The Gospel According to Mark

 

Rex Banks

 

 

Lesson 7

 

Authorship

 

Earlier we noted that, as we know, the four Gospel accounts never circulated without appropriate designations, and the second Gospel is traditionally ascribed to Mark.”

 

 

The Testimony of Papias

 

(1)          Once again the fourth century historian Eusebius preserves some relevant material from Papias, who lived until about 140 AD and authored a lost work entitled Interpretation of the Oracles of the Lord.  In his Church History (3.39.15), Eusebius has:

 

“But now we must add to (Papias’ words) which we have already quoted the tradition which (Papias) gives in regard to Mark, the author of the Gospel.  ‘This also the presbyter said:  Mark having become the interpreter of Peter wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ.  For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord’s discourses, so that Mark committed no error while he thus wrote some things as he remembered them.  For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely.’  These things are related by Papias concerning Mark.”

 

(2)          Several important points and questions arise from this oft-discussed statement, including the following:

 

·        Papias, writing before 130/140 AD, claims to have obtained his information from someone to whom he refers as “the presbyter” - almost certainly John the apostle.

 

·        Papias is careful to affirm that behind the Gospel of Mark is the authority of Peter, an apostle and eyewitness to Jesus’ ministry.  According to Peter, he and Mark were in Rome in the early to mid 60s of the first century (1 Pet 5:13).

 

·        Mark’s account is trustworthy but not chronological.  Papias’ quotation suggests that Mark received his material from Peter in the form of disconnected homilies which he transformed into the Gospel which traditionally bears his name.

 

·        There has been much discussion about whether Papias describes Mark as Peter’s “interpreter” or “translator.” 

 

“The word is ambiguous; (the interpreter) may be either the expositor who brings to light the veiled meaning of his master’s word or the translator who renders them into another tongue.  But the literal sense prevails in the latter and Biblical Greek and it suits the manner of Papias and agrees with his context” (Henry Barclay Swete St. Mark in Early Tradition The Expositor 5th Series vol.6).

 

Others support the tradition that Mark composed the Gospel which bears his name using material supplied by Peter.

 

 

The Testimony of Others

 

(1)          In his Against Heresies written in the latter part of the second century, Irenaeus has: 

 

“Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church.  After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter” (3.1.1).

 

(2)          The Muratorian Fragment (see our New Testament Canon) which likely dates back to about 170 AD, likely refers to Mark’s having written down the words of Peter, although damage to the extant materials makes certainty impossible.   

 

(3)          Clement of Alexandria (ca 150-215) is said by Eusebius to have stated that Mark, in response to a request from brethren at Rome who had heard Peter preach there, “composed the Gospel and gave it to those who had asked for it” (6:14).

 

(4)          Justin Martyr (ca 150) records that Peter wrote in his “memoirs” that the Lord “changed the names of...two brothers, the sons of Zebedee, to Boanerges, which means ‘sons of thunder’....” (Dialogue with Trypho, 106:3).  Mark 3:17 records that James and John were given the names “sons of thunder.”  This suggests that by Peter’s memoirs, Justin meant the Gospel according to Mark.

 

(5)          Similar later testimony is found in words attributed to Origen, and also (likely) Tertullian (who calls Mark, Peter’s interpreter - Against Marcion, 6:5) and others.

 

Thus widespread tradition in the early church held that what we refer to as the second Gospel is a work produced by this Mark based upon the preaching of Peter the apostle.  Some deny that these early writers refer to our present Gospel of Mark but there is no real evidence for such a claim.  In fact, there are no manuscripts which have any other name attached to them.  In view of the fact that Mark is not a major figure in the New Testament, it is not easy to see why such a tradition would have grown up without good reason.

 

 

 

 

 

Peter’s connection with Mark

 

Consider the following from the New Testament and some comments based upon this information:

 

·        Acts 12:12 - “And when he (Peter) realized this, he went to the house of Mary, the mother of John who was also called Mark, where many were gathered together and were praying.”  So no later than the mid 40s of the first century Peter knew Mark’s family.  Evidently, Peter knew Mark’s mother to be a faithful Christian and her house to be a regular meeting place for Christian worship.  Of course Peter’s association may go back much earlier still.  It is evident then that Mark was from a pious family and perhaps an affluent one in light of the reference to a servant.

 

·        From Acts 12:25, 13:13 and 15:37-39 we learn that Mark went with Paul and Barnabas (his cousin - Col 4:10) on the first missionary journey (ca late 40s), returned to Jerusalem before the trip was complete (upsetting Paul – Acts 15:38) and then went with Barnabas back to Cyprus.  If he was in Jerusalem at the time of the so-called Jerusalem Conference mentioned in Acts 15 (ca 51 AD), he would have met Peter again.

 

·        Some ten years later, we find Mark with Paul in Rome sending greetings to the brethren at Colossae (Col 4:10; Phile 24), and we are pleased to find the two reconciled.

 

·        It is likely just before the mid-60s when Paul tells Timothy to bring Mark to Rome (2 Tim 4:11).  It is also likely that he was not with Timothy at Ephesus at this time since Timothy is told to pick him up.

