Text -- Mark 8:11-13 (NET)

The Demand for a Sign

8:11 Then the Pharisees came and began to argue with Jesus, asking for a sign from heaven to test him. 8:12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth, no sign will be given to this generation.” 8:13 Then he left them, got back into the boat, and went to the other side.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 8:11

And the Pharisees came forth ( kai exēlthon hoi Pharisaioi ).

At once they met Jesus and opened a controversy. Mat 16:1 adds "and Sadducees,"the first time these two parties appear together against Jesus. See discussion on Mat 16:1. The Pharisees and Herodians had already joined hands against Jesus in the sabbath controversy (Mar 3:6). They began to question with him (ērxanto sunzētein autōi ). Dispute, not mere inquiry, associative instrumental case of autoi . They began at once and kept it up (present infinitive).

Robertson: Mar 8:12

He sighed deeply in his spirit ( anastenaxas tōi pneumati ).

The only instance of this compound in the N.T. though in the lxx. The uncompounded form occurs in Mar 7:34 and it is common enough. The preposition anȧ intensifies the meaning of the verb (perfective use). "The sigh seemed to come, as we say, from the bottom of his heart, the Lord’ s human spirit was stirred to its depths"(Swete). Jesus resented the settled prejudice of the Pharisees (and now Sadducees also) against him and his work.

Robertson: Mar 8:12

There shall no sign be given unto this generation ( ei dothēsetai tēi geneāi tautēi sēmeion ).

Mat 16:4 has simply ou dothēsetai , plain negative with the future passive indicative. Mark has ei instead of ou , which is technically a conditional clause with the conclusion unexpressed (Robertson, Grammar , p. 1024), really aposiopesis in imitation of the Hebrew use of im . This is the only instance in the N.T. except in quotations from the lxx (Heb 3:11; Heb 4:3, Heb 4:5). It is very common in the lxx. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. So they put up this fantastic test to Jesus which he deeply resents. Mat 16:4 adds "but the sign of Jonah"mentioned already by Jesus on a previous occasion (Mat 12:39-41) at more length and to be mentioned again (Luk 11:32). But the mention of the sign of Jonah was "an absolute refusal of signs in their sense"(Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5).

Vincent: Mar 8:11

Began

The beginnings of things seem to have a peculiar interest for Mark. See Mar 1:1, Mar 1:45; Mar 4:1; Mar 5:17, Mar 5:20; Mar 6:2, Mar 6:7, Mar 6:34, Mar 6:55.

Vincent: Mar 8:11

Sign ( σημεῖον )

See on Mat 11:20. Wyc., token . As applied to the miracles of our Lord, this word emphasizes their ethical purport, as declaring that the miraculous act points back of itself to the grace and power or divine character or authority of the doer.

Vincent: Mar 8:12

Sighed deeply in his spirit

Peculiar to Mark.

Vincent: Mar 8:12

There shall no sign be given ( εἰ δοθήσεται σημεῖον )

Lit., if a sign shall be given. The expression is elliptical. It is a Hebrew idiom, and is really, at bottom, a form of imprecation. If I do not thus or so, may some judgment overtake me. Compare Heb 3:11.

Wesley: Mar 8:11

That is, trying to ensnare him. Mat 16:1.

Wesley: Mar 8:12

Mat 16:4.

JFB: Mar 8:11

Not in the least desiring evidence for their conviction, but hoping to entrap Him. The first part of the answer is given in Matthew alone (Mat 16:2-3): "He answered and said unto them, When it is evening, ye say, It will be fair weather; for the sky is red. And in the morning, It will be foul weather to-day: for the sky is red and lowering [sullen, gloomy]. Hypocrites! ye can discern the face of the sky; but can ye not discern the signs of the times?" The same simplicity of purpose and careful observation of the symptoms of approaching events which they showed in common things would enable them to "discern the signs of the times"--or rather "seasons," to which the prophets pointed for the manifestation of the Messiah. The scepter had departed from Judah; Daniel's seventy weeks were expiring, &c.; and many other significant indications of the close of the old economy, and preparations for a freer and more comprehensive one, might have been discerned. But all was lost upon them.

JFB: Mar 8:12

The language is very strong. These glimpses into the interior of the Redeemer's heart, in which our Evangelist abounds, are more precious than rubies. The state of the Pharisaic heart, which prompted this desire for a fresh sign, went to His very soul.

JFB: Mar 8:12

"this wicked and adulterous generation" (Mat 16:4).

JFB: Mar 8:12

When they have had such abundant evidence already.

JFB: Mar 8:12

Literally, "If there shall be given to this generation a sign"; a Jewish way of expressing a solemn and peremptory determination to the contrary (compare Heb 4:5; Psa 95:11, Margin). "A generation incapable of appreciating such demonstrations shall not be gratified with them." In Mat 16:4 He added, "but the sign of the prophet Jonas." (See on Mat 12:39-40.)

JFB: Mar 8:13

No doubt with tokens of displeasure.

The Leaven of the Pharisees and Sadducees (Mar 8:14-21).

Clarke: Mar 8:12

And he sighed deeply in his spirit - Or having deeply groaned - so the word αναστεναξας properly means. He was exceedingly affected at their obstinacy and hardness of heart. See Mat 16:1-4.

Calvin: Mar 8:12

Mar 8:12.And groaning in his spirit By these words Mark informs us that it occasioned grief and bitter vexation to our Lord, when he saw those ungrateful men obstinately resist God. And certainly all who are desirous to promote the glory of God, and who feel concern about the salvation of men, ought to have such feelings that nothing would inflict on their hearts a deeper wound than to see unbelievers purposely blocking up against themselves the way of believing, and employing all their ingenuity in obscuring by their clouds the brightness of the word and works of God. The words, in his spirit, appear to me to be added emphatically, to inform us that this groan proceeded from the deepest affection of his heart, and that no sophist might allege that Christ resorted to outward attitudes to express a grief which he did not inwardly feel; for that holy soul, which was guided by the zeal of the Spirit, must have been moved by deep sadness at the sight of such wicked obstinacy.

TSK: Mar 8:11

Pharisees : Mar 2:16, Mar 7:1, Mar 7:2; Mat 12:38, Mat 16:1-4, Mat 19:3, Mat 21:23, Mat 22:15, Mat 22:18, Mat 22:23, Mat 22:34, Mat 22:35; Luk 11:53, Luk 11:54; Joh 7:48

seeking : Luk 11:16, Luk 12:54-57; Joh 4:48, Joh 6:30; 1Co 1:22, 1Co 1:23

tempting : Mar 12:15; Exo 17:2, Exo 17:7; Deu 6:16; Mal 3:15; Luk 10:25; Act 5:9; 1Co 10:9

TSK: Mar 8:12

he sighed : Mar 3:5, Mar 7:34, Mar 9:19; Isa 53:3; Luk 19:41; Joh 11:33-38

Why : Mar 6:6; Luk 16:29-31, Luk 22:67-70; Joh 12:37-43

There : Mat 12:39, Mat 12:40, Mat 16:4; Luk 11:29, Luk 11:30

TSK: Mar 8:13

Psa 81:12; Jer 23:33; Hos 4:17, Hos 9:12; Zec 11:8, Zec 11:9; Mat 7:6, Mat 15:14; Luk 8:37; Joh 8:21, Joh 12:36; Act 13:45, Act 13:46, Act 18:6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 8:11-21

See this passage explained in Mat 16:1-12.

Mar 8:12

Sighed deeply in his spirit - His heart was deeply affected at their wickedness and hypocrisy. The word "spirit"here is taken as the seat of the emotions, passions, affections. He drew groans deeply from his breast.

No sign be given - That is, no such sign as they asked, to wit, a sign "from heaven."He said a sign should be given, the same as was furnished by Jonas, Mat 16:4. But this was not what they "asked,"nor would it be given "because"they asked it.

Mar 8:15

Beware of the leaven of the Pharisees - See Mat 16:6.

Of Herod - Of the Herodians - of Herod and his followers. Matthew, instead of "Herod,"has "the Sadducees."It is not improbably that he cautioned them against them all. The Pharisees sought his life, and were exceedingly corrupt in their doctrine and practice; the Sadducees denied some of the essential doctrines of religion, and the Herodians probably were distinguished for irreligion, sensuality, and corrupt living. They were united, therefore, with the Pharisees and Sadducees in opposing the claims of Jesus. Matthew has recorded his caution to avoid the Pharisees and Sadducees, and Mark has added, what Matthew had omitted. the caution likewise to beware of the Herodians. Thus, the evangelists speak the same thing.

Poole: Mar 8:10-13

Ver. 10-13. Matthew saith, he came into the coasts of Magdala; it is probable they were two contiguous tracts of land. We often read of the Pharisees coming to our Saviour to ask a sign. Had they not signs? What were all the miracles he wrought but signs of his Divine power and mission? But they ask for a sign from heaven, such a sign as Moses, Joshua, and Elijah gave them, by this means making a trial of his Divine power. Our Saviour, who never wrought miracles to satisfy men’ s curiosity, but only to confirm their faith, refuseth to show them any such sign as they desired, and leaves these coasts.

Lightfoot: Mar 8:12

And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign: verily I say unto you, There shall no sign be given unto this generation.   

