman might make confess," says Druthmar. The Scholiast in S. Jerome adds that "Peter was named especially because he counted himself unworthy of being a disciple, because he had thrice denied his Master." And S. Gregory ( Hom. 21, in Evang.) says, "If the angel had not named Peter, he would not have dared to come among the disciples. He is called, therefore, by name, that he might not despair."

Ver. 8. For a trembling (of body) and fear (of mind) had seized them. Theophylact says, "έκστασις, that is, stupor, at the sight of the angel had come on them." But this astonishment was mingled with intense joy. For they were astounded and were glad at the wonderful things which they heard, even that Jesus their beloved was risen from the dead.

For they were afraid. Not only because of the vision of angels, but also "on account of the Jews," says Euthymius, "lest they should appear to have themselves stolen away Jesus; lest they should kill them when they heard that they had proclaimed the resurrection of Jesus: as shortly afterwards the Jews placed Mary Magdalene, Martha, and Lazarus in a ship without oars or sail, and sent them to what would have been certain destruction had not God brought them in safety to Marseilles."

Ver. 9. Magdalene, out of whom He had cast seven devils. Mark adds this to show the power of repentance and love. With these was Magdalene the sinner so inflamed, that she deserved first to see Christ risen again, that from her sinners might learn not to despair, but vehemently to love; for so they shall surpass the Holy Innocents in grace and glory. So Bede, "Because where sin abounded, grace hath superabounded." Bede adds, "A woman was the beginner of transgression. A woman first tasted death, but in Magdalene woman first saw the resurrection, that woman might not bear the perpetual guilt of transgression among men." See what is said on Luk 8:2.

Ver. 12. He appeared in another shape : Arabic, garment, i.e., of a traveller, as they were going into the country: Arabic, to the village ; Gr. into the field, i.e., to a country-house at Emmaus. For, as S. Austin says ( Consens. Evang.), "under the name of country not only villages, but towns and boroughs outside the capital, which was the mother city of all, were wont to be called." These disciples, therefore, were going from Jerusalem into the country, that is, into the neighbouring small town of Emmaus. This place was made a famous city by the Romans, and called Nicopolis, as a monument of their victory in the capture of Jerusalem. This appearance of Christ is the same as that related by S. Luke (Luk 24:13), as is plain from the circumstances, which are the same in both cases. So commentators generally. Euthymius alone thinks they were different, because Mark adds that the Apostles did not believe them when they told them that Christ was risen, whilst Luke intimates the contrary, that they did believe. But the answer is easy, that some believed, but others did not believe.

Ver. 13. Neither did they believe them. This happened by the permission and providence of God. "For this their incredulity was not so much their weakness as it was to become our strength," says S. Gregory. "For the resurrection itself was made manifest to them by many proofs, when they doubted of it. And when we read and acknowledge these things, what else is it but to be confirmed by their doubting?"

Ver. 14. At length He appeared to the eleven as they were at table. The Vulgate has novissime, last of all : Gr. ύστεζον. This was the last appearance of Christ on the day of the resurrection, for S. Mark only relates those appearances which took place on that day. You may say, But if so, He did not appear to the Eleven, but to the Apostles, for S. Thomas was absent. Wherefore Maldonatus thinks that this appearance was that which took place on the Sunday after the resurrection, when Thomas was present. But I say that they are here called the Eleven, although Thomas was absent, because the college of the Apostles after the treachery of Judas was reduced to eleven. That is why they are here called the Eleven, although Thomas was absent. Thus the Decemvirs were called by that name when gathered together, although one or two might be absent.

They did not believe. S. Jerome ( lib. 2, cant. Pelag.) writes that in some Greek codices there is found added after these words as follows: "And they had content, saying, Substance is that world of iniquity which by means of evil spirits suffers not the true power of God to be apprehended: therefore now reveal Thy righteousness." But the Church has expunged all this, for it savours of the heresy of Manes and Montanus.

Ver. 15 . And He said unto them, Go ye into the whole world, and preach the Gospel to every creature. He said this not on Easter day, when He appeared to the Eleven as they sat at meat, but afterwards, when He showed Himself to them and others on a mountain of Galilee, as it is in S. Matt. xxviii. 16, &c. Or it may be that He committed this chief and peculiar office of preaching the Gospel to the Apostles more than once.

Go ye into the whole world, that is to say, not into Judæa only, as ye have done hitherto, but up and down in all directions throughout the world. For it does not seem probable that a few Apostles should have traversed and converted the whole world, especially because in America, lately discovered, no traces of the faith of Christ have been found.

