Text -- Mark 16:9 (NET)

The Longer Ending of Mark

16:9 Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 16:9

When he had risen early on the first day of the week ( anastas prōi prōtēi sabbatou ).

It is probable that this note of time goes with "risen"(anastas ), though it makes good sense with "appeared"(ephanē ). Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses mia in Mar 16:2, but prōtē in Mar 14:12 and the plural sabbatōn in Mar 16:2, though the singular here.

Robertson: Mar 16:9

First ( prōton ).

Definite statement that Jesus appeared (ephanē ) to Mary Magdalene first of all. The verb ephanē (second aorist passive of phainō ) is here alone of the Risen Christ (cf. Eleias ephanē , Luk 9:8), the usual verb being ōphthē (Luk 24:34; 1Co 15:5.).

Robertson: Mar 16:9

From whom ( par' hēs ).

Only instance of para with the casting out of demons, ek being usual (Mar 1:25, Mar 1:26; Mar 5:8; Mar 7:26, Mar 7:29; Mar 9:25). Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luk 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mar 15:40, Mar 15:47; Mar 16:1). The appearance to Mary Magdalene is given in full by Joh 20:11-18.

Vincent: Mar 16:9

The first day of the week ( πρώτῃ σαββάτου )

A phrase which Mark does not use. In Mar 16:2 of this chapter it is μιᾶς σαββάτων

Vincent: Mar 16:9

Out of whom he had cast seven devils

With Mark's well-known habit of particularizing, it is somewhat singular that this circumstance was not mentioned in either of the three previous allusions to Mary (Mar 15:40, Mar 15:47; Mar 16:1).

Vincent: Mar 16:9

Out of whom ( ἀφ ' ἧς )

An unusual expression. Mark habitually uses the preposition ἐκ in this connection (Mar 1:25, Mar 1:26; Mar 5:8; Mar 7:26, Mar 7:29; Mar 9:25). Moreover, ἀπὸ , from, is used with ἐκβάλλειν , cast out, nowhere else in the New Testament. The peculiarity is equally marked if we read with some, παῤ ἧς .

Wesley: Mar 16:9

Joh 20:11.

JFB: Mar 16:9

There is some difficulty here, and different ways of removing it have been adopted. She had gone with the other women to the sepulchre (Mar 16:1), parting from them, perhaps, before their interview with the angel, and on finding Peter and John she had come with them back to the spot; and it was at this second visit, it would seem, that Jesus appeared to this Mary, as detailed in Joh 20:11-18. To a woman was this honor given to be the first that saw the risen Redeemer, and that woman was NOT his virgin-mother.

Clarke: Mar 16:9

Now when Jesus was risen, etc. - This, to the conclusion of the Gospel, is wanting in the famous Codex Vaticanus, and has anciently been wanting in many others. See Wetstein and Griesbach. In the margin of the later Syriac version, there is a remarkable addition after this verse; it is as follows: - And they declared briefly all that was commanded, to them that were with Peter. Afterward Jesus himself published by them, from east to west, the holy and incorruptible preaching of eternal salvation. Amen

Clarke: Mar 16:9

Mary Magdalene - It seems likely that, after this woman had carried the news of Christ’ s resurrection to the disciples, she returned alone to the tomb; and that it was then that Christ appeared to her, Joh 20:1-12; and a little after he appeared to all the women together, Mat 28:9; Luk 24:16.

Defender: Mar 16:9

There is an obvious change in Mark's narrative between Mar 16:8 and Mar 16:9. Many modern scholars believe that Mar 16:9-20 constitute a later addition by some writer other than Mark. Two of the most ancient Greek manuscripts terminate Mark's gospel with Mar 16:8, even though this would leave it with a very abrupt and unlikely ending. The verses in question do appear in the large majority of the ancient manuscripts, even though they are not as old as the "Sinaiticus" and "Vaticanus" manuscripts. The verses are also quoted by at least two of the important church fathers whose writings predate even these two manuscripts. Furthermore, the events described in this passage give every evidence of being true and significant, and there is no internal evidence that it is not a part of the inspired text. Even if it was added later, either by Mark himself or someone else, there is no good reason not to accept it as genuine Scripture.

Defender: Mar 16:9

It is a testimony to God's grace that Mary Magdalene, once a demon-possessed sinner, was given the privilege of being first to see and speak with the resurrected Christ (Joh 20:11-17)."

TSK: Mar 16:9

the first : Joh 20:19; Act 20:7; 1Co 16:2; Rev 1:10

he appeared : Mar 15:40,Mar 15:47; Luk 24:10; Joh 20:14-18

out : Luk 8:2

Commentary -- Word/Phrase Notes (per Verse)

Poole: Mar 16:9-11

Ver. 9-11. Concerning this appearance of Christ to Mary Magdalene,

See Poole on "Mat 28:9" , See Poole on "Joh 20:14" , and following verses to Joh 20:17 who gives a more full account than any other of this appearance.

Haydock: Mar 16:9

This appearance of our Saviour is more fully related by St. John. Our Lord arose early from the monument in which he had been placed late in the evening, thus fulfilling the words of the psalmist: In the evening weeping shall have place, and in the morning gladness. (Psalm xxix.) (Ven. Bede) ---

Rising early. It appears from this that our Saviour arose early, about sunrise, as was the sentiment of St. Augustine; though St. Gregory seems to think that he arose at midnight, in the same manner as Samson, who was a figure of Christ, arose in the middle of the night and carried away the gates of Gaza. If we follow this opinion, we must understand the word early as referring to the verb appeared, not to the participle rising, and then the sentence will be: he rising, (having arisen) appeared early the first day of the week. The first interpretation, however, of St. Augustine seems more agreeable to the text: he rising early the first day of the week, appeared, &c.