[Why doth this generation seek after a sign?] instead of a comment, take a story: "On that day, R. Eliezer answered to all the questions in the whole world, but they hearkened not to him. He said therefore to them, 'If the tradition be according to what I say, let this siliqua [a kind of tree] bear witness.' The siliqua was rooted up, and removed a hundred cubits from its place: there are some who say four hundred. They say to him, 'A proof is not to be fetched from a siliqua.' He saith to them again, 'If the tradition be with me, let the rivers of waters testify': the rivers of waters are turned backward. They say to him, 'A proof is not to be fetched from the rivers of waters.' He said to them again, 'If the tradition be with me, let the walls of the school testify': the walls bowed, as if they were falling. R. Josua chid them, saying, 'If there be a controversy between the disciples of the wise men about tradition, what is that to you?' Therefore the walls fell not in honour of R. Josua. Yet they stood not upright again in honour of R. Eliezer. He said to them, moreover, 'If the tradition be with me, let the heavens bear witness.' The Bath Kol went forth and said, 'Why do ye contend with R. Eliezer, with whom the tradition always is?' R. Jonah rose up upon his feet, and said, 'It is not in heaven' (Deu 30:12). What do these words, 'It is not in heaven,' mean? R. Jeremiah saith, When the law is given from mount Sinai, we do not care for the Bath Kol."  

Shall we laugh at the fable, or shall we suspect some truth in the story? For my part, when I recollect with myself, how addicted to and skillful that nation was in art-magic; which is abundantly asserted not only by the Talmudists, but by the Holy Scriptures; I am ready to give some credit to this story, and many others of the same nature: namely, that the thing was really acted by the art and help of the devil by those ensign-bearers and captains of errors, the more to establish their honour and tradition.  

Therefore, from the story, be it true or false, we observe these two things: --   

I. How tenacious the Jews were of their traditions, and how unmovable in them even beyond the evidence of miracles. That Eliezer was of great fame among them, but he was a follower of Shammai. Hence he is called once and again the Shammean. When, therefore, he taught something against the school of Hillel, although he did miracles (as they themselves relate), they gave not credit to him, nay, they derided him. The same was their practice, the same was their mind, against the miracles of Christ. And to this may these words of our Saviour tend, "Why does this generation seek a sign?" a generation, which is not only altogether unworthy of miracles, but also which is sworn to retain their traditions and doctrines, although infinite miracles be done to the contrary.   

II. You see how the last testimony of the miracles of this conjuror is fetched from heaven: "For the Bath Kol went forth," etc. Which the followers of Hillel nevertheless received not: and therein not justly indeed; when they feign such a voice to have come to themselves from heaven, as a definitive oracle for the authority of the school of Hillel, not to be gainsaid: concerning which the Talmudists speak very frequently, and very boastingly.  

After the same manner they require a sign from heaven of our Saviour; not content with those infinite miracles that he had done, the healing of disease, the casting out devils, the multiplying of loaves, etc. They would also have somewhat from heaven, either after the example of Moses fetching manna from thence; or of Elias fetching down fire; or of Joshua staying the sun; or of Isaiah bringing it backwards.

Haydock: Mar 8:11

Jesus Christ did not consent to the petition they made him, because there will be another time for signs and wonders, viz. his second coming, when the powers of heaven shall be moved, and the moon refuse her light. This his first coming is not to terrify man, but to instruct and store his mind with lessons of humility, and every other virtue. (Theophylactus)

Haydock: Mar 8:12

Jesus Christ fetches a deep sigh on account of their obduracy, and says; why do these ask for a miracle to confirm their belief, when they resist the authority of so many miracles, which are daily performed under their eyes? (Bible de Vence) ---

A sign shall not be given. But by a Hebrew form of speech, if divers times is put for a negative. (Witham)

Gill: Mar 8:11

And the Pharisees came forth,.... Out of their houses; who dwelt in the coasts of Magdala, and parts of Dalmanutha, and came to Jesus, hearing of his being arrived in their neighbourhood:

and began to question with him; or to dispute with him, it being their manner to carry on disputations by questions and answers. The Persic version has the question they put, and about which they disputed, "if thou art the Christ"; in proof of which they required a sign:

seeking of him a sign from heaven, tempting him; See Gill on Mat 16:1.

Gill: Mar 8:12

And he sighed deeply in his Spirit,.... In his human soul; and which shows that he had one, and was subject to grief and sorrow, and all passions and infirmities, excepting sin. This deep sigh was on account of the hardness of their hearts, the malignity of their minds, and insincerity of their intentions; who had no view to come at truth by this inquiry, but to ensnare him:

and saith, why doth this generation seek after a sign? when so many have been shown among them, and they will not believe:

verily I say unto you, there shall no sign be given to this generation: such as they desired; namely, one from heaven. The Evangelist Matthew adds, "but the sign of the Prophet Jonas"; See Gill on Mat 16:4, Mat 12:40.

Gill: Mar 8:13

And he left them,.... As a perverse and hardened generation of men, and as such with whom it was not worth while to discourse:

and entering into the ship again; which brought him over, and waited for him:

departed to the other side; of the sea of Galilee, towards Bethsaida, Mar 8:22.

Commentary -- Verse Notes / Footnotes

NET Notes: Mar 8:11

¹ sn See the note on Pharisees in 2:16.

² tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

³ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

NET Notes: Mar 8:12

¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

NET Notes: Mar 8:13

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

Geneva Bible: Mar 8:11

^{( 1 )} And the Pharisees ^{( b )} came forth, and began to question with him, seeking of him a sign from heaven, tempting him.

^{( 1 )} The stubborn enemies of the doctrine of the Gospel, giving no credit to the miracles already done, require new ones: but Christ, being angry with them, utterly forsakes them.

^{( b )} A common saying which the Hebrews use, by which is meant that the Pharisees went from their houses to purposely engage him.

Geneva Bible: Mar 8:12

And he ^{( c )} sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, ^{( d )} There shall no sign be given unto this generation.

^{( c )} These sighs came from the centre of his heart for the Lord was very much moved with the great unbelief of these men.

^{( d )} Literally, "If a sign be given". It is an abbreviated kind of speech very common among the Hebrews; it is the same as when we say, "Let me be taken for a liar", or something similar. And when they speak out the whole, they say, "The Lord do such and such by me."

Commentary -- Verse Range Notes

TSK Synopsis: Mar 8:1-38

1 Christ feeds the people miraculously;

10 refuses to give a sign to the Pharisees;

14 admonishes his disciples to beware of the leaven of the Pharisees, and of the leaven of Herod;

22 gives a blind man his sight;

27 acknowledges that he is the Christ who should suffer and rise again;

34 and exhorts to patience in persecution for the profession of the gospel.

MHCC: Mar 8:11-21

Obstinate unbelief will have something to say, though ever so unreasonable. Christ refused to answer their demand. If they will not be convinced, they shall not. Alas! what cause we have to lament for those around us, who destroy themselves and others by their perverse and obstinate unbelief, and enmity to the gospel! When we forget the works of God, and distrust him, we should chide ourselves severely, as Christ here reproves his disciples. How is it that we so often mistake his meaning, disregard his warnings, and distrust his providence?

Matthew Henry: Mar 8:10-21

Still Christ is upon motion; now he visits the parts of Dalmanutha, that no corner of the land of Israel might say that they had not had his presence with them. He came thither by ship (Mar 8:10); but, meeting with occasions of dispute there, and not with opportunities of doing good, he entered into the ship again (Mar 8:13), and came back. In these verses, we are told,

I. How he refused to gratify the Pharisees, who challenged him to give them a sign from heaven. They came forth on purpose to question with him; not to propose questions to him, that they might learn of him, but to cross question with him, that they might ensnare him.

1. They demanded of him a sign from heaven, as if the signs he gave them on earth, which were more familiar to them, and were more capable of being examined and enquired into, were not sufficient. There was a sign from heaven at his baptism, in the descent of the dove, and the voice (Mat 3:16, Mat 3:17); it was public enough; and if they had attended John's baptism as they ought to have done, they might themselves have seen it. Afterward, when he was nailed to the cross, they prescribed a new sign; Let him come down from the cross, and we will believe him; thus obstinate infidelity will still have something to say, though ever so unreasonable. They demanded this sign, tempting him; not in hopes that he would give it them, that they might be satisfied, but in hopes that he would not, that they might imagine themselves to have a pretence for their infidelity.

2. He denied them their demand; He sighed deeply in his spirit, Mar 8:12. He groaned (so some), being grieved for the hardness of their hearts, and the little influence that his preaching and miracles had had upon them. The infidelity of those that have long enjoyed the means of conviction, is a great grief to the Lord Jesus; it troubles him, that sinners should thus stand in their own light, and put a bar in their own door. (1.) He expostulates with them upon this demand; " Why doth this generation seek after a sign; this generation, that is so unworthy to have the gospel brought to it, and to have any sign accompanying it; this generation, that so greedily swallows the traditions of the elders, without the confirmation of any sign at all; this generation, into which, by the calculating of the times prefixed in the Old Testament, they might easily perceive that the coming of the Messiah must fall; this generation, that has had such plenty of sensible and merciful signs given them in the cure of their sick? What an absurdity is it for them to desire a sign!"(2.) He refuses to answer their demand; Verily, I say unto you, there shall no sign, no such sign, be given to this generation. When God spoke to particular persons in a particular case, out of the road of his common dispensation, they were encouraged to ask a sign, as Gideon and Ahaz; but when he speaks in general to all, as in the law and the gospel, sending each with their own evidence, it is presumption to prescribe other signs than what he has given. Shall any teach God knowledge? He denied them, and then left them, as men not fit to be talked with; if they will not be convinced, they shall not; leave them to their strong delusions.

II. How he warned his disciples against the leaven of the Pharisees and of Herod. Observe here,

1. What the caution was (Mar 8:15); " Take heed, beware, lest ye partake of the leaven of the Pharisees, lest ye embrace the tradition of the elders, which they are so wedded to, lest ye be proud, and hypocritical, and ceremonious, like them."Matthew adds, and of the Sadducees; Mark adds, and of Herod: whence some gather, that Herod, and his courtiers were generally Sadducees, that is, deists, men of no religion. Others give this sense, The Pharisees demanded a sign from heaven; and Herod was long desirous to see some miracle wrought by Christ (Luk 23:8); such as he should prescribe, so that the leaven of both was the same; they were unsatisfied with the signs they had, and would have others of their own devising; "Take heed of this leaven "(saith Christ), "be convinced by the miracles ye have seen, and covet not to see more."