Every creature, i.e., to all nations, as it is in Mat 28:19.

Ver. 16. He that believeth and is baptized shall be saved; but he that believeth not shall be condemned. This saying of Christ is abused to support their heresies, 1st, by the Lutherans, to prove that faith alone without good works is sufficient to salvation. But I reply that the meaning of Christ, as Euthymius, Theophylact, and others have observed, is, he that believeth, &c., i.e., "he that, believing in Christ and receiving His baptism, has been washed from his sins, imbued with the grace of God, and sanctified, he shall be saved," understand, "if he die in that state, retaining the grace of God even unto death." But it is impossible for the baptized to continue in this state of grace if they do not those good works which the law of Christ commands. Also, in the name of faith, or faith and babtism, as the prime requisites, and which, at the beginning of the Church were chiefly to be inculcated upon the Gentiles, all other things consequent upon them must be understood, such as hope, charity, and good works, as I have shown at length in the introduction to S. Paul's Epistles.

2nd The Anabaptists infer from this saying of Christ that little children must not be baptized, because they cannot believe. But I answer, Christ is here speaking of adults. For only adults are able to believe, and all the preceding words apply to adults only. That little children ought to be baptized is plain from the perpetual tradition and practice of the Church, and from the words in S. John iii. 5, "Verily, verily, I say unto you, unless any one be born of water and the Holy Ghost, he cannot enter into the kingdom of God."

S. Augustine adds, and reiterates in various passages, that these words of Christ do refer to infants also in a measure, for as they sinned by the will of Adam, not their own, so likewise they believe by the faith of the Church, in their parents, or those who present them for baptism, not by their own.

3rd The Calvinists gather from these words of Christ that baptism is not necessary for salvation, but that faith only is sufficient, because of it alone, they say, Christ subjoins, But he that believeth not shall be condemned. I reply that under the word believe, i.e., faith, baptism must be understood, which is the sacrament of faith, as well as all the other things which spring from and follow faith, as I have just said. For Mark, studying brevity, left it to the reader to gather from what he had said immediately previous, that these must be understood, or shall not be baptized. For otherwise the antithesis would be imperfect. To complete it we must read as follows, He that believeth and is baptized shall be saved ; but he that believeth not, or is not baptized, shall be condemned, For that baptism is necessary for salvation is plain from the words of Christ in S. John iii. 5, already cited.

Ver. 18. They shall take up serpents. From the places which they infested, and as Euthymius says, "They, shall destroy them, or even take them up in their hands without harm," as S. Paul did the viper. Therefore the Arabic translates, They shall take up serpents in their hands.

And if they shall drink any deadly thing. They shall drink poison unharmed, as the Apostles and many Saints have done.

They shall lay their hands upon the sick, &c. Observe that these signs were necessary in the Primitive Church for proving and strengthening the faith of Christ. Wherefore at that time almost all believers wrought miracles, at least of certain kinds; as, for example, the expulsion of devils from energumens. This is plain from Justin's Dialogue against Trypho, Tertullian ( Apolog.), Lactantius, and others. Many also at that time received in baptism the gift of tongues. See Act 10:47, &c.

Mystically : S. Bernard ( Serm. de Ascens.) says, "The first work of faith which worketh by love is compunction of heart, by which, without doubt, devils are cast out when sins are rooted out of the heart. After that they who believe in Christ speak with new tongues when old things depart but of their mouth, and for the time to come they speak not with the old tongue of our first parents, who declined unto words of wickedness in making excuses for their sins. But when by compunction of the heart, and confession of the mouth, the former sins have been blotted out, in order that men may not backslide, and their latter end be worse than the beginning, it is needful that they take away serpents, that is, extinguish poisonous suggestions, &c. If they shall drink any deadly thing it shall not hurt them. This is, when they feel the stings of concupiscence, they shall not consent. They shall lay their hands upon the sick, and they shall recover. This is, they shall cover their evil affections by good works, and by this medicine they shall be healed."

Ver. 19 He was taken up into heaven. By His divinity communicating to His body the qualities of lightness and fleetness.

"O kingdom of eternal blessedness, where youth never groweth old, where beauty never waneth, nor love groweth cold, where health knows no sickness, where joy never decreaseth, where life hath no end" (S. Augustine, in Solil. c. 39).

 

END OF VOL. III

Commentary -- Other

Critics Ask: Mar 16:19

MARK 16:9-20 —Why is this passage of Scripture omitted in some Bibles?