Gill: Mar 16:9

Now when Jesus was risen early the first day of the week,.... Though the word "Jesus" is not in the text, it is rightly supplied; for of the rising of no other, can the words be understood; and so the Persic version supplies "Messiah", or "Christ"; that Jesus rose from the dead on the first day of the week, agrees with the accounts of all the evangelists, and is here expressly affirmed; the phrase, "the first day of the week", is so indeed placed, as that it may be thought to connected with the following words; as it is by some; fancying there would otherwise be a disagreement with Mat 28:1, whereas there is none; See Gill on Mat 28:1 though it is true also, that he did appear on that day to Mary Magdalene, it being the same day he rose from the dead. But the true reading and pointing are as here placed; and the phrase belongs to, and points out the day of Christ's rising from the dead; and which ambiguity is removed in the Syriac version, which renders it, "now early on the first day of the week he rose"; and so the Persic version, "the Messiah", or "Christ, therefore on the morning of the, first day, rose from the dead": and that he rose early on that day, is clear from the women, who set out at the end of the sabbath, when that was past and over; and got to the sepulchre by the time the day dawned; and one of them, while it was dark, and all of them by break of day, at least by sunrising, and he was then risen:

he appeared first to Mary Magdalene; in the habit of a gardener, for whom she took him at first; and this was at the sepulchre, where she staid after the disciples were gone. That she was the very first person that Christ showed himself to, after his resurrection, may be concluded from hence, and from the account the Evangelist John has given, Joh 20:14, nor is there any reason to think, that before this, he appeared to his mother, of which the evangelists are entirely silent. This was a very great favour, and an high honour that was bestowed upon her; and who had received large favours from him before:

out of whom he had cast seven devils, see Luk 8:2. And if she had been a very wicked person, as she is commonly thought to be, and very likely she had been, since Satan had such a power over her, as to lodge seven devils in her, it is an instance of abounding grace, that Christ should heap up favours on such an one; and she should be the first that he should appear to and converse with after his resurrection.

Commentary -- Verse Notes / Footnotes

NET Notes: Mar 16:9

¹ tc The Gospel of Mark ends at this point in some witnesses (א B 304 sy^s sa^ms arm^mss Eus Eus^mss Hier^mss), including two of the most respected mss (א B). The following shorter ending is found in some mss: “They reported briefly to those around Peter all that they had been commanded. After these things Jesus himself sent out through them, from the east to the west, the holy and imperishable preaching of eternal salvation. Amen.” This shorter ending is usually included with the longer ending (L Ψ 083 099 0112 579 al); k, however, ends at this point. Most mss include the longer ending (vv. 9-20) immediately after v. 8 (A C D W [which has a different shorter ending between vv. 14 and 15] Θ Ë¹³ 33 2427 Ï lat sy^c,p,h bo); however, Jerome and Eusebius knew of almost no Greek mss that had this ending. Several mss have marginal comments noting that earlier Greek mss lacked the verses, while others mark the text with asterisks or obeli (symbols that scribes used to indicate that the portion of text being copied was spurious). Internal evidence strongly suggests the secondary nature of both the short and the long endings. Their vocabulary and style are decidedly non-Markan (for further details, see TCGNT 102-6). All of this evidence strongly suggests that as time went on scribes added the longer ending, either for the richness of its material or because of the abruptness of the ending at v. 8. (Indeed, the strange variety of dissimilar endings attests to the probability that early copyists had a copy of Mark that ended at v. 8, and they filled out the text with what seemed to be an appropriate conclusion. All of the witnesses for alternative endings to vv. 9-20 thus indirectly confirm the Gospel as ending at v. 8.) Because of such problems regarding the authenticity of these alternative endings, 16:8 is usually regarded as the last verse of the Gospel of Mark. There are three possible explanations for Mark ending at 16:8: (1) The author intentionally ended the Gospel here in an open-ended fashion; (2) the Gospel was never finished; or (3) the last leaf of the ms was lost prior to copying. This first explanation is the most likely due to several factors, including (a) the probability that the Gospel was originally written on a scroll rather than a codex (only on a codex would the last leaf get lost prior to copying); (b) the unlikelihood of the ms not being completed; and (c) the literary power of ending the Gospel so abruptly that the readers are now drawn into the story itself. E. Best aptly states, “It is in keeping with other parts of his Gospel that Mark should not give an explicit account of a conclusion where this is already well known to his readers” (Mark, 73; note also his discussion of the ending of this Gospel on 132 and elsewhere). The readers must now ask themselves, “What will I do with Jesus? If I do not accept him in his suffering, I will not see him in his glory.”

sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of Mark. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.

Geneva Bible: Mar 16:9

^{( 1 )} Now when [Jesus] was risen early the first [day] of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

^{( 1 )} Christ himself appears to Mary Magdalene to reprove the disciple's incredulity.

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 16:1-13

The Incredulous Disciples

And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salerno, had bought sweet spices, that they might come and anoint Him. 2. And very early in the morning, the first day of the week, they came unto the sepulchre at the rising of the sun. 3. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? 4. And when they looked, they saw that the stone was rolled away: for it was very great. 5. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. 6. And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: He is risen; He is not here: behold the place where they laid Him. 7. But go your way, tell His disciples and Peter that He goeth before you into Galilee: there shall ye see Him, as He said unto you. 8. And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they anything to any man; for they were afraid. 9. Now, when Jesus was risen early the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven devils. 10. And she went and told them that had been with Him, as they mourned and wept. 11. And they, when they had heard that He was alive, and had been seen of her, believed not. 12. After that He appeared in another form unto two of them, as they walked, and went into the country. 13. And they went and told it unto the residue: neither believed they them.'--Mark 16:1-13.