2. How they misunderstood this caution. It seems, at their putting to sea this time, they had forgotten to take bread, and had not in their ship more than one loaf, Mar 8:14. When therefore Christ bid them beware of the leaven of the Pharisees, they understood it as an intimation to them, not to apply themselves to any of the Pharisees for relief, when they came to the other side, for they had lately been offended at them for eating with unwashen hands. They reasoned among themselves, what should be the meaning of this caution, and concluded, " It is because we have no bread; he saith this, to reproach us for being so careless as to go to sea, and go among strangers, with but one loaf of bread; he doth, in effect, tell us, we must be brought to short allowance, and must eat our bread by weight."They reasoned it - dielogizonto , they disputed about it; one said, "It was owing to you;"and the other said, "It was owing to you, that we are so ill provided for this voyage."Thus distrust of God makes Christ's disciples quarrel among themselves.

3. The reproof Christ gave them for their uneasiness in this matter, as it argued a disbelief of his power to supply them, notwithstanding the abundant experience they had had of it. The reproof is given with some warmth, for he knew their hearts, and knew they needed to be thus soundly chidden; " Perceive ye not yet, neither understand, that which you have had so many demonstrations of? Have ye your hearts yet hardened, so as that nothing will make any impression upon them, or bring them to compliance with your Master's designs? Having eyes, see ye not that which is plain before your eyes? Having ears, hear ye not that which you have been so often told? How strangely stupid and senseless are ye! Do ye not remember that which was done but the other day, when I broke the five loaves among the five thousand, and soon after, the seven loaves among the four thousand? Do ye not remember how many baskets full ye took up of the fragments?"Yes, they did remember, and could tell that they took up twelve baskets full one time, and seven another; "Why then,"said he, " how is it that ye do not understand? As if he that multiplied five loaves, and seven, could not multiply one."They seemed to suspect that the one was not matter enough to work upon, if he should have a mind to entertain his hearers a third time: and if that was their thought, it was indeed a very senseless one, as if it were not all alike to the Lord, to save by many or few, and as easy to make one loaf to feed five thousand as five. It was therefore proper to remind them, not only of the sufficiency, but of the overplus, of the former meals; and justly were they chidden for not understanding what Christ therein designed, and what they from thence might have learned. Note, (1.) The experiences we have had of God's goodness to us in the way of duty, greatly aggravate our distrust of him, which is therefore very provoking to the Lord Jesus. (2.) Our not understanding of the true intent and meaning of God's favours to us, is equivalent to our not remembering of them. (3.) We are therefore overwhelmed with present cares and distrusts, because we do not understand, and remember, what we have known and seen of the power and goodness of our Lord Jesus. It would be a great support to us, to consider the days of old, and we are wanting both to God and ourselves if we do not. (4.) When we thus forgot the works of God, and distrust him, we should chide ourselves severely for it, as Christ doth his disciples here; "Am I thus without understanding? How is it that my heart is thus hardened?"

Barclay: Mar 8:11-13

The whole tendency of the age in which Jesus lived was to look for God in the abnormal. It was believed that when the Messiah came the most startling things would happen. Before we reach the end of this chapter we shall examine more closely, and in detail, the kind of signs which were expected. We may note just now that when false Messiahs arose, as they frequently did, they lured the people to follow them by promising astonishing signs. They would promise, for instance, to cleave the waters of the Jordan in two and leave a pathway through it, or they would promise, with a word, to make the city watts fall down.

It was a sign like that that the Pharisees were demanding. They wished to see some shattering event blazing across the horizon, defying the laws of nature and astonishing men. To Jesus such a demand was not due to the desire to see the hand of God; it was due to the fact that they were blind to his hand. To Jesus the whole world was full of signs; the corn in the field, the leaven in the loaf, the scarlet anemones on the hillside all spoke to him of God. He did not think that God had to break in from outside the world; he knew that God was already in the world for anyone who had eyes to see. The sign of the truly religious man is not that he comes to Church to find God but that he finds God everywhere, not that he makes a great deal of sacred places but that he sanctifies common places.

That is what the poets knew and felt, and that is why they were poets. Elizabeth Barrett Browning wrote:

"Earth's crammed with heaven,

And every common bush afire with God;

But only he who sees, takes off his shoes,

The rest sit round it and pluck blackberries."

Thomas Edward Brown wrote:

"A garden is a lovesome thing, God wot!

Rose plot,

Fringed pool,

Fern's grot--

The veriest school

Of peace; and yet the fool

Contends that God is not--

Not God! In gardens! when the eve is cool?

Nay, but I have a sign;

'Tis very sure God walks in mine."

And still another poet wrote:

"One asked a sign from God; and day by day

The sun arose in pearl; in scarlet set;

Each night the stars appeared in bright array;

Each morn the thirsty grass with dew was wet;

The corn failed not its harvest, nor the vine

And yet he saw no sign!"

From him who has eyes to see and a heart to understand, the daily miracle of night and day and the daily splendour of all common things are sign enough from God.

Constable: Mar 6:6--8:31

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

The increasing hostility of Israel's religious leaders and the rejection of the multitudes (3:7-6:6a) led Jesus to concentrate on training His disciples increasingly. This section of Mark's Gospel shows how Jesus did that. While Jesus gave his disciples increasing responsibility for ministry (6:6b-30), the focus of Jesus' instruction was His own identity, which the disciples had great difficulty understanding (6:31-8:30).

Constable: Mar 8:1-30

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

The disciples had not yet understood the lessons that Jesus sought to teach them. Mark constructed his Gospel to show that in His discipleship training Jesus repeated lessons to train them. One writer noticed the following repetitive parallel structure in this section of the Gospel.¹⁸⁶

6:31-44	Feeding of the multitude	8:1-9
6:45-56	Crossing of the sea and landing	8:10
7:1-23	Conflict with the Pharisees	8:11-13
7:24-30	Conversation about bread	8:14-21
7:31-36	Healing	8:22-26
7:37	Confession of faith	8:27-30

Constable: Mar 8:11-13

3. Conflict with the Pharisees over signs 8:11-13 (cf. Matt. 16:1-4)

Matthew's account of this incident is fuller than Mark's. Probably Mark just summarized it here to parallel 7:1-23 and so advance his theme of discipleship training.

8:11 Matthew noted that the Sadducees accompanied the Pharisees (Matt. 15:1). They came out from Jerusalem again to argue, not to learn. They asked Jesus to provide some celestial confirmation of His divine authority. They had previously concluded that His power came from Satan (3:22). The miracles that Jesus performed did not convince them. They were not requesting another one of these but a different type of verification perhaps similar to those God gave the Israelites at Mt. Sinai to authenticate Moses as His servant. They did this to subject Jesus to a trial (Gr. peirazo) that would reveal His true character. They hoped to expose Him as a phony.

". . . the Sadducees were a wealthy, conservative party concentrated in Jerusalem. Their members were from aristocratic families of patrician and priestly stock. They refused adherence to the tradition of the elders and advocated a rigorous application of the law of Moses to the life of the nation. In general, they espoused a political and religious policy, including cooperation with Rome, aimed at preserving the status quo."¹⁹¹

8:12 The Greek word translated "sighing deeply" is anastenazo.

"It describes Jesus' grief and disappointment when faced with the unbelief of those who, because of their spiritual privileges, ought to have been more responsive to him."¹⁹²

The spirit was Jesus' human spirit. The contemporary Jews who opposed Jesus constituted the generation to which He referred. He refused to give the type of sign they requested because the evidence that He had presented was more than adequate to convince an open-minded person. Jesus distinguished between miracles (Gr. dynamis) and signs (Gr. semeion) by using the second word here. He had given plenty of miracles to bolster faith. He would not give a sign to those bent on disbelieving. From this Mark's readers were to learn that Jesus' miracles were ample proof of His deity.

8:13 Jesus again left unbelievers (cf. 4:35; 7:24). He departed for the northeast coast of the lake.

This incident was and is a lesson to disciples on the importance of accepting the evidence that Jesus has given concerning His supernatural person.

College: Mar 8:1-38

MARK 8

J. FEEDING THE FOUR THOUSAND (8:1-10)

¹ During those days another large crowd gathered. Since they had nothing to eat, Jesus called his disciples to him and said, ²" I have compassion for these people; they have already been with me three days and have nothing to eat. ³ If I send them home hungry, they will collapse on the way, because some of them have come a long distance."

⁴ His disciples answered, " But where in this remote place can anyone get enough bread to feed them?"

⁵" How many loaves do you have?" Jesus asked.

" Seven," they replied.

⁶ He told the crowd to sit down on the ground. When he had taken the seven loaves and given thanks, he broke them and gave them to his disciples to set before the people, and they did so. ⁷ They had a few small fish as well; he gave thanks for them also and told the disciples to distribute them. ⁸ The people ate and were satisfied. Afterward the disciples picked up seven basketfuls of broken pieces that were left over. ⁹ About four thousand men were present. And having sent them away, ¹⁰ he got into the boat with his disciples and went to the region of Dalmanutha.

See the comments on 6:30-44 for the importance Mark gives to the two feeding miracles. All four Gospels provide an account of the feeding of the five thousand. Mark and Matthew also record the feeding of the four thousand. The two stories are largely parallel, although this second account is briefer because it provides less detail. This is the fourth of the nature miracles of Mark (cf. 4:35-41; 6:30-52).