 

·        In the mid 60s Mark is again with Peter (1 Pet 5:13).  Peter writes from Babylon, and some take this to be a reference to Rome.  Peter calls Mark his “son” which suggests that Peter is his “father in the faith.”

 

Clearly Mark’s association with Peter over a period of 20 years or so and his relationship with Paul and others put him in a good position to write the Gospel which bears his name.

 

 

Style

 

(1)                    “When one turns to the gospel he can find Peter’s personality on almost every page.  Peter was impulsive, aggressive, (and) active.  That is the character of the gospel” (Zondervan Pictorial Encyclopedia of the Bible vol 4).

 

(2)          Many commentators point out that Peter’s sermon in Acts 10:36-41 seems to provide the outline for Mark’s Gospel.  William L. Lane explains:

 

“The repeated statements that the background for Mark’s Gospel was provided by Peter’s preaching are supported by the striking fact that the outline of the Gospel is already suggested in the sermon summarized in Acts 10:36-41...  While Peter’s preaching has been epitomized for inclusion in the Acts, it is clear that its structural development and emphasis are accurately reflected in the Marcan outline” (The Gospel According to Mark, New International Commentary).

 

(For those wanting details of this point, see Lane’s commentary in the New International Commentary series.)

 

 

Other features

 

(1)          It seems from reading this Gospel that the writer is familiar with the geography of Palestine (5:1; 6:53; 8:10; 11:1; 13:3), knows Aramaic (5:41; 7:11, 34; 14:36) and understands Jewish customs etc (1:21; 7:2-4).

 

(2)          Some commentators are of the opinion that Mark was an eye witness of the last days of Christ’s life and suggest that the young man mentioned in Mk 14:51-52 was Mark himself.  We read:  “And a certain young man was following Him, wearing nothing but a linen sheet over his naked body; and they seized him.  But he left the linen sheet and fled.”  Certainly the other Synoptics do not record this event and it does not appear to add significantly to the narrative.  Perhaps, in the words of one commentator, this is Mark’s way of saying “I was there!”  The Zondervan article repeats this intriguing suggestion:

 

“It is not difficult to make a possible reconstruction of what happened that night. If the Last Supper took place in the home of John Mark’s mother, one may assume that Judas Iscariot, who had left the table early, would lead the mob back there to arrest Jesus. When he arrived he discovered that the Master and His disciples had already left, so he went on to the Mount of Olives to find Him. Wakened by the noise and seeing the torches and weapons, young John Mark could easily sense the situation. He hastily threw a linen cloth around himself and hastened out into the night to warn Jesus. By the time he arrived at the garden the soldiers were already there, and he himself was almost arrested.”

 

Of course this is simply a suggestion.

 

(3)          In light of the above, there is every reason to accept the early and enduring tradition that the second Gospel was written by Mark, the cousin of Barnabas and companion of Peter and Paul.  According to Eusebius, “this Mark was the first that was sent to Egypt, and…he proclaimed the Gospel which he had written and first established churches in Alexandria” (2.16.1).  Later, “When Nero was in the eighth year of his reign, Annianus succeeded Mark the evangelist in the administration of the parish of Alexandria” (2.24.1).  Tradition has it that Mark died a martyr’s death at Alexandria.

 

 

Time and Place of Composition

 

(1)          Briefly, one line of tradition suggests that Mark wrote after the death of Peter (mid 60s or a little later).  Papias is ambiguous on this point.  Ireneaus speaks of Mark’s writing after Peter and Paul’s “departure” but some (eg Donald Guthrie) incline to the view that Ireneaus is not speaking of the apostles’ death. According to the so-called anti-Marcionite Prologue to the Gospels (ca 180 AD) “Mark…who is called ‘stump fingered’” wrote his Gospel “after the death of Peter himself” in the “regions of Italy.”

 

(2)          Some argue for a date after Peter’s death on the grounds that “The emphasis placed by the evangelist upon suffering and persecution suggests that it was the Neronian persecution following the great fire of Rome (AD 64) that called forth the Gospel” (Lane) but this is not at all convincing.  It is clear from the writings of Tacitus (Annals 15:44), that before official persecution of Christians began under Nero in 64 AD, Christians were already despised by many people in Rome, so suffering did not begin with Neronic persecution.

 

(3)          Another line of tradition (found for example in Clement of Alexandria, Origen, Eusebius and Tertullian) asserts that Peter was still alive when this Gospel appeared.  Eusebius writes:

 

“Clement gives the tradition of the earliest presbyters, as to the order of the Gospels, in the following manner:  The Gospels containing the genealogies, he says, were written first.  The Gospel according to Mark had this occasion.  As Peter had preached the Word publicly at Rome, and declared the Gospel by the Spirit, many who were present requested that Mark, who had followed him for a long time and remembered his sayings, should write them out.  And having composed the Gospel he gave it to those who had requested it.  When Peter learned of this, he neither directly forbade nor encouraged it.”

 

Weight of testimony appears to favour the view that Peter was still living.

 

(4)          In his The New Testament Documents:  Are They Reliable?, F.F. Bruce discusses the date of Mark and concludes:

 

“Mark’s Gospel appears to have been written in the first instance for the Christian community in Rome, in the early sixties of the first century, but it quickly enjoyed a very wide circulation throughout the Church.”