PROBLEM: Most modern Bibles contain this ending of the Gospel of Mark, including the KJV , ASV , NASB , and the NKJV . However, both the RSV and the NIV set it off from the rest of the text. A note in the NIV says, “Most reliable early manuscripts and other ancient witnesses do not have Mark 16:9-20 .” Were these verses in the original Gospel of Mark?

SOLUTION: Scholars are divided over the authenticity of these verses. Those who follow the received text tradition point to the fact that this text is found in the majority of biblical manuscripts down through the centuries. Thus, they believe it was in the original manuscript of Mark.

On the other hand, those who follow the critical text tradition insist that we should not add evidence, but weigh it. Truth is not determined, they say, by majority vote, but by the most qualified witnesses.   

   They point to the following arguments for rejecting these verses:   

(1) These verses are lacking in many of the oldest and most reliable Greek manuscripts, as well as in important Old Latin, Syriac, Armenian, and Ethiopic manuscripts.

(2) Many of the ancient church fathers reveal no knowledge of these verses, including Clement, Origen, and Eusebius. Jerome admitted that almost all Greek copies do not have it.

(3) Many manuscripts that do have this section place a mark by it indicating it is a spurious addition to the text.

(4) There is another (shorter) ending to Mark that is found in some manuscripts.

(5) Others point to the fact that the style and vocabulary are not the same as the rest of the Gospel of Mark.

Whether or not this piece of text belongs in the original, the truth it contains certainly accords with it. So, the bottom line is that it does not make any difference, since if it does belong here there is nothing in it contrary to the rest of Scripture. And if it does not belong, there is no truth missing in the Bible, since everything taught here is found elsewhere in Scripture. This includes tongues (see Acts 2:1ff ), baptism ( Acts 2:38 ), and God’s 1st century supernatural protection of His messengers unwittingly bitten by poisonous snakes (cf. Acts 28:3-5 ). So, in the final analysis, it is simply a debate about whether this particular text belongs in the Bible, not over whether any truth is missing.   

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 16 (Chapter Introduction)

Overview

Mar 16:1, An Angel declares the resurrection of Christ to three women; Mar 16:9, Christ himself appears to Mary Magdalene; Mar 16:12, to two going into the country; Mar 16:14, then to the apostles; Mar 16:15, whom he sends forth to preach the gospel; Mar 16:19, and ascends into heaven.

Poole: Mark 16 (Chapter Introduction)

CHAPTER 16

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 16 (Chapter Introduction)

(Mar 16:1-8) Christ's resurrection made known the women.

(Mar 16:9-13) Christ appears to Mary Magdalene and other disciples.

(Mar 16:14-18) His commission to the apostles.

(Mar 16:19, Mar 16:20) Christ's ascension.

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 16 (Chapter Introduction)

In this chapter, we have a short account of the resurrection and ascension of the Lord Jesus: and the joys and triumphs which it furnished all believers with, will be very acceptable to those who sympathised and suffered with Christ in the foregoing chapters. Here is, I. Christ's resurrection notified by an angel to the women that came to the sepulchre to anoint him (Mar 16:1-8). II. His appearance to Mary Magdalene, and the account she gave of it to the disciples (Mar 16:9-11). III. His appearance to the two disciples, going to Emmaus, and the report they made of it to their brethren (Mar 16:12, Mar 16:13). IV. His appearance to the eleven with the commission he gave them to set up his kingdom in the world, and full instructions and credentials in order thereunto, (Mar 16:14-18). V. His ascension into heaven, the apostles' close application to their work, and God's owning of them in it (Mar 16:19, Mar 16:20).

Barclay: Mark (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MARK

The Synoptic Gospels

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

The Pedigree Of The Gospels

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

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

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

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

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

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

Mark, The Writer Of The Gospel

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

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

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

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

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

MarkSources Of Information

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

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

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

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

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

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

his instruction to practical needs. without any attempt to give

the Lordwords systematically. So that Mark was not wrong in

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

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

heard."

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

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

The Lost Ending

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

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

The Characteristics Of MarkGospel

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Essential Gospel

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

FURTHER READING

P. Carrington, According to Mark (E)

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

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

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

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

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

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

A. Menzies, The Earliest Gospel (G)

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

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

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

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

C. H. Turner, St Mark (E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

CGT: Cambridge Greek Text

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

Tch: Torch Commentary

WC: Westminster Commentary

E: English Text

G: Greek Text

Barclay: Mark 16 (Chapter Introduction)

Tell Peter (Mar_16:1-8)

The Commission Of The Church (Mar_16:9-20)

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