1-3. " During those days" is a fairly weak chronological link used by Mark here and in 1:9. In 8:9, Mark will be more specific about how large the crowd was. It is not clear from Jesus' comments whether the crowd had been totally without food for three days or perhaps had run out of whatever food was available. In any event they had little food at that time. The NIV translation suggests that the comment about collapsing on the way home applied only to those who had come from a long distance. However, the word translated " because" is Mark's favorite conjunction kaiv ( kai ) which should probably be translated as in the NRSV " and some of them have come from a great distance." Jesus was concerned about all of the crowd being weak from hunger. This is Mark's third reference to Jesus' compassion (1:41; 6:34).

4. On the occasion of the first feeding miracle it seemed quite natural for the disciples to ask how the crowds could be fed (6:37). Now that they have seen Jesus feed five thousand their question is surprising. But in 6:52 Mark said that " they had not understood about the loaves; their hearts were hardened." That statement in its context apparently applied primarily to the disciples' failure to understand the implications of the miraculous multiplication of the loaves for the identity of Jesus. But perhaps it also has some applicability to their failure to immediately consider Jesus' ability to feed the four thousand in light of his previous feeding of five thousand.

5-7. At the feeding of the five thousand there were five loaves. This time there are seven. The difference is insignificant as further indicated by Mark's lack of concern to specify the number of fish involved in the second feeding miracle. Concerning the improbable suggestion that the language of vv. 6-7 alludes to the Lord's Supper see the comments on 6:41.

8. This time seven basketfulls were collected. Some commentators have allegorized the twelve baskets as referring to the Jews (the twelve tribes) and the seven as referring to the Gentiles (the number seven signifying the completion achieved by including the Gentiles with the Jews). This allegorizing is based upon the unlikely suggestion that the four thousand were predominately Gentiles. It would be difficult to decide where to stop this allegorizing. Does Mark also have allegorical intent for the five vs. four thousand, or the five vs. seven loaves?

9-10. Matt 15:38 says that the count of four thousand included only the men and not the women and children (cf. Matt 14:21). Evidently the " remote place" (ejrhmiva, erçmia) or " desert" (NRSV) where the crowd was gathered (v. 4) was near the Sea of Galilee. Jesus and the disciples again entered a boat on the Sea. There is a textual variant in the ancient witnesses to Mark's text concerning where they went. The best supported reading is the region of Dalmanutha, a place unknown outside of Mark's Gospel. Some ancient witnesses to Mark support Magadan or Magdala, the readings attested for the parallel in Matt 15:39. The best witnesses to Matthew have Magadan, while others read Magdala. The locations of Dalmanutha and Magadan are unknown. Magdala was on the western shore of the Sea near Tiberias. A location on the west shore fits the subsequent references in Mark which indicate that Bethsaida, a city northeast of the Sea, was on the other side (8:13, 22).

K. THE PHARISEES DEMAND A SIGN (8:11-13)

¹¹ The Pharisees came and began to question Jesus. To test him, they asked him for a sign from heaven. ¹² He sighed deeply and said, " Why does this generation ask for a miraculous sign? I tell you the truth, no sign will be given to it." ¹³ Then he left them, got back into the boat and crossed to the other side.

The Pharisees return to oppose Jesus once again (see 2:16, 24; 3:6; 7:5). Their question raises a problem of interpretation because Jesus' miracles are referred to as " signs" in John's Gospel and Acts 2:22, and the apostolic miracles are referred to as " signs" in Mark 16:17, 20 and often in the book of Acts. So how can the Pharisees, who have seen Jesus perform miracles, ask for a sign? And how can Jesus say that he will not provide one?

Apparently in this context the word " sign" (shmei'on, sçmeion) has a special sense. Perhaps the Pharisees are asking for a sign such as God opening the heavens and declaring Jesus to be his Son. Such a sign would be more convincing than Jesus' miracles because it would require less interpretation. Such a sign was perhaps seen by a few at Jesus' baptism (John 1:32-34), was seen by three disciples at the transfiguration (Mark 9:7), and was seen in a vague and misunderstood way by a crowd in Jerusalem during the last week of Jesus' life (John 12:28-29). But no such sign was provided for Jesus' generation in general or the Pharisees in particular.

L. THE YEAST OF THE PHARISEES AND HEROD

(8:14-21)

¹⁴ The disciples had forgotten to bring bread, except for one loaf they had with them in the boat. ¹⁵" Be careful," Jesus warned them. " Watch out for the yeast of the Pharisees and that of Herod."

¹⁶ They discussed this with one another and said, " It is because we have no bread."

¹⁷ Aware of their discussion, Jesus asked them: " Why are you talking about having no bread? Do you still not see or understand? Are your hearts hardened? ¹⁸ Do you have eyes but fail to see, and ears but fail to hear? And don't you remember? ¹⁹ When I broke the five loaves for the five thousand, how many basketfuls of pieces did you pick up?"

" Twelve," they replied.

²⁰" And when I broke the seven loaves for the four thousand, how many basketfuls of pieces did you pick up?"

They answered, " Seven."

²¹ He said to them, " Do you still not understand?"

In this, the third boat scene with Jesus and the disciples, Mark once again portrays the disciples' lack of understanding about the feeding miracles. Immediately after the feeding of the five thousand, in connection with Jesus walking on the water, Mark says that " they had not understood about the loaves; their hearts were hardened" (6:52). Then, at the feeding of the four thousand they reveal their lack of insight by asking how anyone could feed so many people in the desert (8:4). Now, shortly after the feeding of the four thousand, they misunderstand Jesus' saying about yeast and think he is concerned about having enough bread.

14. The opening sentence of the story sets the stage for the disciples' misinterpretation of Jesus' saying. They had forgotten to bring bread to eat and had only one loaf. One loaf would not be nearly enough for everyone.

15. Jesus' metaphorical saying (which Mark would call a parable) is contextually connected to the Pharisees testing him in vv. 11-12. Along with the yeast of the Pharisees he includes the yeast of Herod Antipas. The contextual connection of this saying to the Pharisees' question suggests that in some way their question might illustrate what the yeast of the Pharisees symbolized. In Luke 12:1 there is a parallel statement (in another setting) which says, " Be on your guard against the yeast of the Pharisees, which is hypocrisy." This explanation would seem to fit well in Mark's context as well. The Pharisees asked questions, but they did not truly seek answers, except those that could be used against Jesus. Herod could presumably also be accused of hypocrisy. In Luke 13:32, Jesus refers to Herod as a " fox," a widely recognized epithet for a crafty individual.

16. The disciples' misunderstanding of Jesus' saying perplexes the reader of Mark - and, as is revealed in the subsequent verses, Jesus.

17-18. The questions " Do you not see or understand?" and " Do you have eyes but fail to see, and ears but fail to hear?" recall the language of 4:12. There Jesus cited Isa 6:9-10 concerning why he spoke to outsiders in parables, " so that 'they may be ever seeing but never perceiving, and ever hearing but never understanding.'" The questions imply that the disciples are like outsiders. The question between these two, " Are your hearts hardened?" recalls Mark's specific statement in 6:52 that the disciples' hearts were hardened.

19-20. The last question of v. 18, " And don't you remember?" leads into two questions that summarize the basic facts about the miraculous feedings. Jesus first fed five thousand with five loaves and the disciples took up twelve baskets of leftovers. Then he fed four thousand with seven loaves and they took up seven baskets.

21. The point of the two review questions emerges in v. 21 through another question, " Do you still not understand?" The question Mark's reader must ask is what Jesus wanted the disciples to understand. Matthew provides an answer which seems consistent with Mark's contextual clues. According to Matt 16:11 Jesus asked, " How is it you don't understand that I was not talking to you about bread?" And Matt 16:12 adds " then they understood that he was not telling them to guard against the yeast used in bread, but against the teaching of the Pharisees." In Mark one might suppose that the larger context leading up to Peter's confession at Caesarea Philippi indicates that Jesus was speaking of understanding his identity. But the immediate context of the misunderstood parable about the yeast supports the same understanding made explicit in Matthew. Ultimately, however, the disciples' failure to understand about the loaves (which gave birth to their literalistic understanding of the yeast parable) was based on a misunderstanding about Jesus' identity as the Christ.

M. THE BLIND MAN AT BETHSAIDA (8:22-26)

²² They came to Bethsaida, and some people brought a blind man and begged Jesus to touch him. ²³ He took the blind man by the hand and led him outside the village. When he had spit on the man's eyes and put his hands on him, Jesus asked, " Do you see anything?"

²⁴ He looked up and said, " I see people; they look like trees walking around."

²⁵ Once more Jesus put his hands on the man's eyes. Then his eyes were opened, his sight was restored, and he saw everything clearly. ²⁶ Jesus sent him home, saying, " Don't go into the village. ^a"

^a 26 Some manuscripts Don't go and tell anyone in the village

Like the healing of the deaf man with a speech impediment (7:31-35) the healing of the blind man at Bethsaida is found only in Mark. It is extraordinary in involving two acts of healing on Jesus' part in which the first is only partially effective. The clue to understanding this mysterious two-part healing is to be found in the context of Mark. This miracle, which at first appears to be merely another example of Jesus' healing ability, is actually an acted out parable of the disciples' stages of understanding.

22. This time the boat landed at Bethsaida (cf. 6:45, 53). The opening words of the story parallel those of the deaf man with a speech impediment. In both cases unidentified people bring a man to Jesus and beg Jesus to touch him (cf. 7:32).

23-24. The parallel to the final story of chapter 7 continues as Jesus takes the man outside the village (cf. 7:33, " away from the crowd" ) and makes use of saliva and touching (cf. 7:33, " Jesus put his fingers into the man's ears. Then he spit and touched the man's tongue." ) From v. 25 it is clear that Jesus put his hands on the blind man's eyes.

But then the story diverges from all other Gospel healings. When Jesus asked the blind man if he could see, the answer is surprising. He could see, but only vaguely. The healing was incomplete. People looked like walking trees.