 

In light of the fact that Mark records Jesus’ prophecy concerning the destruction of Jerusalem but makes no mention of this prophecy having been fulfilled, a pre-70 date appears certain, and the “early sixties” suggestion by Bruce is very reasonable. (Earlier dates (40s and 50s) are defended by some, one suggestion being that Mark wrote this Gospel in anticipation of Paul’s trip to Rome). 

 

(5)          Apart from John Chrysostom, who may well have misunderstood a passage from Eusebius on this matter, the early church writers associate this Gospel with Rome or Italy.  Most modern commentators concur.  Certainly the content of this Gospel is consistent with this position.  Tenney has:

 

“There are many Latinisms in Mark, such as modius for “bushel” (4:21), census for “tribute” (12:14), speculator for “executioner” (6:27), centurio for “centurion” (15:39, 44-45) and others.  For most of these there were Greek equivalents.  Mark apparently used the Latin terms because they were more familiar.”

 

Lane makes the same point and adds more examples of Latin technical terms including legion (5:29) praetorium (15:16) and flagellare (15:15).  He adds:

 

“(It) is particularly significant that twice common Greek expressions in the Gospel are explained by Latin ones (12:42, “two copper coins [lepta], which make a quadrans”; 15:16, “the palace that is the praetorium”).  The first of these examples is particularly instructive, for the quadrans was not in circulation in the east.  The presence of latinisms and of technical terminology confined to the west is harmonious with the tradition that Mark was written in Rome.”

 

(6)          Consistent too with the view that this Gospel was written primarily for Roman Christians is the fact that:

 

·        Jewish terms are interpreted eg “Boanerges” (3:17), “korban” (7:11), “ephphatha” (7:34).

 

·        Jewish customs are explained to illustrate the narrative (7:3-4; 14:12).

 

·        The Mount of Olives-Temple relationship is pointed out (13:3).

 

·        The fact that the Old Testament is quoted only once (1:2-3) or perhaps twice (15:28 is a disputed text) by Mark himself (although Jesus does so).

 

·        Mark uses Roman rather than Hebrew time (6:48; 13:35).

 

Interestingly, we are told that Simon of Cyrene is the father of Alexander and Rufus (15:21), and mention of this detail may be accounted for by the fact that Rufus was known to the Roman Christians (Rom 16:13).

 

 

Destination, Purpose, Theme and Characteristics

 

 

Addressees

 

We have suggested that Matthew was written primarily with the Jew in mind and that Mark’s Gospel is initially addressed to the Roman/Gentile reader.  In addition to the Latinisms, the explanation of Jewish terms and customs, and the failure to dwell on matters of interest to the Jew (eg the Law, Old Testament prophecy, genealogies), there is the matter of style.  Tenney points out that Mark’s Gospel is “terse, clear, and pointed, a style which would appeal to the Roman mind that was impatient of abstractions and of literary inbreeding.”

 

 

Roman/Gentile audience

 

Certain characteristics of the Gospel accord well with the idea that it was initially intended for the practical Roman mind and reflects the personality of Peter. Consider the following:

 

 

 

 

 

Orderliness

 

Among the synoptic Gospels “in emphasis on chronological arrangement, Mark, rather than Matthew or Luke, has furnished us with a guide” (William Hendriksen, New Testament Commentary:  Mark).  Mark includes many definite time and place indicators eg 10:32, 46; 11:1, 11-12, 15,19-20, 27; 13:1, 3; 14:1, 3, 12, 16, 22, 26, 32, 43; 15:1, 22, 33, 42, 16:1-2 (following Hendriksen).  Generally “when Matthew departs from Mark’s order, Luke is still with him; and when Luke departs from it, Matthew remains with Mark” (Hendriksen).  This is not to say that Mark’s account is always definite as to time (eg 10:13, 17; 12:1; 14:10), complete (eg no mention of Jesus birth, early Judean ministry) or without topical arrangement.

 

 

Energetic

 

“Undoubtedly the main characteristic of Mark’s Gospel is action...  Mark has most of the miracles but few of the parables...  Matthew and Luke devote much of their Gospels to Jesus’ teachings; Mark majors on action” (Zondervan - emphasis mine).  Thus we find that there are 10 parables peculiar to Matthew, 18 peculiar to Luke, but only one peculiar to Mark.  Mark 13 contains the most extended address by Jesus (compare lesson 6 on Matthew) and it is true that we do have some extended sayings (chapter 4; 7:23; 9:33-50; 10:5-31, 39-45;12:1-44), but still it is clear that Mark’s focus is upon Christ’s activity rather than upon His teaching.  Mark makes frequent reference to the fact that Jesus does teach (eg 1:21; 2:13; 6:6 etc) but when he records content “...it is to be noticed that His discourses grow out of His works not His works out of His discourses…” (Thiessen).