IT is not my business here to discuss questions of harmonising or of criticism. I have only to deal with the narrative as it stands. Its peculiar character is very plain. The manner in which the first disciples learned the fact of the Resurrection, and the disbelief with which they received it, much rather than the Resurrection itself, come into view in this section. The disciples, and not the risen Lord, are shown us. There is nothing here of the earthquake, or of the descending angel, or of the terrified guard, or of our Lord's appearance to the women. The two appearances to Mary Magdalene and to the travellers to Emmaus, which, in the hands of John and Luke, are so pathetic and rich, are here mentioned with the utmost brevity, for the sake chiefly of insisting on the disbelief of the disciples who heard of them. Mark's theme is mainly what they thought of the testimony to the Resurrection.

I. He Shows Us, First, Bewildered Love And Sorrow.

We leave the question whether this group of women is the same as that of which Luke records that Joanna was one, as well as the other puzzle as to harmonising the notes of time in the Evangelists. May not the difference between the time of starting and that of arrival solve some of the difficulty? When all the notes are more or less vague, and refer to the time of transition from dark to day, when every moment partakes of both and may be differently described as belonging to either, is precision to be expected? In the whirl of agitation of that morning, would any one be at leisure to take much note of the exact minute? Are not these discrepancies' much more valuable as confirmation of the story than precise accord would have been? It is better to try to understand the feelings of that little band than to carp at such trifles.

Sorrow wakes early, and love is impatient to bring its tribute. So we can see these three women, leaving their abode as soon as the doleful grey of morning permitted, stealing through the silent streets, and reaching the rock-cut tomb while the sun was rising over Olivet. Where were Salome's ambitious hopes for her two sons now? Dead, and buried in the Master's grave. The completeness of the women's despair, as well as the faithfulness of their love, is witnessed by their purpose. They had come to anoint the body of Him to whom in life they had ministered. They had no thought of a resurrection, plainly as they had been told of it. The waves of sorrow had washed the remembrance of His assurances on that subject clean out of their minds.

Truth that is only half understood, however plainly spoken, is always forgotten when the time to apply it comes. We are told that the disbelief of the disciples in the Resurrection, after Christ's plain predictions of it, is psychologically impossible.' Such big words are imposing, but the objection is shallow. These disciples are not the only people who forgot in the hour of need the tiling which it most concerned them to remember, and let the clouds of sorrow hide starry promises which would have turned mourning into dancing, and night into day. Christ's sayings about His resurrection were not understood in their, as it appears to us, obvious meaning when spoken. No wonder, then, that they were not expected to be fulfilled in their obvious meaning when He was dead. We shall have a word to say presently about the value of the fact that there was no anticipation of resurrection on the part of the disciples. For the present it is enough to note how these three loving souls confess their hopelessness by their errand. Did they not know, too, that Joseph and Nicodemus had been beforehand with them in their labour of love? Apparently not. It might easily happen, in the confusion and dispersion, that no knowledge of this had reached them; or perhaps sorrow and agitation had driven it out of their memories; or perhaps they felt that, whether others had done the same before or no, they must do it too, not because the loved form needed it, but because their hearts needed to do it. It was the love which must serve, not calculation of necessity, which loaded their hands with costly spices. The living Christ was pleased with the odour of a sweet smell,' from the needless spices, meant to re-anoint the dead Christ, and accepted the purpose, though it came from ignorance and was never carried out, since its deepest root was love, genuine, though bewildered.

The same absence of calm practical common sense' is seen in the too late consideration, which never occurred to the three women till they were getting near the tomb, as to how to get into it. They do not seem to have heard of the guard; but they know that the stone is too heavy for them to move, and none of the men among the disciples had been taken into their confidence. Why did they not think of that before? what a want of foresight!' says the cool observer. How beautifully true to nature!' says a wiser judgment. To obey the impulse of love and sorrow without thinking, and then to be arrested on their road by a difficulty, which they might have thought of at first, but did not till they were close to it, is surely just what might have been expected of such mourners. Mark gives a graphic picture in that one word looking up,' and follows it with picturesque present tenses. They had been looking down or at each other in perplexity, when they lifted their eyes to the tomb, which was possibly on an eminence. What a flash of wonder would pass through their minds when they saw it open! What that might signify they would be eager to hurry to find out; but, at all events, their difficulty was at an end. When love to Christ is brought to a stand in its venturous enterprises by difficulties occurring for the first time to the mind, it is well to go close up to them; and it often happens that when we do, and look steadily at them, we see that they are rolled away, and the passage cleared which we feared was hopelessly barred.

II. The Calm Herald Of The Resurrection And The Amazed Hearers.

Apparently Mary Magdalene had turned back as soon as she saw the opened tomb, and hurried to tell that the body had been carried off, as she supposed. The guard had also probably fled before this; and so the other two women enter the vestibule, and there find the angel. Sometimes one angel, sometimes two, sometimes none, were visible there. The variation in their numbers in the various narratives is not to be regarded as an instance of discrepancy.' Many angels hovered round the spot where the greatest wonder of the universe was to be seen, eagerly desiring to look into that grave. The beholder's eye may have determined their visibility. Their number may have fluctuated. Mark does not use the word angel' at all, but leaves us to infer what manner of being he was who first proclaimed the Resurrection.

He tells of his youth, his attitude, and his attire. The angelic life is vigorous, progressive, buoyant, and alien from decay. Immortal youth belongs to them who excel in strength,' because they do his commandments.' That waiting minister shows us what the children of the Resurrection shall be, and so his presence as well as his speech expounds the blessed mystery of our life in the risen Lord. His serene attitude of sitting on the right side' is not only a vivid touch of description, but is significant of restfulness and fixed contemplation, as well as of the calmness of a higher life. That still watcher knows too much to be agitated; but the less he is moved, the more he adores. His quiet contrasts with and heightens the impression of the storm of conflicting feelings in the women's tremulous natures. His garments symbolise purity and repose. How sharply the difference between heaven and earth is given in the last words of Mark 15:5! They were amazed,' swept out of themselves in an ecstasy of bewilderment in which hope had no place. Terror, surprise, curiosity, wonder, blank incapacity to know what all this meant, made chaos in them.