25. After Jesus laid his hands upon the man's eyes a second time, he could see clearly. The mystery is in the rationale for a second act of healing. It is not in keeping with the rest of the New Testament to suppose Jesus had some sort of " power failure" on the first attempt. It might be possible to suppose that the blind man was afflicted by a failure in his faith (cf. 6:5-6), but there is a better explanation.

As noted in the commentary introduction, Mark's Gospel divides rather clearly into two sections. The first half leads up to Peter's confession at Caesarea Philippi. The second half begins with Peter's acknowledgment that Jesus was the Christ and fills out the meaning of that title. Jesus is not the Christ many expected, but he has come to serve and to give his life for others. The confession of Peter, the beginning of the teachings about Jesus' suffering and death, and the beginning of the disciples' lack of understanding of a suffering Christ are found in the remainder of chapter 8, immediately after the healing of the blind man. Jesus healed the blind man in two stages as a living metaphor of the two stages through which the disciples opened their eyes to his identity and mission. In 8:27-29, when the disciples opened their eyes to see that Jesus was the Christ, they were like the blind man when he saw men who looked like trees walking. Their eyes were opened, but they did not see clearly. Only after Jesus' death would they come to see him clearly.

N. PETER'S CONFESSION AT CAESAREA PHILIPPI

(8:27-30)

²⁷ Jesus and his disciples went on to the villages around Caesarea Philippi. On the way he asked them, " Who do people say I am?"

²⁸ They replied, " Some say John the Baptist; others say Elijah; and still others, one of the prophets."

²⁹" But what about you?" he asked. " Who do you say I am?"

Peter answered, " You are the Christ. ^a"

³⁰ Jesus warned them not to tell anyone about him.

^a 29 Or Messiah . " The Christ" (Greek) and " the Messiah" (Hebrew) both mean " the Anointed One."

This story is the climax of the first half of Mark's Gospel. Although the readers of Mark know from the very first verse that Jesus is the Christ, the disciples have to come to this conclusion. Prior to Peter's confession only supernatural beings knew the complete identity of Jesus. He had revealed his identity through his proclamation of the kingdom of God, through his authoritative teaching that was not like that of the scribes, and through his miraculous powers over nature, demons, disease, and even death. But he had not proclaimed his stature as the Christ and had forbidden the demons who wanted to reveal who he was.

Peter's and the disciples' acknowledgment that Jesus was the Christ marked a significant turning point in his work with them. The second half of Mark begins as Jesus starts to teach them about his coming suffering, death, and resurrection.

27-28. Caesarea Philippi was about twenty-five miles north of Bethsaida. It was the capital city and place of residence of Herod Philip (half brother of Herod Antipas), who ruled from 4 B.C. to A.D. 34 over the northeastern portion of what had been Herod the Great's kingdom. Philip built Caesarea Philippi and named it after himself and the emperor.

When Jesus asked about who the people said he was, the disciples' description echoed the opinions expressed in 6:14. See the comments there for discussion of the identification of Jesus as John the Baptist, Elijah, or one of the prophets. It is striking that in both cases the public speculation does not include the notion that Jesus was the Christ.

29. Jesus solicited the correct answer from the disciples. Peter, speaking for the group, said " You are the Christ." He was identifying Jesus as the long-awaited Messiah who would reign over the coming kingdom of God.

30. Although the identification was correct, Jesus ordered the disciples not to tell anyone. This is the clearest instance of the " messianic secret" concept in Mark (cf. the comments on 1:25-26). The " secret" includes this text, Jesus ordering the demons not to make him known (1:25, 34; 3:12), and his instruction to Peter, James, and John not to tell about the transfiguration until after he had been raised from the dead (9:9). The last of these provides a time limit for the secret. After Jesus' resurrection he could be proclaimed to all as the Christ. As indicated in the comments on 1:25-26, although the rationale for the secret is not stated by Mark and must remain uncertain, I am inclined toward the proposal that Jesus wanted his messiahship kept a secret until it could be seen in the light of the cross. Only in the light of the cross could one truly understand what it meant to Jesus to be the Christ. The misunderstandings likely before the cross are demonstrated immediately in Peter's reaction to Jesus in 8:31-32.

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

A. JESUS PREDICTS HIS DEATH AND RESURRECTION (8:31-33)

³¹ He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again. ³² He spoke plainly about this, and Peter took him aside and began to rebuke him.

³³ But when Jesus turned and looked at his disciples, he rebuked Peter. " Get behind me, Satan!" he said. " You do not have in mind the things of God, but the things of men."

On the one hand, it is problematic to divide the book of Mark in such a way as to split the connected story line of 8:27-9:1. On the other hand, 8:31-9:1 clearly marks a new beginning in terms of geography, christology, and discipleship. Geographically, the first passion prediction begins the journey to Jerusalem. Jerusalem is not spelled out as the destination, but it is implicit in the reference to the elders and chief priests who reside in Jerusalem. It becomes more explicit at the time of the second passion prediction, " They left that place and passed through Galilee" (9:30), and is fully expressed at the time of the third prediction, " See, we are going up to Jerusalem" (10:32). The geographical mode of 8:31-10:52 is the mode of a journey toward Jerusalem and the cross of Golgotha. Christologically, the new section is characterized by an emphasis on Jesus' death and resurrection. As soon as the disciples concluded that Jesus was the Christ, he began to teach them about the cross and the resurrection, concepts which were completely foreign to their ideas about the Christ (see 8:31-32; 9:9-12, 30-32; 10:32-45). In terms of the discipleship theme, there is a shift in this section to an emphasis on following Jesus in the path of suffering servanthood (8:34-35; 9:35; 10:42-45). This shift in the discipleship theme corresponds to and flows from the emphasis on a suffering servant christology. All of these thematic shifts justify seeing 8:31 as the turning point in the book.

31. In Mark's gospel the verb " began" (h[rxato, çrxato) is often used without the intention of indicating the first time something occurred. However, in this instance the fact that there is only a single vague reference to Jesus' death prior to this point (cf. 2:20), and Mark's declaration that " He spoke plainly about this" (8:32, suggesting he had not spoken plainly before) lead to the conclusion that this is the beginning of a new stage in Jesus' teaching of the disciples. He now begins to teach them about his death and resurrection. They had opened their eyes half way, but they yet needed to learn more about who he really was.

It is notable that in each of the predictions of his death and/or resurrection, Jesus uses the title Son of Man (8:31; 9:9, 12, 31; 10:33, 45; 14:21). He does not use the title Christ, although he accepts it (8:29-30; 14:61-62).

Jesus clearly believed that the death and resurrection of the Son of Man were matters of prophecy (cf. 9:12; 14:21). That is presumably the sense of " must" (dei', dei ) here in 8:31. This does not mean that there must be a specific Old Testament prophecy that uses the phrase " Son of Man" in connection with suffering, although some would see that possibility in Dan 7. In that chapter, which Jesus clearly used with respect to the Son of Man title (cf. Mark 14:62), the " one like a son of man" in 7:13 is interpreted as a reference to " the saints of the Most High" (7:18). Then the fourth beast is said to " speak out against the Most High and oppress his saints" who " will be handed over to him for a time, times and half a time" (7:25). Some see this as prophesying the suffering of the Son of Man and believe Jesus had Dan 7 in mind when he spoke of the great suffering the Son of Man would endure. If Jesus had Dan 7 in mind in connection with his suffering he never explicitly says so. It is not necessary to confine the Old Testament texts about the suffering of the Son of Man to those that use that particular phrase. Since Jesus knew that he was the referent of all the texts that speak of the Christ, regardless of the use or non-use of any pertinent title (including Son of Man), he could allude to any christological prophecies concerning himself while using any available title. In later texts in Mark Jesus alludes to or quotes at least three Old Testament passages as predicting his passion: Isa 53 (Mark 10:45), Ps 118:22-23 (Mark 12:10-11), and Zech 13:7 (Mark 14:27). Such texts may be behind the " must" of 8:31.

In Galilee Jesus had constant conflict with two overlapping groups: the scribes and the Pharisees. On two occasions (3:22; 7:1) the scribes who opposed Jesus came from Jerusalem. With 8:31 the focus shifts to the religious authorities in Jerusalem. In Jerusalem the focus is on the three groups that made up the Sanhedrin: the elders, chief priests, and scribes. The scribes or teachers of the law are discussed in the comments on 1:22. The chief priests were probably the leading figures in the Sanhedrin. " These were probably the former high priests and members of the priestly aristocracy from which the high priests were chosen." The " elders" were powerful laymen from aristocratic families. Together, these three groups made up the Sanhedrin council. The Sanhedrin, presided over by the high priest, had a significant administrative and judicial role in Jerusalem and Judea. When Jesus arrived in Jerusalem, the groups that composed this council became his chief opponents.

Mark is the only Gospel writer who writes that Jesus will rise " after three days" (8:31; 9:31; 10:34). In the parallel accounts Matthew (Matt 116:21; 17:23; 20:19) and Luke (Luke 9:22; 18:33; cf. 24:7, 46) have " on the third day." Mark himself portrays Jesus as crucified on Friday and raised on Sunday. His phrase cannot mean " on the fourth day." Some argue that he uses " three days" loosely to mean a short period of time. Others argue that " after three days" depends on a Jewish method of reckoning by which any part of a day is counted as a day so that Jesus was raised after part of Friday, all of Saturday, and part of Sunday: that is, after three days.

32. The statement that he " spoke plainly about this" indicates that Jesus was quite straightforward about his coming death and resurrection and did not speak in his usual parabolic style. He was speaking only to the disciples, not the crowd, and he wanted the disciples to understand what would happen to him. As a contrast to speaking plainly about his death, in Mark 2:20 there is an example of an obscure parabolic reference to Jesus' death, which probably was not understood as such by those who heard the parable of the bridegroom.