 

On the other hand, for its size, this Gospel devotes more space to miracles than any other.  19 are recorded by Mark and each of the first 11 chapters contains one miracle but little commentary is offered upon all this activity.  Jesus is pictured as a very industrious figure, moving quickly from task to task.  It is Jesus the man of action which is the focus here, and after a brief introduction (omitting all details of childhood, genealogy etc), Mark plunges into a fast-moving account of Jesus’ public ministry, in which He is shown to be master of demons, disease, death and the natural realm.  In keeping with this focus upon action is Mark’s use of the word “euthus” (“immediately,” “at once,” “then,” “shortly” and the like) over 40 times (while Matthew uses it just seven times in his much longer Gospel).

 

 

Compactness

 

Mark’s Gospel contains 661 verses as opposed to Matthew’s 1068 and Luke’s 1147.  Since Matthew includes a total of 19 parables in his account, Luke a total of 27 and Mark only four, it is clear that Mark’s brevity relates especially to the words of Jesus.  Sometimes, despite Mark’s brevity, he actually gives more details of the miracles than the other Gospel writers.

 

Vividness of detail

 

Lane summarizes:

 

“Mark...(is) responsible for preserving such details as the presence of the wild beasts in the wilderness (Ch. 1:13), the nicknaming of James and John (Ch. 3:17), the use of the fisherman’s pillow in the stern of the boat (Ch. 4:38), or the name of a blind man who received his sight (Ch. 10:46).  This concern for detail is reflected in Mark’s frequent reference to the emotional response of the participants in the drama of salvation.  He notes not only the stunned reaction of the people (e.g. Chpts. 1:27 f.; 2:12) or the fear and amazement of the disciples (e.g. Chpts. 9:5 f.; 10:24, 32), but the indignation, stern anger, godly sorrow or exasperation experienced by Jesus as well (e.g. Chpts. 1:41, 43; 3:5; 7:34).  The resultant account is marked by colour and movement...  Mark’s literary style succeeds in putting his listeners on the scene where they may visualize and feel what the evangelist has described.”

 

This is understandable if Mark was Peter’s “interpreter.”

 

 

Mark’s portrait of Christ: Son ship, Servant hood and Suffering

 

(1)          Mark’s Gospel opens:  “The beginning of the gospel of Jesus Christ, the Son of God” (1:1).  A few lines later (1:9-11), God Himself acknowledges Jesus as His Son, and it is quickly established by Jesus’ miracles that Son ship brings power and authority from the Almighty (power over demons, disease, death and nature).  Even the demons accept Him as God’s Son (3:11; 5:6-7).  It is as the Son of God that Christ speaks with the authority of God (“This is my beloved Son, listen to Him” – 9:7).  The Roman centurion who witnessed His death on the cross confessed:  “Truly this man was the Son of God” (15:39).  Mark wants his Roman readers (and others) to grasp this important point about Christ’s Son ship and all that it implies.

 

(2)          Mark 10:45 is a key verse in this Gospel:  “For even the Son of Man did not come to be served, but to serve and to give His life a ransom for many.”  Jesus’ Son ship then goes hand in hand with service and sacrifice.  These two themes of service and sacrifice/suffering are (like son ship) central to Mark’s picture of Jesus.

 

·        From 1:1 through to 8:30, Jesus’ service is mainly seen in His energetic work as He moves quickly from situation to situation showing compassion to those in need (eg 1:30, 39-42; 2:1-12, 17; 3:10 etc), an ever the faithful and diligent worker for His Father.

 

·        Chapter 8:31 is a turning point, and after Peter’s confession “Thou art the Christ” (8:29), this Gospel takes on a new orientation.  Jesus immediately speaks of imminent suffering, death and resurrection (“stating the matter plainly” – 8:31-32) and repeats His pronouncement twice more (9:31; 10:33-34).  These predictions set the whole tone of this section (8:31-10:52) which has the primary purpose of showing that the Messiah’s service is inextricably linked to suffering and sacrifice. The Messiah “must” suffer (9:31).  He will be obedient as a servant even to the point of death.  Each of the three predictions mention the resurrection, but each emphasise that humiliation must precede exaltation.  All of this is central to Mark’s portrait of Jesus.

 

 

Discipleship and suffering/service

 

Mark is clear that just as Messiah ship and suffering/service went together, so too does discipleship and suffering/service go together.  Mark wants his readers to know that suffering is normal for those who follow a crucified Messiah.  Christ’s followers must be ready to endure the humiliation that He endured, and then they will share the glory which is His (Rom 8:17).  We have already seen that even before Neronian persecution, Roman Christians had to endure humiliation.  This is a timely reminder that suffering is part of the normal Christian experience.  Mark records these words of Jesus just after Christ’s reference to His own impending death:

 

“And He summoned the multitude with His disciples, and said to them, “If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me.  For whoever wishes to save his life shall lose it; but whoever loses his life for My sake and the gospel’s shall save it.  For what does it profit a man to gain the whole world, and forfeit his soul?  For what shall a man give in exchange for his soul?  For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels” (8:34-38).

 

Later when James and John come to Jesus seeking positions of prominence in the Kingdom (to the annoyance of the other disciples who clearly share their ambitions), Jesus informs them that greatness in the Kingdom involves serving as He served (10:42-45).  Suffering and service are not to be considered strange to those who follow a suffering, serving Messiah.

 

 

Jesus as teacher

 

While it is true that Mark’s focus is upon Christ’s activity rather than upon His teaching, Mark makes it clear that Jesus is the pre-eminent teacher.