The angel's words are a succession of short sentences, which have a certain dignity, and break up the astounding revelation he has to make into small pieces, which the women's bewildered minds can grasp. He calms their tumult of spirit. He shows them that he knows their errand. He adoringly names his Lord and theirs by the names recalling His manhood, His lowly home, and His ignominious death. He lingers on the thought, to him covering so profound a mystery of divine love, that his Lord had been born, had lived in the obscure village, and died on the Cross. Then, in one word, he proclaims the stupendous fact of His resurrection as His own act--He is risen.' This crown of all miracles, which brings life and immortality to light, and changes the whole outlook of humanity, which changes the Cross into victory, and without which Christianity is a dream and a ruin, is announced in a single word--the mightiest ever spoken save by Christ's own lips. It was fitting that angel lips should proclaim the Resurrection, as they did the Nativity, though in either' He taketh not hold of angels,' and they had but a secondary share in the blessings. Yet that empty grave opened to principalities and powers in heavenly places' a new unfolding of the manifold wisdom and love of God.

The angel--a true evangelist--does not linger on the wondrous intimation, but points to the vacant place, which would have been so drear but for his previous words, and bids them approach to verify his assurance, and with reverent wonder to gaze on the hallowed and now happy spot. A moment is granted for feeling to overflow, and certainty to be attained, and then the women are sent on their errand. Even the joy of that gaze is not to be selfishly prolonged, while others are sitting in sorrow for want of what they know. That is the law for all the Christian life. First make sure work of one's own possession of the truth, and then hasten to tell it to those who need it.

And Peter'--Mark alone gives us this. The other Evangelists might pass it by; but how could Peter ever forget the balm which that message of pardon and restoration brought to him, and how could Peter's mouthpiece leave it out? Is there anything in the Gospels more beautiful, or fuller of long-suffering and thoughtful love, than that message from the risen Saviour to the denier? And how delicate the love which, by calling him Peter, not Simon, reinstates him in his official position by anticipation, even though in the subsequent fun restoration scene by the lake he is thrice called Simon, before the complete effacement of the triple denial by the triple confession!

Galilee is named as the rendezvous, and the word employed, goeth before you,' is appropriate to the Shepherd in front of His flock. They had been scattered,' but are to be drawn together again. He is to precede' them there, thus lightly indicating the new form of their relations to Him, marked during the forty days by a distance which prepared for his final withdrawal. Galilee was the home of most of them, and had been the field of His most continuous labours. There would be many disciples there, who would gather to see their risen Lord (five hundred at once'); and there, rather than in Jerusalem which had slain Him, was it fitting that He should show Himself to His friends. The appearances in Jerusalem were all within a week (if we except the Ascension), and the connection in which Mark introduces them (if Mark 16:14 be his) seems to treat them as forced on Christ by the disciples' unbelief, rather than as His original intention. It looks as if He meant to show Himself in the city only to one or two, such as Mary, Peter, and some others, but to reserve His more public appearance for Galilee.

How did the women receive the message? Mark represents them as trembling in body and in an ecstasy in mind, and as hurrying away silent with terror. Matthew says that they were full of fear and great joy,' and went in haste to tell the disciples. In the whirl of feeling, there were opposites blended or succeeding one another; and the one Evangelist lays hold of one set, and the other of the other. It is as impossible to catalogue the swift emotions of such a moment as to separate and tabulate the hues of sunrise. The silence which Mark tells of can only refer to their demeanour as they fled.' His object is to bring out the very imperfect credence which, at the best, was given to the testimony that Christ was risen, and to paint the tumult of feeling in the breasts of its first recipients. His picture is taken from a different angle from Matthew's; but Matthew's contains the same elements, for he speaks of fear,' though he completes it by joy.'

III. The Incredulity Of The Disciples.

The two appearances to Mary Magdalene and the travellers to Emmaus are introduced mainly to record the unbelief of the disciples. A strange choice that was, of the woman who had been rescued from so low a debasement, to be first to see Him! But her former degradation was the measure of her love. Longing eyes, that have been washed clean by many a tear of penitent gratitude, are purged to see Jesus; and a yearning heart ever brings Him near. The unbelief of the story of the two from Emmaus seems to conflict with Luke's account, which tells that they were met by the news of Christ's appearance to Simon. But the two statements are not contradictory. If we remember the excitement and confusion of mind in which they were, we shall not wonder if belief and unbelief followed each other, like the flow and recoil of the waves. One moment they were on the crest of the billows, and saw land ahead; the next they were down in the trough, and saw only the melancholy surge. The very fact that Peter was believed, might make them disbelieve the travellers; for how could Jesus have been in Jerusalem and Emmaus at so nearly the same time?

However the two narratives be reconciled, it remains obvious that the first disciples did not believe the first witnesses of the Resurrection, and that their unbelief is an important fact. It bears very distinctly on the worth of their subsequent conviction. It has special bearing on the most modern form of disbelief in the Resurrection, which accounts for the belief of the first disciples on the ground that they expected Christ to rise, and that they then persuaded themselves, in all good faith, that He had risen.. That monstrous theory is vulnerable at all points, but one sufficient answer is --the disciples did not expect Christ to rise again, and were so far from it that they did not believe that He had risen when they were told it. Their original unbelief is a strong argument for the reliableness of their final faith. What raised them from the stupor of despair and incredulity? Only one answer is psychologically' reasonable: they at last believed because they saw. It is incredible that they were conscious deceivers; for such lives as they lived, and such a gospel as they preached, never came from liars. It is as incredible that they were unconsciously mistaken; for they were wholly unprepared for the Resurrection, and sturdily disbelieved all witnesses for it, till they saw with their own eyes, and had many infallible proofs.' Let us be thankful for their unbelief and its record, and let us seek to possess the blessing of those that have not seen, and yet have believed!'