Peter took Jesus aside and actually rebuked him. The rebuke indicates that Peter's notion of the messiah did not involve being rejected by the religious authorities and being killed. Few if any Jews prior to Jesus had observed that certain Old Testament texts indicated a suffering messiah. There were various ideas of what the messiah might be, but all of them were glorious. The twelve, having concluded that Jesus was the messiah, must have been expecting him to assume royal authority over an earthly kingdom (cf. 10:35-37). Jesus' passion predictions involved a complete reversal of their expectations.

33. In response to Peter's rebuke, Jesus rebuked Peter. His language is extraordinarily strong. Peter's plan came from Satan's influence, not God's. Peter was focusing on the interests of men, not of God. Although this exchange of rebukes between Jesus and Peter took place in private, it is likely that Peter's rebuke, like his confession, was representative of the opinions of the twelve in general.

B. THE COSTS OF DISCIPLESHIP (8:34-9:1)

³⁴ Then he called the crowd to him along with his disciples and said: " If anyone would come after me, he must deny himself and take up his cross and follow me. ³⁵ For whoever wants to save his life ^a will lose it, but whoever loses his life for me and for the gospel will save it. ³⁶ What good is it for a man to gain the whole world, yet forfeit his soul? ³⁷ Or what can a man give in exchange for his soul? ³⁸ If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father's glory with the holy angels."

¹ And he said to them, " I tell you the truth, some who are standing here will not taste death before they see the kingdom of God come with power."

^a 35 The Greek word means either life or soul ; also in verse 36.

As is clear in 10:35-37, the disciples' misunderstandings of the nature of Jesus' messiahship led directly to misunderstandings of the nature of discipleship. They expected to support Jesus in his rise to royal rule and then to function as dignitaries in the coming kingdom. In 8:34-9:1, immediately after apprising them of his own true role, he spells out the implications of his mission for their own. This section is central to what Mark wanted to say to his readers and what God would have modern readers learn from this Gospel. It is highlighted by the fact that 8:31-9:1 marks the central turning point in Mark's Gospel and by the fact that the pattern of 1) passion/ resurrection prediction, 2) rejection or misunderstanding by the disciples, and 3) teaching on the implications of the cross for discipleship is found three times in 8:31-9:1, 9:30-35, and 10:32-45.

34. At this point Jesus turned to teach not only the disciples, but also the crowds. The disciples could more fully grasp his meaning for they alone have been told about his own future suffering and death. One of the key verses on discipleship in all of the Gospels, according to this verse would-be followers of Jesus must practice self-denial and must bear their own crosses. As Luke 9:23 indicates by adding the word " daily," the cross bearing Jesus had in mind for disciples was metaphorical. It may, of course, involve martyrdom, in some cases even by way of a literal cross. But it applies widely to all sorts of suffering in the name of Christ.

35. The demands of v. 34 are continued in another famous verse. This is the first of several statements in Mark in which Jesus speaks of discipleship using the rhetoric of paradox (cf. 9:35; 10:31, 43-44). Jesus' paradoxes are statements that seem self-contradictory and opposed to common sense, yet express profound truths. As in the case of cross bearing, losing one's life is primarily a metaphorical concept (equivalent to the self-denial of v. 34), although in some circumstances it may lead to literal death as a martyr. Those who lose their lives will save them by gaining eternal life. In cases where losing one's life is metaphorical and does not involve literal death, saving one's life could also be understood in terms of experiencing spiritual life with God even before death - but the context of v. 38 suggests that Jesus was thinking primarily of life after death. V. 35 has motivated many to make great sacrifices for the sake of Jesus and his gospel.

36-37. The NIV here changes the translation of the word translated " life" (yuchv, psychç) twice in v. 35. This word can be translated " soul" or " life," but in this context the translation " soul" is misleading because most modern readers probably understand it to mean a spiritual entity that dwells in the body and separates from it at death. In the New Testament the term is used more holistically of the person or self.

Jesus' point is a dramatic one. There is nothing, not even the totality of human wealth and power, that would compensate for the loss of eternal life with God. Nothing is more valuable than spending eternity in heaven.

38. The opposite of losing one's life for Jesus and the gospel is to be ashamed of Jesus and his words. Living in an adulterous and sinful generation can easily lead a disciple to deny his Lord rather than himself. Those who are ashamed of Jesus can expect him to be ashamed of them at his second coming.

9:1. The statement in 9:1 clearly belongs in the context of 8:31-38. It underscores the truth of 8:38. Unfortunately, it is extraordinarily difficult to interpret. Keeping in mind the parallel in Matt 16:28 (" I tell you the truth, some who are standing here will not taste death before they see the Son of Man coming in his kingdom" ), there are four views that need to be considered.

Two of these views are widely defended in the scholarly literature. First, in the light of Mark 8:38 and the reference to the Son of Man's coming in Matt 16:28, many believe Jesus was predicting that his second coming would occur before the death of all of those who were listening to him. Most of those who take this view believe Jesus was wrong, a conclusion which is unacceptable. A few conservative commentators take this view and argue that Jesus was giving a conditional prophecy, although (as in the Jonah's prophecy of the doom of Nineveh) the conditions were left unstated. Because the prophecy was conditional, Jesus did not err when the conditions were not met and the second coming was postponed. A second view, popular among conservative commentators, is that Jesus has reference to the transfiguration, in which three of those who were listening to the teaching of 8:31-9:1 were given a preview of Jesus in his coming glory and therefore an assurance that the kingdom of God had come with power. Proponents of this view cite 2 Pet 1:16-18 in which Peter relates his experience of the transfiguration as supporting his statement that " We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty." The " coming" spoken of in this sentence is probably the second coming, to which the transfiguration event bore witness.

Two other views are found less frequently in the scholarly literature. One is that 9:1 refers to the destruction of Jerusalem. The other is that 9:1 refers to the resurrection or the day of Pentecost. The major weakness which causes both of these to be minority viewpoints in the scholarly literature is the contextual connection of 8:38 and 9:1. There is little doubt that 8:38 refers to the second coming, and so (especially in Matthew's version, " the Son of Man coming in his kingdom" ) 9:1 and its parallels apparently ought to be interpreted similarly. The destruction of Jerusalem and Pentecost views sever 9:1 from 8:38. The context of 8:38 favors the second coming view (acceptable only in the problematic " conditional prophecy" version) or the transfiguration (as a preview of the second coming) view. The transfiguration view has the least problems.

-College Press New Testament Commentary: with the NIV

McGarvey: Mar 8:10-26

LXX.
THIRD WITHDRAWAL FROM HEROD'S TERRITORY.
Subdivision A.
PHARISAIC LEAVEN. A BLIND MAN HEALED.
(Magadan and Bethsaida. Probably Summer, A. D. 29.)
^aMATT. XV. 39-XVI. 12; ^bMARK VIII. 10-26.

   ^b10 And straightway he entered into the boat with his disciples, aand came into the borders of Magadan. binto the parts of Dalmanutha. [It appears from the context that he crossed the lake to the west shore. Commentators, therefore, pretty generally think that Magadan is another form of the name Magdala, and that Dalmanutha was either another name for Magdala, or else a village near it.]  ^a1 And the Pharisees and Sadducees bcame forth, and began to question with him, seeking of him a sign aand trying him [testing the strength of his miraculous power] asked him to show them a sign from heaven. [They rejected his miracles as signs of his Messiahship, the Pharisees holding that such signs could be wrought by Beelzebub. They therefore asked a sign from heaven such as only God could give, and such as he had accorded to Moses, Joshua, Samuel, and Elijah, or such as Joel foretold (Joe 2:31). It is generally thought that the [406] Herodians were Sadducees of Galilee. If so, we note the beginning of their hostility recorded at Mark iii. 6, 1Co 1:22.]  4 An evil and adulterous generation seeketh after a sign; and bverily I say unto you, There shall no sign be given unto this generation. [i. e., none such as was demanded] bbut the sign of Jonah. [For comment on similar language, see pages 305-306. The resurrection or Jonah sign was a sign from heaven in the sense in which they used the words; that is, it was wrought directly by God, and not through man.]  13 And he left them, ^bAnd again entering into the boat departed to the other side. [I. e., from Magdala back again to the east shore, or rather, toward Bethsaida Julias, on the northeast shore.]  ^a5 And the disciples came to the other side and forgot to take bread. band they had not in the boat with them more than one loaf. [This loaf was probably left over from the previous supply.]  ^a6 Then Jesus said unto them,  ^b15 And he charged them, saying, ^aTake heed and beware of the leaven of the Pharisees and Sadducees. Beware of the leaven of the Pharisees and of the Sadducees. band the leaven of Herod. [Leaven, which answered to our modern yeast, was a symbol of a secret, penetrating, pervasive influence, usually of a corrupting nature. The [407] influence of the Pharisees was that of formalism, hypocritical ostentation, and traditionalism; that of the Sadducees was sneering rationalistic unbelief, free thought and cunning worldliness, manifesting itself among the Herodians in political corruption.  16 And they reasoned one with another, aamong themselves, saying, We took {bhave} no bread. They thought that Jesus reproved them for their carelessness in forgetting to take bread, since that carelessness might lead them to be without bread on their journey. So his rebuke below indicates.]  ^a8 And Jesus perceiving it said, {bsaith,} unto them, ^aO ye of little faith, why reason ye among yourselves, because ye have brought no bread?  9 Do ye not yet perceive, bneither understand? aneither remember the five loaves of the five thousand, and how many baskets [cophini, probably traveling baskets] ye took up?  10 Neither the seven loaves of the four thousand, and how many baskets [spurides, probably grain baskets or hampers] ye took up?  11 How is it that ye do not perceive that I spake not to you concerning bread? bhave ye your hearts hardened?  18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?  19 When I brake the five loaves among the five thousand, how many baskets [cophini] full of broken pieces took ye up? They say unto him, Twelve.  20 And when the seven among the four thousand, how many basketfuls [spurides] of broken pieces took ye up? And they say unto him, Seven.  21 And he said unto them, Do ye not yet understand? ^aBut beware of the leaven of the Pharisees and Sadducees?  12 Then understood they how that he bade them not beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. [Jesus had resorted to metaphor because the word leaven better expressed his idea than did the word teaching. The formulated dogmas of the Pharisees were not so bad, but the subtle influence of their spirit and example corrupted [408] without warning, like a concealed grave. There are those to-day who are too skillful to be openly convicted of heterodox statements, but whose teaching, nevertheless, in its very essence and spirit, tends to infidelity.]  ^b22 And they cometh unto Bethsaida. [Not the suburb of Capernaum, but Bethsaida Julias, a town on the east side of the Jordan, near where it flows into the Sea of Galilee. Jesus was proceeding northward toward Cæsarea Philippi.] And they bring to him a blind man, and beseech him to touch him.  23 And he took hold of the blind man by the hand, and brought him out of the village [Jesus increased the sympathy between himself and the man by separating him from the crowd. Our greatest blessing can only come to us after we have been alone with God]; and when he had spit on his eyes, and laid his hands upon him, he asked him, Seest thou aught?  24 And he looked up, and said, I see men; for I behold them as trees, walking.  25 Then again he laid his hands again upon his eyes; and he looked steadfastly, and was restored, and saw all things clearly. [The man's eyes were probably sore, and Jesus made use of saliva to soften and soothe them. But it was our Lord's custom to give variety to the manifestation of his power, sometimes using one apparent auxiliary means, and sometimes another; and also healing instantly or progressively, as he chose, that the people might see that the healing was altogether a matter of his will. The man had evidently not been born blind, else he would not have been able to recognize men or trees by sight, for those not used to employ sight can not by it tell a circle from a square.]  26 And he sent him away to his home, saying, Do not even enter into the village. [The man, of course, lived in the village, and to send him home was to send him thither, but he was to go directly home and not spread the news through the town, for if he did the population would be at once drawn to Jesus, thus breaking up the privacy which he sought to maintain.] [409]