 

“Mark is by no means silent about Jesus as a teacher.  John the Baptist is a preacher (Mk 1:4, 7), and Jesus also is introduced as a preacher, taking up and enlarging the message of John.  Very frequent mention is made of him as teaching (e.g. Mk 1:21; 2:13; 6:6, etc.); indeed the words didache, and didasko, occur more frequently in Mark than in any other Gospel.  Striking references are made to His originality, methods, popularity and peerless ness as a teacher (Mk 1:22; 4:1 f, 33; 11:27 through 12:37; especially 12:34).  A miracle is definitely declared to be for the purpose of instruction (Mk 2:10), and the implication is frequent that His miracles were not only the dictates of His compassion, but also purposed self-revelations (Mk 5:19 f; 11:21-23)” (International Standard Bible Encyclopaedia).

 

 

 

 

 

The importance of John the Baptist’s ministry is emphasised by Mark

 

Indeed he dates the gospel from the time of John’s dramatic appearance in the desert (1:1-2).  John’s ministry of preparation, his message of repentance and his effect upon the people (1:4-8) dominate the opening of this gospel.  The circumstances surrounding his death are recorded in some detail (6:17-29).  Perhaps we are to see in John an example of the service and suffering which are normal for those who follow Christ.

 

 

Problems Arising from Mark Chapter 16:9-20.

 

There has been a great deal of discussion about the closing verses of Mark’s Gospel (16:9-20) because the manuscript tradition contains four different endings:

 

·        The so called “shorter ending” appears after 16:9 and reads as follows:    

 

“But they reported briefly to Peter and those with him all that they had been told. And after this Jesus Himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation.”

 

Both external and internal evidence is against the authenticity of this ending.

 

·        Codex Washingtonianus addition has the following after 16:14: 

 

“And they excused themselves, saying, ‘This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to prevail over the unclean things of the spirits [or, does not allow what lies under the unclean spirits to understand the truth and power of God].  Therefore reveal thy righteousness now’ - thus they spoke to Christ.  And Christ replied to them, ‘The term of years of Satan’s power has been fulfilled, but other terrible things draw near.  And for those who have sinned I was delivered over to death, that they may return to the truth and sin no more, in order that they may inherit the spiritual and incorruptible glory of righteousness which is in heaven.’” (Bruce Metzger, A Textual Commentary on the Greek New Testament).

 

With just the one manuscript providing external attestation for this ending, it must be rejected. 

 

·        The traditional ending of Mark

 

“The traditional ending of Mark, so familiar through the AV and other translations of the Textus Receptus (ie Mk 16:9-20 - Rex) is present in the vast number of witnesses, including A C D K W X D Q P Y 099 0112 f 13 28 33 al.  The earliest patristic witnesses to part or all of the long ending are Irenaeus and the Diatessaron.  It is not certain whether Justin Martyr was acquainted with the passage …” (Metzger).

 

·        The last twelve verses

 

“The last twelve verses of the commonly received text of Mark are absent from the two oldest Greek manuscripts ( and B), from the Old Latin codex Bobiensis (it ^k), the Sinaitic Syriac manuscript, about one hundred Armenian manuscripts, and the two oldest Georgian manuscripts (written A.D. 897 and A.D. 913). Clement of Alexandria and Origen show no knowledge of the existence of these verses; furthermore Eusebius and Jerome attest that the passage was absent from almost all Greek copies of Mark known to them.  The original form of the Eusebian sections (drawn up by Ammonius) makes no provision for numbering sections of the text after 16:8.  Not a few manuscripts which contain the passage have scribal notes stating that older Greek copies lack it, and in other witnesses the passage is marked with asterisks or obeli, the conventional signs used by copyists to indicate a spurious addition to a document” (Metzger).

 

On the basis of vocabulary and style, Metzger argues that the evidence suggests that Mark 16:9-20 are non-Markan and he speaks of the “awkward” connection between verses 9 and 20 concluding:

 

“In short, all these features indicate that the section was added by someone who knew a form of Mark that ended abruptly with ver. 8 and who wished to supply a more appropriate conclusion.”

 

Metzger claims that manuscript evidence for the shorter ending supports his conclusion because “No one who had available as the conclusion of the Second Gospel the twelve verses 9-20, so rich in interesting material, would have deliberately replaced them with four lines of a colourless and generalized summary.”

 

Back in 1894, F. H. A. Scrivener defended the last twelve verses of Mark’s Gospel in his book, A Plain Introduction to the Criticism of the New Testament.  Despite the many advances and discoveries in the field since Scrivener’s time his conclusion is worth quoting:

 

“All opposition to the authenticity of the paragraph resolves itself into the allegations of Eusebius and the testimony of B.  Let us accord to these the weight which is their due:  but against their verdict we can appeal to a vast body of ecclesiastical evidence reaching back to the earlier part of the second century; to nearly all the versions; and to all extant manuscripts excepting two, of which one is doubtful.  So powerfully is it vouched for, that many of those who are reluctant to recognize St. Mark as its author, are content to regard it notwithstanding as an integral portion of the inspired record originally delivered to the Church.”