Maclaren: Mar 16:9

First To Mary'

He appeared first to Mary Magdalene, out of whom He had cast seven devils.'--Mark 16:9.

A GREAT pile of legend has been built on the one or two notices of Mary Magdalene in Scripture. Art, poetry, and philanthropy have accepted and inculcated these, till we almost feel as if they were bits of the Bible. But there is not the shadow of a foundation for them. She has generally been identified with the woman in Luke's Gospel who was a sinner.' There is no reason at all for that identification. On the contrary, there is a reason against it, in the fact that immediately after that narrative she is named as one of the little band of women who ministered to Jesus.

Here is all that we know of her: that Christ cast out the seven devils; that she became one of the Galilean women, including the mothers of Jesus and of John, who ministered to Him of their substance'; that she was one of the Marys at the Cross and saw the interment; that she came to the sepulchre, heard the angel's message, went to John with it, came back and stood without at the sepulchre, saw the Lord, and, having heard His voice and clasped His feet, returned to the little company, and then she drops out of the narrative and is no more named. That is all. It is enough. There are large lessons in this fact which Mark (or whoever wrote this chapter) gives with such emphasis, He appeared first to Mary Magdalene.'

Think what the Resurrection is--how stupendous and wonderful! Who might have been expected to be its witnesses? But see! the first eye that beholds is this poor sin-stained woman's. What a distance between the two extremes of her experience--devil-ridden and gazing on the Risen Saviour!

I. An Example Of The Depth To Which The Soul Of Man Can Descend.

This fact of possession is very obscure and strange. I doubt whether we can understand it. But I cannot see how we can bring it down to the level of mere disease without involving Jesus Christ in the charge of consciously aiding in upholding what, if it be not an awful truth, is one of the grimmest, ghastliest superstitions that ever terrified men.

In all ways He gives in His adhesion to the fact of demoniacal possession. He speaks to the demons, and of them, rebukes them, holds conversations with them, charges them to be silent. He distinguishes between possession and diseases. Heal the sick, cleanse the lepers, raise the dead'--these commands bring together forms of sickness running its course; why should He separate from them His next command and endowment, cast out devils,' unless because He regarded demoniacal possession as separate from sickness in any form? He sees in His casting of them out the triumph over the personal power of evil. I beheld Satan as lightning fall from heaven.' But while the fact seems to be established, the thing is only known to us by its signs. These were madness, melancholy, sometimes dumbness, sometimes fits and convulsions; the man was dominated by an alien power; there was a strange, awful double consciousness; We are many,' My name is Legion.' There was absolute control by this alien power, which like some parasitical worm had rooted itself within the poor wretch, and there lived upon his blood and life juices--only that it lived in the spirit, dominated the will, and controlled the nature.

Probably there had always been the yielding to the impulse to sin of some sort, or at any rate the man had opened the door for the devil to come in.

This woman had been in the deepest depths of this awful abyss. Seven' is the numerical symbol of completeness, so she had been utterly devil-ridden. And she had once been a little child in some Galilean home, and parents had seen her budding beauty and early, gentle, womanly ways. And now, think of the havoc! the distorted face, the foul words, the blasphemous thoughts!

And is this worse than our sinful case? Are not the devils that possess us as real and powerful?

II. An Example Of The Cleansing Power Of Christ.

We know nothing about how she had come under His merciful eye, nor any of the circumstances of her healing; but only that, this woman, with whom the serpent was so closely intertwined, as in some pictures of Eve's temptation, was not beyond His reach, and was set free. Note--

There is no condition of human misery which Christ cannot alleviate.None is so sunk in sin that He cannot redeem them. For all in the world there is hope.

Look on the extremest forms of sin. We can regard them all with the assurance that Christ can cleanse them, prostitutes, thieves, respectable worldlings. None is so bad as to have lost His love.

None is so bad as to be excluded from the purpose of His death.None is so bad as to be beyond the reach of His cleansing power.None has wandered so far that he cannot come back.

Think of the earliest believers--a thief, a woman that was a sinner,' this Mary, a Zacchaeus, a persecuting Paul, a rude, rough jailer, etc.

Remember Paul's description of a class of the Corinthian saints--such were some of you.'

As long as man is man, so long is God ready to receive him back. There is no place where sun does not shine. No heart is given over to irremediable hardness. None ever comes to Christ in vain.

The Saviour is greater than all our sins.The deliverance is more than sufficient for the worst.God is able of these stones to raise up children to Abraham.'Ezekiel's vision of dry bones.

III. An Example Of How The Remembrance Of Past And Pardoned Sin May Be A Blessing.

Mary evidently tried always to be beside Him. The cure had been perfect, but perhaps there was a tremulous fear, as in the man that prayed that he might be with Him.'

And so, look how all the notices give us one picture of a heart set on Him. There were--

(a) Consciousness of weakness, that made her long for His presence as a security.

(b) Deep love, that made her long for His presence as a joy.

(c) Thankful gratitude, that made her long for opportunities to serve Him.

And this is what the remembrance of Jesus should be to us.

IV. An Example Of How The Most Degraded May Rise Highest In Fellowship With Christ.

First' to her, because she needed Him and longed for Him.

Now this is but an illustration of the great principle that by God's mercy sin when it is hated and pardoned may be made to subserve our highest joys.

It is not sin which separates us from God, but it is unpardoned sin. Not that the more we sin the more we are fit for Him, for all sin is loss. There are ways in which even forgiven and repented sin may injure a man. But there is nothing in it to hinder our coming close to the Saviour and enjoying all the fulness of His love, so that if we use it rightly it may become a help.

If it leads us to that clinging of which we have just spoken, then we shall come nearer to God for it.