[FFG 406-409]

Lapide: Mar 8:1-38

CHAPTER 8

1 Christ feedeth the people miraculously : 10 refuses to give a sign to the Pharisees : 14 admonisheth his disciples to beware of the leaven of the Pharisees, and of the leaven of Herod : 22 giveth a blind man his sight : 27 acknowledgeth that he is the Christ, who should suffer and rise again : 34 and exhorteth to patience in persecution for the profession of the gospel.

Ver. 15. Beware of the leaven of the Pharisees and of the leaven of Herod. The leaven is the doctrine of the Pharisees, by which they taught children to say to their parents corban, as well as other things contrary to the law of God. The leaven of Herod is the doctrine of the Sadducees, for with them Christ had had His most recent controversy, as appears from Matt. xvi. 1-12. For Herod, as well as many of the principal people at that time, were Sadducees (see Jos. xviii . c. 2). They denied the immortality of the soul, and lived as Atheists. So Herod lived in adultery, killed John, and committed many other crimes, having no fear of God. For although he thought that John had risen again in Christ, yet that opinion did not arise, out of faith, but was wrung out of him by fear. Others, with Origen and S. Jerome, understand by leaven the sect of the Herodians, who flattered Herod, saying that he was the Messiah. But that referred to Herod of Ascalon, not Herod Antipas, as I have shown on Matt. xxii. 16.

Ver. 23. And taking the blind man by the hand, He led him out of the town, i.e., outside of Bethsaida, as is plain from ver. 22.  He led him forth for the same reason that when He was about to heal the deaf and dumb man He took him aside from the multitude. This was, 1st For the sake of prayer, that, being alone, He might collect His thoughts, and unite Himself wholly to God, and pray the more intently and collectedly. 2nd To fly from the applause of men, and teach us to do the same. 3rd Because the citizens of Bethsaida were unworthy of the miracle of Christ; for although they had seen Him work so many miracles, they would not believe in Him.

And spitting upon his eyes. Fasting spittle does good to the purblind, but does not illuminate those who have actually lost their sight. The saliva, therefore, of Christ was not a natural but a supernatural remedy for blindness, being the instrument by which Christ's Godhead wrought.

S. Hilarion imitated this miracle by which Christ gave sight to a blind man, as S. Jerome relates in his Life. "A blind woman was brought to S. Hilarion, who said that she had expended all her substance upon physicians. Hilarion said to her, If thou hadst given to the poor what thou hast thrown away upon physicians, Christ the true Physician would have healed thee."

Laid His hands, i.e., when He had placed His hands upon the eyes of the blind man, and again removed them. For that is improbable which the Scholiast in S. Chrysostom says, that this blind man saw people (ver. 24) when Christ's hands were over his eyes. For this would have been a new and uncalled-for miracle.

Ver. 24. And looking up, he said, I see men as it were trees, walking. As much as to say, I see something obscurely and confusedly; for I see men walking, but in such a way that I cannot distinguish whether they are men or trees. Just as it happens to ourselves, says Bede; when we see people at a great distance, we can only distinguish men from trees by their motion, because men walk, but trees do not. The word walking must be referred to men, not to trees, as is plain by the Greek. The word walking in the Latin text, however, might refer to trees in this sense: I see men as it were trees split, and therefore two-footed, and so walking. This blind man, therefore, as yet in darkness, saw men as it were through a mist and cloud, in which they appeared greater than they really were, it might be as thick and tall as trees, as by means of magnifying glasses letters appear larger than they are in reality.

It is related of S. Gregory Thaumaturgus, that in the Decian persecution he fled with his deacon to a certain hill. A certain traitor made known where they were to the persecutors, who carefully searched the whole hill to discover Gregory. With strong faith in God, he stood in prayer, with eyes immovable and hands stretched out. But God smote the persecutors with inability to see. They returned and reported that they had seen nothing on the hill except two trees a little distant from one another. When they had gone away, the traitor himself went up the hill and saw two men, Gregory and his deacon, instead of the trees. He acknowledged that it was the work of Divine power that they had appeared to the persecutors to be trees, and he fell down at their feet, and from a traitor became a confessor of the faith. (S. Greg. Nyss. in Vita.)

Mystically : The Scholiast in S. Jerome says, "The blind man is a penitent sinner. He sees men as trees walking, because he esteems every one superior to himself. With David he counts himself unworthy to be called a man, deeming himself to be a dead dog and a flea" (2 Sam. xvi.).

Ver. 25. After that again He laid His hands upon his eyes, and he began to see, and was restored, so that he saw all things clearly. Christ wished not suddenly, but by degrees, perfectly to illuminate this blind man: 1st That He might exhibit miracles of every description. 2nd That this miracle might be more esteemed. 3rd And principally, That He might accommodate Himself to the imperfect faith of the blind man and those who brought him, their faith increasing as the miracle proceeded; and that He might the more kindle in them faith, hope, and desire that it might be brought to a perfect work. "In the first place, He cured this blind man imperfectly," says Euthymius, "inasmuch as he believed imperfectly, that he who as yet had but a little vision might by means of the little light believe more perfectly, and be healed more completely; for He was the wise Physician." And by and by he says, "Increase of faith deserved increase of healing."

Tropologically : Christ wished to teach us that the unbeliever and the sinner are gradually illuminated by God, and that they ought correspondingly to make gradual increase in the knowledge and worship of God. "He did it," says Bede, "that He might show the greatness of human blindness, which is wont to arrive step by step, and by certain grades, as it were, of progression, at the light of the Divine knowledge." For as the Scholiast says, "There are degrees of knowledge; neither can any one arrive in a single hour, or, indeed, without considerable time, at perfect knowledge." We have experience of this in children and scholars, who must be taught and instructed step by step. For if the teacher, being impatient of delay and trouble, should wish to teach them everything at once, he would crush their memory and intellect, so that they would take in nothing. It is like wine when it is poured into a vessel with a narrow neck; if you try to pour it all in at once, you pour in scarcely anything, but nearly the whole is spilled. Worthy of note is the Italian proverb, "Gently, gently, if you would go far;" or the saying of the philosopher, "Progression is by degrees."

Symbolically : The Scholiast in S. Jerome says, "Christ laid His hands upon his eyes, that he might see all things clearly, that is, that by visible works he might understand things invisible, and which eye hath not seen; and that after the film of sin he might clearly behold the state of his soul with the eye of a clean heart. For blessed are the pure in heart, for they shall see God."

Ver. 34. In this adulterous generation, of depraved Jews, who are sons of God, though not genuine ones, but like spurious children, the offspring of adultery. For they are degenerate from the faith of their fathers, the Patriarchs, since they will not receive Me, who am the Messiah promised to them. Therefore they are not so much children of God as of the devil. Such are called in Hebrew bene nechar, i.e., children born of a strange, alien, or adulterous father. See what has been said on S. Mat 10:33.

Ver. 39. The kingdom of God, i.e., the glory of the kingdom of God, which is about to be in My transfiguration.

Coming, i.e., appearing, and showing itself to Peter, James, and John. In power, i.e., with great power, glory, splendour, and majesty. (Top)

Commentary -- Other

Critics Ask: Mar 8:11

MARK 8:11-12 —Did Jesus contradict Himself by saying there would be no sign given (cf. Matt. 12:38-39 )?

PROBLEM: In Mark, the Pharisees ask for a sign from Jesus, but He says that no sign shall be given to that generation. But Matthew’s account says that Christ responded that the sign of the Prophet Jonah would be given (namely, Jesus’ resurrection).