 

 

Outline

 

In a very general sense, the synoptic Gospels follow the same sequence although there are also significant differences.  Again, generally speaking, when Luke departs from Mark’s order, Matthew usually does not, and when Matthew departs from Mark’s order, Luke usually does not.  For this reason the following outline of Mark’s Gospel is more detailed than that of the other Gospels.       

 

 

The Servant is announced - Chapter1:1-13

 

Picturing Jesus as the energetic, loyal Son about His Father’s business, Mark starts out by introducing John the Baptist, the herald of the King’s Son and then immediately begins an account of Jesus’ public ministry.  (There are no infancy narratives or genealogies).  Mark begins “The beginning of the gospel of Jesus Christ, the Son of God” and these words, unique to this Gospel, “form a superscription which indicates the character of that which follows in Chapter 1:1-13.  They emphasise that the good news concerning Jesus the Christ was inseparably bound up with the preparation provided by John the Baptist whose ministry served to summon Jesus into the wilderness” (Lane).

 

 

1:1-8      John the Baptist, Herald of the King’s Son is introduced

 

John indirectly introduces Jesus - “After me One is coming who is mightier than I…” (v 7).

 

 

1:9-11    Jesus is introduced directly, being baptised by John

 

Like John, Jesus is introduced abruptly by Mark.  The heavens are parted, the Spirit descends like a dove and “a voice…out of the heavens (declares):  “You are My beloved Son, in You I am well-pleased” (v 10).

 

 

1:12-13  Jesus’ temptation in the wilderness

 

Mark records:  “Immediately the Spirit impelled Him to go out into the wilderness.”  Mark’s account is brief compared with that of Matthew and Luke and lacks details of the various temptations.  The close connection between Jesus’ baptism and His temptation is emphasised in typical Marcan fashion by use of the word “immediately.”  The temptation is connected to Jesus’ baptism and the same Spirit who descended upon Jesus now impels Him into the wilderness.  

 

 

The Servant in Galilee:  The First Phase – Chapter1:14 to Chapter 3:6

 

 

1:15-16  The beginning of the Galilean Ministry

 

Having described Jesus’ baptism and His successful resistance to Satan, Mark now reports that “after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God …”  The content of Jesus’ preaching is set forth:  “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”  It is likely that about a year separates Jesus’ baptism from His arrival in Galilee reported in v 14 (see our notes on theGospel of John), but verses 15 and 16 are closely related to the preceding account which details the preparation for Jesus’ ministry.

1:16-20  The calling of Simon, Andrew, James and John

 

John’s Gospel account reveals that these four men had already become Jesus’ spiritual followers, but now they are invited to become the Lord’s steady companions as He trains them for discipleship.

 

 

1:21-34  Three events show Jesus’ power over Satan and sickness

 

Mark appears to represent the events in these verses as the activities of a single day (or of a two day period if Jewish reckoning is followed in verse 32):

 

 

Verses 21-28

 

The man with an unclean spirit is healed and Jesus’ power over Satan is stressed (“Have You come to destroy us?”).

 

 

Verses 29-31

 

Peter’s mother-in-law is healed.

 

 

Verses 32-34

 

The demon possessed and sick of Capernaum (v 21) are healed “after the sun had set” (v 32) on the Sabbath day (v 21).

 

 

1:35-39           Jesus’ decision to leave Capernaum in order to “preach in the town nearby”

 

Mark reports that “He went into their synagogues throughout all Galilee, preaching and casting out the demons” (v 39).

 

 

1:40-45  A leper is cleansed

 

This is the only incident from the first circuit of Galilee recorded by Mark.  Mark alone records that Jesus was “moved with compassion” for the leper.  “If the former miracle symbolized the power of Christ to deliver from the tyranny of sin, the latter pictures His ability to relieve from the defilement of sin”

(Charles Erdman, The Gospel of Mark).

 

The leper’s failure to obey Jesus’ warning against publicising the miracle is important to Mark’s Gospel.  The leper “went out and began to proclaim it freely and to spread the news around” with the result that “Jesus could no longer publicly enter a city, but stayed out in unpopulated areas; and they were coming to Him from everywhere” (v 45).  The leper’s disobedience results in the termination of this preaching tour of Galilee.

 

 

2:1-3:6   Jesus’ conflict with the religious leaders

 

In contrast with chapter one, this section focuses upon Jesus’ conflict with those who are offended at His teaching and miracles.

 

Five controversies are recorded by Mark, and they are introduced in a general manner suggesting that they may not have occurred consecutively.  As a result of these controversies “The Pharisees went out and immediately began conspiring with the Herodians against Him, as to how they might destroy Him” (3:6).

 

 

Conflict one (2:1-12)

 

Jesus claims power to forgive the sins of a paralytic whose friends bring him to Jesus for physical healing.  The scribes reason in their hearts that since only God can forgive sins, Jesus is guilty of blasphemy (v 6).  Jesus proves His authority to forgive sins by healing the paralytic.

 

 

Conflict two (2:13-17) 

 

Jesus calls Levi the tax collector to follow Him, and dines at Levi’s house in the company of “tax gatherers and sinners” (v 15).  Jesus responds to criticism from “the scribes of the Pharisees” (2:17) by affirming:  “It is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners.”