The divine presence is always given to those who long for it.

Sin may help to kindle such longings.

He who has been almost dead in the wilderness will keep near the guide. The man that has been starved with cold in Arctic night will prize the glory and grace of sunshine in fairer lands.

Instances in Church history--Paul, Augustine, Bunyan.

Publicans and harlots go into the kingdom before you.'

The noblest illustration is in heaven, where men lead the song of Redemption.

God uses sin as a black background on which the brightest rainbow tints of His mercy are displayed.

You can come to this Saviour whatever you have been. I say to no man, Sin, for it does not matter.' But I do say, If you are conscious of sin, deep, dark, damning, that makes no barrier between you and God, You may come all the nearer for it if you will let your past teach you to long for His love and to lean on Him.'

He appeared first to Mary Magdalene,' and those who stand nearest the throne and lead the anthems of heaven, and look up with undazzled angels' faces to the God of their joy, whose name blazes on their foreheads, all these were guilty, sinful men. But they have washed their robes and made them white.' There will be in heaven some of the worst sinners that ever lived on earth. There will not be one out of whom He has not' cast seven devils.'

MHCC: Mar 16:9-13

Better news cannot be brought to disciples in tears, than to tell them of Christ's resurrection. And we should study to comfort disciples that are mourners, by telling them whatever we have seen of Christ. It was a wise providence that the proofs of Christ's resurrection were given gradually, and admitted cautiously, that the assurance with which the apostles preached this doctrine afterwards might the more satisfy. Yet how slowly do we admit the consolations which the word of God holds forth! Therefore while Christ comforts his people, he often sees it needful to rebuke and correct them for hardness of heart in distrusting his promise, as well as in not obeying his holy precepts.

Matthew Henry: Mar 16:9-13

We have here a very short account of two of Christ's appearances, and the little credit which the report of them gained with the disciples.

I. He appeared to Mary Magdalene, to her first in the garden, which we have a particular narrative of, Joh 20:14. It was she out of whom he had cast seven devils; much was forgiven her, and much was given her, and done for her, and she loved much; and this honour Christ did her, that she was the first that saw him after his resurrection. The closer we cleave to Christ, the sooner we may expect to see him, and the more to see of him.

Now, 1. She brings notice of what she had seen, to the disciples; not only to the eleven, but to the rest that followed him, as they mourned and wept, Mar 16:10. Now was the time of which Christ had told them, that they should mourn and lament, Joh 16:20. And it was an evidence of their great love to Christ, and the deep sense they had of their loss of him. But when their weeping had endured a night or two, comfort returned, as Christ has promised; I will see you again, and your heart shall rejoice. Better news cannot be brought to disciples in tears, than to tell them of Christ's resurrection. And we should study to be comforters to disciples that are mourners, by communicating to them our experiences, and what we have seen of Christ.

2. They could not give credit to the report she brought them. They heard that he was alive, and had been seen of her. The story was plausible enough, and yet they believed not. They would not say that she made the story herself, or designed to deceive them; but they fear that she is imposed upon, and that it was but a fancy that she saw him. Had they believed the frequent predictions of it from his own mouth, they would not have been now so incredulous of the report of it.

II. He appeared to two of the disciples, as they went into the country, Mar 16:12. This refers, no doubt, to that which is largely related (Luk 24:13, etc.), of which passed between Christ and the two disciples going to Emmaus. He is here said to have appeared to them in another form, in another dress than what he usually wore, in the form of a traveller, as, in the garden, in such a dress, that Mary Magdalene took him for the gardener; but that he had really his own countenance, appears by this, that their eyes were holden, that they should not know him; and when that restrain on their eyes was taken off, immediately they knew him, Lu. 24:16-31. Now,

1. These two witnesses gave in their testimony to this proof of Christ's resurrection; They went and told it to the residue, Mar 16:13. Being satisfied themselves, they were desirous to give their brethren the satisfaction they had, that they might be comforted as they were.

2. This did not gain credit with all; Neither believed they them. They suspected that their eyes also deceived them. Now there was a wise providence in it, the proofs of Christ's resurrection were given in thus gradually, and admitted thus cautiously, that so the assurance with which the apostles preached this doctrine afterward, when they ventured their all upon it, might be the more satisfying. We have the more reason to believe those who did themselves believe so slowly: had they swallowed it presently, they might have been thought credulous, and their testimony the less to be regarded; but their disbelieving at first, shows that they did not believe it afterward but upon a full conviction.

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 16:9-18

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

These three accounts stress the importance of disciples believing what Jesus had taught, specifically that He would rise from the dead, with increasing urgency.

Constable: Mar 16:9-11

Jesus' appearance to Mary Magdalene 16:9-11 (cf. John 20:11-18)

16:9 The NIV has supplied "Jesus." The Greek text says, "Now after He had risen." The antecedent of "He" is obviously Jesus, but the lack of this antecedent in the immediately preceding context seems to some interpreters to indicate a major break between verses 8 and 9. Perhaps Mark did not feel he needed to name Jesus since He is the obvious antecedent.⁴¹⁸

Mark may have described Mary Magdalene as he did here to explain why she was at the tomb. Jesus' had done a great thing for her, and her love for Him was consequently very great. Perhaps Mark did so to identify her more precisely since she becomes an important figure here for the first time in Mark's Gospel. Mary had returned to the tomb after she had left it (vv. 1-8). Evidently people could not naturally perceive Jesus for who He was unless Jesus revealed Himself to them (cf. Luke 24:16, 31).⁴¹⁹

16:10-11 Mary reported to the disciples that she had seen the risen Christ (cf. v. 7). While the rest of the Jews rejoiced, celebrating the Passover season, Jesus' disciples mourned His death. They would not believe Mary's eyewitness testimony. This should encourage other disciples who find that unbelievers will not believe their witness to the resurrection of Jesus.