SOLUTION: First, the main point here is that Christ was not willing to grant their immediate request for a sign. Jesus does not say in Matthew that the sign of the Prophet Jonah will be immediately given. This sign (of His death and resurrection) occurred later. So, even in Matthew He did not grant the requests of the Pharisees. Jesus refused to do miracles just to entertain ( Luke 23:8 ). He did not “cast pearls before swine.” However He did perform miracles to confirm His messiahship ( John 20:31 ), and the Resurrection was the crowning miracle of that nature (cf. Acts 2:22- 32 ).

Second, it is evident that on more than one occasion Jesus was asked to give a sign. Luke 11:16 , 29-30 states that others sought for a sign. Here in Luke, Jesus responds very similar to the way He does in Matthew 12 . Also, again in Matthew 16:1-4 the Pharisees ask for a sign from Jesus to which He responds that none will be given except the sign of Jonah, just as He had in chapter 12 . So, it is clear that on other occasions Jesus was asked to give a sign and each time, Jesus refused to agree to their immediate demands. Miracles are performed according to God’s will, not according to human want (cf. Heb. 2:4 ; 1 Cor. 12:11 ).   

Critics Ask: Mar 8:12

MARK 8:11-12 —Did Jesus contradict Himself by saying there would be no sign given (cf. Matt. 12:38-39 )?

PROBLEM: In Mark, the Pharisees ask for a sign from Jesus, but He says that no sign shall be given to that generation. But Matthew’s account says that Christ responded that the sign of the Prophet Jonah would be given (namely, Jesus’ resurrection).

SOLUTION: First, the main point here is that Christ was not willing to grant their immediate request for a sign. Jesus does not say in Matthew that the sign of the Prophet Jonah will be immediately given. This sign (of His death and resurrection) occurred later. So, even in Matthew He did not grant the requests of the Pharisees. Jesus refused to do miracles just to entertain ( Luke 23:8 ). He did not “cast pearls before swine.” However He did perform miracles to confirm His messiahship ( John 20:31 ), and the Resurrection was the crowning miracle of that nature (cf. Acts 2:22- 32 ).

Second, it is evident that on more than one occasion Jesus was asked to give a sign. Luke 11:16 , 29-30 states that others sought for a sign. Here in Luke, Jesus responds very similar to the way He does in Matthew 12 . Also, again in Matthew 16:1-4 the Pharisees ask for a sign from Jesus to which He responds that none will be given except the sign of Jonah, just as He had in chapter 12 . So, it is clear that on other occasions Jesus was asked to give a sign and each time, Jesus refused to agree to their immediate demands. Miracles are performed according to God’s will, not according to human want (cf. Heb. 2:4 ; 1 Cor. 12:11 ).   

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 8 (Chapter Introduction)

Overview

Mar 8:1, Christ feeds the people miraculously; Mar 8:10, refuses to give a sign to the Pharisees; Mar 8:14, admonishes his disciples to beware of the leaven of the Pharisees, and of the leaven of Herod; Mar 8:22, gives a blind man his sight; Mar 8:27, acknowledges that he is the Christ who should suffer and rise again; Mar 8:34, and exhorts to patience in persecution for the profession of the gospel.

Poole: Mark 8 (Chapter Introduction)

CHAPTER 8

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 8 (Chapter Introduction)

(Mar 8:1-10) Four thousand fed by a miracle.

(Mar 8:11-21) Christ cautions against the Pharisees and Herodians.

(Mar 8:22-26) A blind man healed.

(Mar 8:27-33) Peter's testimony to Christ.

(Mar 8:34-38) Christ must be followed.

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 8 (Chapter Introduction)

In this chapter, we have, I. Christ's miraculous feeding of four thousand with seven loaves and a few small fishes (Mar 8:1-9). II. His refusing to give the Pharisees a sign from heaven (Mar 8:10-13). III. His cautioning his disciples to take heed of the leaven of Pharisaism and Herodianism (Mar 8:14-21). IV. His giving of sight to a blind man at Bethsaida (Mar 8:22-26). V. Peter's confession of him (Mar 8:27-30). VI. The notice he gave his disciples of his own approaching sufferings (Mar 8:31-33), and the warning he gave them to prepare for sufferings likewise (Mar 8:34-38).

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 8 (Chapter Introduction)

Compassion And Challenge (Mar_8:1-10)

The Blindness Which Desires A Sign (Mar_8:11-13)

The Failure To Learn From Experience (Mar_8:14-21)

A Blind Man Learns To See (Mar_8:22-26)

The Great Discovery (Mar_8:27-30)

The Tempter Speaks In The Voice Of A Friend (Mar_8:31-33)

The Way Of The Disciple (Mar_8:34-35)

Finding Life By Losing Life (Mar_8:36)

The Supreme Value In Life (Mar_8:37)

When The King Comes Into His Own (Mar_8:38)

Constable: Mark (Book Introduction)

Introduction

Writer

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

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

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

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

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

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

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

Date

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

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

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

Origin and Destination

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

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

Characteristics

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

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

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

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

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

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

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

Purpose

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

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

Mark's position among the Gospels

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

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

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

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

Message¹⁴

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Mark (Outline)

Outline

I. Introduction 1:1-13

A. The title of the book 1:1

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

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

2. The baptism of Jesus 1:9-11

3. The temptation of Jesus 1:12-13

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. The return of the Twelve 6:30

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

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

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

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

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

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

6. The preliminary confession of faith 7:37

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

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

2. The return to Galilee 8:10

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

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

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

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

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

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

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

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

3. The Transfiguration 9:2-8

4. The coming of Elijah 9:9-13

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

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

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

2. The pitfalls of discipleship 9:33-50

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

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

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

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

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

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

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

1. The Triumphal Entry 11:1-11

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

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

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

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

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

C. Jesus teaching on Mt. Olivet ch. 13

1. The setting 13:1-4

2. Warnings against deception 13:5-8

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

4. The coming crisis 13:14-23

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

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

7. The concluding exhortation 13:33-37

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

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

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

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

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

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

2. Jesus' Roman trial 15:2-20

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

VIII. The Servant's resurrection ch. 16

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

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

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

2. Jesus' ascension 16:19-20

Constable: Mark

Mark

Bibliography

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Copyright 2003 by Thomas L. Constable

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

Haydock: Mark (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MARK.

INTRODUCTION.

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

----------Omnia Græce;

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

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

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

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

Gill: Mark (Book Introduction)

INTRODUCTION TO MARK

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

College: Mark (Book Introduction)

FOREWORD

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

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

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

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

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

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

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

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

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

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

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

AUTHORSHIP

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

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

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

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

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

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

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

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

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

AUDIENCE AND PLACE OF COMPOSITION

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

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

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

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

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

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

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

DATE

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

MAJOR THEMES AND STRUCTURE

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

1. CHRISTOLOGY

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

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

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

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

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

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

2. DISCIPLESHIP

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

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

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

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

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

3. FURTHER OBSERVATIONS ON MARK'S STRUCTURE

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

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

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

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

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

PURPOSE

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

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

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

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

SUMMARY OF INTRODUCTORY CONCLUSIONS

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

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

. Matthew. Grand Rapids: Eerdmans, 1982.

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

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

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

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

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

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

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

. "Herodian Dynasty." DJG 317-326.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Metzger, Bruce M. A Textual Commentary on the Greek New Testament. Second Edition. Stuttgart: Wurttemberg Bible Society, 1994.

Michaels, J. Ramsey. 1 Peter. Word Biblical Commentary, Vol. 49. Dallas: Word, 1988.

Roads, David and Donald Michie. Mark As Story. Philadelphia: Fortress, 1982.

Rousseau, John J. and Rami Arav, eds. Jesus and His World: An Archaeological and Cultural Dictionary. Minneapolis: Fortress, 1995.

Sanders, E.P. Judaism: Practice and Belief, 63BCE-66CE. Philadelphia: Trinity Press International, 1992.

Schmidt, Thomas E. "Taxes." DJG 804-807.

Twelftree, G.H. "Blasphemy." DJG 75-77.

. "Demon, Devil, Satan." DJG 163-172.

. "Sanhedrin." DJG 728-732.

. "Scribes." DJG 732-735.

Westerholm, Stephen. "Pharisees." DJG 609-614.

Wilkins, Michael J. "Sinner." DJG 757-760.

Williamson, Lamar, Jr. Mark. Interpretation Commentary. Atlanta: John Knox, 1983.

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

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

DJG . . . Dictionary of Jesus and the Gospels

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

NIV . . . The Holy Bible, New International Version

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

SNTSMS . . . Studiorum Novi Testamenti Societas Monograph Series

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

WUNT . . . Wissenschaftliche Untersuchungen zum NT

-College Press New Testament Commentary: with the NIV

College: Mark (Outline)

OUTLINE

I. INTRODUCTION - Mark 1:1-15

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

B. John Baptizes Jesus - 1:9-11

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

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

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

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

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

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

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

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

F. Healing A Leper - 1:40-45

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

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

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

3. Controversy over Fasting - 2:18-22

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

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

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

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

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

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

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

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

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

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

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

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

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

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

8. Teaching in Parables - 4:33-34

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

1. Authority over Nature - 4:35-41

2. Authority over Demons - 5:1-20

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

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

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

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

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

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

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

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

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

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

H. The Syrophoenician Woman - 7:24-30

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

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

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

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

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

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

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

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

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

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

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

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

F. Teachings on Servanthood - 9:33-50

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

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

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

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

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

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

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

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

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

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

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

A. The Triumphal Entry - 11:1-11

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

5. The Second Coming - 13:24-27

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

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

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

G. The Passover Meal - 14:12-31

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

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

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

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

I. Prayer in Gethsemane - 14:32-42

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

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

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

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

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

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

N. The Crucifixion - 15:21-41

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

P. The Resurrection - 16:1-8

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

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

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

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

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

-College Press New Testament Commentary: with the NIV