 

 

Conflict three (2:18-22)

 

Criticised for not requiring His disciples to fast, Jesus answers that His disciples will fast when He (“the bridegroom”) is “taken away” (v 20).  Two parables follow which illustrate the point of acting in an appropriate manner.

 

 

 

 

 

Conflict four (2:23- 28)

 

Jesus comes to His disciples defence when the Pharisees accuse them of having violated the Sabbath by plucking grain on that day.  (The disciples had not violated the Mosaic Law but simply the Pharisaic application of this Law).  Jesus highlights the Pharisees’ hypocrisy by reminding them that they did not condemn David for his violation of the Law and concludes by claiming the right to explain the true meaning of God’s Sabbath Law (“So the Son of Man is Lord even of the Sabbath”).

 

 

Conflict five (3:1-6)

 

Jesus heals a man with a withered hand in the synagogue on the Sabbath day and is “grieved” at the failure of His enemies to understand that the Law did not forbid doing good on the Sabbath day.  

 

 

The Servant in Galilee: The Second Phase – Chapter 3:7 to Chapter 7:23

 

After recording the conflict accounts, Mark reports that Jesus “withdrew to the sea with His disciples” (3:7) and much of the action in this section occurs in the area around the Sea of Gennesaret.  It is a time of crisis with Jesus’ enemies plotting to kill Him.  By now Jesus’ teaching and activities have attracted wide attention and hence we read of opposition from “scribes who came down from Jerusalem” (3:22).  Mark draws attention to the fact that Jesus has attracted followers from a wide area:  “(And) a great multitude from Galilee followed; and also from Judea, and from Jerusalem, and from Idumea, and beyond the Jordan, and the vicinity of Tyre and Sidon, a great number of people heard of all that He was doing and came to Him (3:7-8).

 

 

3:7-12             Jesus withdraws to the Sea followed by a great multitude from a wide area

 

Once again His power over sickness and Satan is stressed in this summary statement.

 

 

3:13-19  Jesus chooses the twelve apostles

 

Jesus’ great popularity and the opposition of the religious leaders are probably factors in the timing of this event.

 

 

3:20-30  Enemies from the capital

 

Mark alone reports that Jesus’ “own people” attempted to “take custody of Him” saying “He has lost His senses.”  This is followed by the more serious charge by the “scribes from Jerusalem” that Jesus was possessed by Beelzebub and was casting out demons by “the ruler of the demons” (3:22).  Jesus exposes the folly of this accusation by His parable of the divided house, and issues a dire warning about the sin of blasphemy against the Holy Spirit.  By saying “(Jesus) has an unclean spirit” the scribes were guilty of crediting Satan with what Jesus was doing through the power of the Holy Spirit. 

 

 

3:32-35  Jesus teaches about His true family

 

Out of concern for His welfare (3:21) Jesus’ family attempt to remove Him from the public arena, providing the occasion for Jesus saying that “whoever does the will of God, he is My brother and sister and mother” (3:35).

 

 

4:1-34    Jesus’ Teachings

 

Apart from Jesus’ discourse on Olivet (13:3-37), this portion of Mark’s Gospel is the largest unit devoted to the teaching of Jesus.

 

(We have seen that typically Mark’s focus is upon the deeds of Jesus rather than His words).  Having shown opposition to the Kingdom (chapter 3), Mark now employs three parables of Jesus which emphasise the ultimate triumph and growth of the Kingdom which Jesus has come to establish.

 

 

The parable of the sower and its meaning (4:1-25)

 

 

The parable of the growth of the seed (4:26-29)

 

This parable is found only in Mark.

 

 

The parable of the mustard seed (4:30-32)

 

Mark informs us that these three parables are simple samples of Jesus’ teaching (vv 33-34) and once again he turns his attention to Jesus’ activity.

 

 

4:35 - 5:43         Jesus’ supreme power

 

Four impressive miracles now show Jesus’ supreme power in various areas.  Mark appears to have grouped these miraculous events together to emphasise that Jesus has power to conquer powers hostile to God.  Each miracle pictures Jesus as victor over the enemies of man and God:

 

 

The stilling of a storm (4:35-41)

 

Jesus’ power over the forces of nature is demonstrated.

 

 

The Gerasene demoniac (5:1-20) 

 

Jesus’ power over the destructive forces of Satan is illustrated by His casting out of a multitude of demons.

 

 

The healing of the woman with the haemorrhage (5:25-34)

 

Jesus’ power over the ravages of disease is clearly manifested.

 

 

The raising of Jairus’ daughter (5:22-24, 35-43)

 

Jesus’ power over death is demonstrated.

 

 

6:1-6      Jesus is rejected at Nazareth

 

Despite the successes just recorded, when Jesus returns to His home town of Nazareth, He is rejected.  They “took offence at Him” (v 3) and He in turn “wondered at their unbelief” (v 6).  We recall that in Mark’s portrait of Jesus - son ship, servant hood and suffering are closely connected.