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 16:9-11

CXXXV.
FIRST AND SECOND APPEARANCES OF THE RISEN CHRIST.
THE RESURRECTION REPORTED TO THE APOSTLES.
(Jerusalem. Sunday morning.)
^aMATT. XXVIII. 9, 10; ^bMARK XVI. 9-11; ^cLUKE XXIV. 9-11; ^dJOHN XX. 11-18.

   [The women, having received the message of the angels, and remembering that the message accorded with the words [742] of Jesus himself, made haste.]  ^c9 and returned from the tomb,  ^b9 Now when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. [Mark here agrees with John that Mary separated from the other women. As to Mary Magdalene, see Luk 24:16), lest the shock of his sudden appearance might be too much for her, as it was for even his male disciples [743] (Luk 24:37). Conversation with him assured her that he was not a disembodied spirit.]  15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away. [Christ's first question expressed kindly sympathy; the second suggested that he knew the cause of her grief, and might be able to help her find what she sought. Thus encouraged, Mary at once assumes that the gardener himself had removed the body, probably under instructions from Joseph, and hope lightens her heart. In her effort to remove the body, she doubtless counts upon the help of her fellow-disciples.]  16 Jesus saith unto her, Mary. [Her eyes and ears were no longer held; she knew him. It was the same way he used to speak, the same name by which he used to call her. The grave had glorified and exalted him, but had not changed his love.] She turneth herself, and saith unto him in Hebrew, Rabboni; which is to say, Teacher. [Seasons of greatest joy are marked by little speech. Jesus and Mary each expressed themselves in a single word.]  17 Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God. [This passage is one of well-known difficulty, and Meyer or Ryle may be consulted by those wishing to see how various commentators have interpreted it. We would explain it by the following paraphrase: "Do not lay hold on me and detain yourself and me; I have not yet ascended; this is no brief, passing vision; I am yet in the world, and will be for some time, and there will be other opportunities to see me; the duty of the moment is to go and tell my sorrowing disciples that I have risen, and shall ascend to my Father." Jesus does not say "our Father." Our relation to God is not the same as his. While, however, our Lord's language recognizes the difference between his divine and our human relationship to the Father, his words are intended to [744] show us our exaltation. We have reason to believe that next to our Lord's title as Son our title as sons of God by adoption is as high in honor as any in the universe.]  18 Mary Magdalene cometh and telleth {bwent and told} dthe disciples, bthem that had been with him, as they mourned and wept. [The poignancy of the disciples' grief, even after the intervention of the Sabbath day, explains why the Lord and his angels were so eager to bring them word of the resurrection.] ^dI have seen the Lord; and that he had said these things unto her.  ^b11 And they, when they heard that he was alive, and had been seen of her, disbelieved. [It is likely that Mary brought the first word, for we shall see below that Luke places her first in the catalogue of witnesses. The narrative now turns back to take up the account of the other women.]  ^a9 And behold, Jesus met them, saying, All hail. [This was a customary salutation. But the old formula took on new significance, for it means "rejoice."] And they came and took hold of his feet, and worshipped him. [This delay, permitted to them, and denied to Mary, probably explains why she became the first messenger, though the other women were first to leave the tomb.]  10 Then saith Jesus unto them, Fear not: go tell my brethren that they depart into Galilee, and there shall they see me. [The repetition may be due to the reticence of the women remarked by Mark in the last section by the key words "and they said nothing to any one." The women may have been hesitating whether they should tell the disciples. Thus Jesus reiterates the instruction already given by the angel. This is the first time the word "brethren" is applied by our Lord to his disciples.] cand [they] told all these things to the eleven, and to all the rest.  10 Now they were Mary Magdalene, and Joanna, and Mary the mother of James: and the other women with them told these things unto the apostles.  11 And these words appeared in their sight as idle talk; and they disbelieved them. [Lamar well says that this very incredulity on the part of the apostles "enhances the value of their [745] testimony to the fact of the resurrection. They were not expecting it; they were no visionary enthusiasts, prepared to welcome and credit any story that might be told them; nor would they be satisfied with any proof short of palpable and ocular demonstrations."]

[FFG 742-746]

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 16:9

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

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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.

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

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

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Copyright 2003 by Thomas L. Constable

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Haydock: Mark (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MARK.

INTRODUCTION.

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

----------Omnia Græce;

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

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

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

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

Gill: Mark (Book Introduction)

INTRODUCTION TO MARK

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

College: Mark (Book Introduction)

FOREWORD

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

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

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

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

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

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

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

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

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

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

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

AUTHORSHIP

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

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

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

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

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

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

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

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

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

AUDIENCE AND PLACE OF COMPOSITION

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

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

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

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

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

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

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

DATE

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

MAJOR THEMES AND STRUCTURE

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

1. CHRISTOLOGY

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

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

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

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

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

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

2. DISCIPLESHIP

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

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

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

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

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

3. FURTHER OBSERVATIONS ON MARK'S STRUCTURE

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

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

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

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

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

PURPOSE

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

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

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

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

SUMMARY OF INTRODUCTORY CONCLUSIONS

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

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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.

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD . . . A Greek English Lexicon of the New Testament, 2nd ed., eds. Bauer, Arndt, Gingrich, and Danker

DJG . . . Dictionary of Jesus and the Gospels

LXX . . . The Septuagint (An ancient Greek translation of the Old Testament)

NIV . . . The Holy Bible, New International Version

NRSV . . . The Holy Bible, New Revised Standard Version

SNTSMS . . . Studiorum Novi Testamenti Societas Monograph Series

UBS ⁴ . . . The Greek New Testament, United Bible Societies, 4th ed.

WUNT . . . Wissenschaftliche Untersuchungen zum NT

-College Press New Testament Commentary: with the NIV

College: Mark (Outline)

OUTLINE

I. INTRODUCTION - Mark 1:1-15

A. The Beginning of the Gospel - 1:1-8

B. John Baptizes Jesus - 1:9-11

C. Temptation in the Wilderness - 1:12-13

D. The Gospel Jesus Preached - 1:14-15

II. THE GALILEAN MINISTRY, SECTION ONE - 1:16-3:12

A. The Call of the First Disciples - 1:16-20

B. Jesus Demonstrates His Authority in Capernaum - 1:21-28

C. Healing Simon's Mother-in-Law - 1:29-31

D. Other Healings at Capernaum - 1:32-34

E. What Jesus Came to Do - 1:35-39

F. Healing A Leper - 1:40-45

G. Stories of Controversy between Jesus and the Religious Authorities - 2:1-3:6

1. Controversy over Forgiving Sins - 2:1-12

2. Controversy over Eating with Tax Collectors and Sinners - 2:13-17

3. Controversy over Fasting - 2:18-22

4. Controversy over Picking Grain on the Sabbath - 2:23-28

5. Controversy over Healing on the Sabbath - 3:1-6

H. Summary Statement about the Crowds and Healings - 3:7-12

III. THE GALILEAN MINISTRY, SECTION TWO - 3:13-6:6a

A. The Appointment of the Twelve Apostles - 3:13-19

B. Jesus Accused of Lunacy and Being Possessed - 3:20-35

C. Jesus Teaches in Parables - 4:1-34

1. The Parable of the Sower - 4:1-9

2. The Purpose of the Parables - 4:10-12

3. The Interpretation of the Sower - 4:13-20

4. The Parable of the Lamp - 4:21-23

5. The Parable of the Measure - 4:24-25

6. The Parable of the Growing Seed - 4:26-29

7. The Parable of the Mustard Seed - 4:30-32

8. Teaching in Parables - 4:33-34

D. Jesus' Authority over Nature, Demons, Disease and Death - 4:35-5:43

1. Authority over Nature - 4:35-41

2. Authority over Demons - 5:1-20

3. Authority over Disease and Death - 5:21-43

E. Rejection at Nazareth - 6:1-6a

IV. THE GALILEAN MINISTRY, SECTION THREE - 6:6b-8:30

A. The Mission of the Twelve - 6:6b-13

B. Herod Hears about Jesus - 6:14-16

C. Herod Has John Beheaded - 6:17-29

D. Feeding the Five Thousand - 6:30-44

E. Walking on the Water - 6:45-52

F. Healing at Gennesaret and Beyond - 6:53-56

G. The Controversy over Eating with Unwashed Hands - 7:1-23

H. The Syrophoenician Woman - 7:24-30

I. Healing a Deaf Man with a Speech Impediment - 7:31-37

J. Feeding the Four Thousand - 8:1-10

K. The Pharisees Demand a Sign - 8:11-13

L. The Yeast of the Pharisees and Herod - 8:14-21

M. The Blind Man at Bethsaida - 8:22-26

N. Peter's Confession at Caesarea Philippi - 8:27-30

V. THE JOURNEY TO JERUSALEM - 8:31-10:52

A. Jesus Predicts His Death and Resurrection - 8:31-33

B. The Costs of Discipleship - 8:34-9:1

C. The Transfiguration and the Subsequent Discussion - 9:2-13

D. Jesus Casts a Spirit from a Man's Son - 9:14-29

E. The Second Passion/Resurrection Prediction - 9:30-32

F. Teachings on Servanthood - 9:33-50

1. Who Is the Greatest? - 9:33-35

2. An Example Based on Welcoming Children - 9:36-37

3. Jesus Rebukes the Disciples' Pride - 9:38-41

4. Getting Rid of Pride and Getting Along with Each Other - 9:42-50

G. Jesus Questioned About Divorce - 10:1-12

H. Receiving the Kingdom Like a Child - 10:13-16

I. The Rich Man and Jesus' Teaching Concerning Wealth - 10:17-31

J. The Third Passion/Resurrection Prediction - 10:32-34

K. The Request of James and John - 10:35-45

L. Bartimaeus Receives His Sight - 10:46-52

VI. THE LAST WEEK: JERUSALEM, THE CROSS, AND THE RESURRECTION - 11:1-16:8[20]

A. The Triumphal Entry - 11:1-11

B. Cursing the Fig Tree and Cleansing the Temple - 11:12-19

C. A Lesson from the Withered Fig Tree - 11:20-25

D. Another Series of Controversies with the Religious Authorities - 11:27-12:44

1. The Question about Authority - 11:27-33

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

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

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

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

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

7. Jesus Denounces the Teachers of the Law and Commends a Poor Widow - 12:38-44

E. Jesus Instructs the Disciples Concerning the Destruction of Jerusalem and the Second Coming - 13:1-37

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

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

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

4. Warnings Against False Messiahs during the Birth Pains - 13:20-23

5. The Second Coming - 13:24-27

6. The Significance of the Birth Pains for the Second Coming - 13:28-31

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

F. Jesus Honored and Betrayed - 14:1-11

G. The Passover Meal - 14:12-31

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

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

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

H. Jesus Predicts the Flight of the Disciples and Peter's Denial - 14:26-31

I. Prayer in Gethsemane - 14:32-42

J. Betrayal, Arrest, and Flight - 14:43-52

K. Jesus and Peter Put on Trial - 14:53-72

1. Jesus' Trial Before the Sanhedrin - 14:53-65

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

L. Jesus' Trial Before Pilate - 15:1-15

M. Pilate's Soldiers Mock Jesus - 15:16-20

N. The Crucifixion - 15:21-41

O. The Burial of Jesus - 15:42-47

P. The Resurrection - 16:1-8

Q. Post-Resurrection Appearances - 16:9-20

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

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

3. The Appearance to and Commission of the Eleven - 16:14-18

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

-College Press New Testament Commentary: with the NIV