 

 

6:7-13    The twelve are sent out

 

The sending out of the twelve recorded here is closely connected with the account of Jesus’ rejection at Nazareth.  In these verses there is a strong suggestion that like Jesus, the disciples will be rebuffed by many, reinforcing Mark’s teaching that discipleship and suffering go hand in hand.

 

 

6:14-29  John the Baptist’s fate recalled

 

News about the activities of Jesus and the twelve disturbs Herod, (“John whom I beheaded, has risen!” – v 16) and in a parenthetical aside, Mark recounts the death of John the Baptist at the king’s hands, an event which had occurred earlier.

 

6:30-52           Two miracles - The feeding of the 5,000 and Jesus walking upon water

 

These miracles highlight the Lord’s compassion and His ability to protect and make provision for His followers.  (“He felt compassion for them because they were like sheep without a shepherd” - v 34).

 

Also highlighted in this section is the disciples’ lack of understanding.  In light of all that they had witnessed, their response to His command to give the multitude something to eat (v 37) shows lack of spiritual perception and later we are told that “they had not gained any insight from the incident of the loaves, but their heart was hardened” (v 52 cf).  The disciples’ lack of spiritual insight is stressed several times (7:18; 8:14-21).

 

 

6:53-56  Jesus at Gennesaret

 

A report of Jesus’ miracles in the region of Gennesaret summarizes the Lord’s activity just prior to the account of the Lord’s Retirement and Perean ministry.

 

 

7:1-23             The doctrine of God contrasted with the doctrine of men using the law of ceremonial cleanness

 

Nothing in the text indicates where or when the incident here recounted took place, but mention of Jesus entering the house (v 17) suggests that the Lord was in the area around Capernaum (cf 2:1; 3:20).  Mark’s report of Jesus’ confrontation with Pharisees and scribes “from Jerusalem” (vv 1-13, cf 3:22) and subsequent teaching on the nature of true defilement (vv 14-23) makes up the second largest block of teaching material in the Gospel.  Again the disciples’ lack of spiritual insight is stressed (“Are you so lacking in understanding also?”  (v 18, cf 6:52; 8:14-21).

 

 

The Servant in Northern Galilee – Chapter 7:24 to Chapter 9:50

 

“Jesus got up and went away from there to the region of Tyre (and Sidon KJV)” (7:24).  Tyre was located in Phoenicia which bordered Galilee to the northwest.  Apparently, this was the only time during Jesus’ ministry that He traveled beyond the borders of Israel.  “And when He had entered a house, He wanted no one to know of it; yet He could not escape notice” (v 24b).  Although Jesus still invites the crowds to come to Him (eg 8:1) and still interacts with the multitudes (9:14), the disciples are the main focus (8:1, 14-21, 27-33; 9:28-29, 31-50).

 

 

 

7:25-30           The daughter of a Syrophoenician woman is healed after the woman shows great faith and courage

 

“Why does Mark place this incident here?  It seems to be a natural sequence to the preceding incidents in which Jesus breaks with the Jewish oral law and particularly the law of ceremonial cleanness (7:1-23 - Rex).  Jews normally had no relationship with Gentiles because associations with them made Jews ritually unclean.  Jesus now shows by example that those oral laws are invalid and deliberately associates himself with a Gentile woman.  Another purpose is to emphasize the mission to the Gentiles.  The gospel of the kingdom is not limited to Israel, even though historically it came to her first (cf v 27)” (Walter W. Wessel, Mark Expositors Bible Commentary).

 

 

7:31-37  The cure of the deaf mute in the “region of Decapolis”

 

Mark alone records this incident.  Jesus is still outside the territory of Herod Antipas.  Evidently He is still seeking secluded areas where he can focus upon the disciples.  Also, the Pharisees had determined to seek His life.

 

 

8:1-9      The Feeding of the Four Thousand

 

It is likely this second miraculous feeding of the multitude (cf 6:34 ff) took place in the same region as the previous miracle (7:31-37) and the likely recipients of the blessing this time were Gentiles.  It is also likely that Jesus’ provision of nourishment for the Gentiles foreshadows the preaching of the gospel to them.

 

Some commentators detect significant parallels between 8:1-30 and 6:31-7:37 including the following:

 

 

8:1-9           Feeding the Multitude, cf 6:31-44

 

 

8:10            Crossing the Sea, cf 6:45-56

 

 

8:11-13       Conflict with the Pharisees, cf 7:1-23

 

 

8:13-21       Discussion about bread, 7:24-30

 

 

8:22-26       Healing of a blind man, cf 7:31-36 healing of deaf

and dumb man

 

 

8:27-30       Peter’s confession of faith (“You are the Christ”)

cf 7:37 the approval of the people.

Once again (cf 6:30-52) the disciples’ lack of spiritual insight is stressed:  “HAVING EYES, DO YOU NOT SEE?  AND HAVING EARS, DO YOU NOT HEAR?…”  “Do you not yet understand?” (8:18, 21).  Likely the gradual restoration of the blind man’s sight (8:22-26) is designed to illustrate the gradual growth of spiritual insight.

 

 

8:31-33  The turning point in this Gospel

 

The first prediction of imminent suffering, Peter’s protestation and Jesus’ rebuke.  “And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again” (v 31).  This verse marks the turning point in this Gospel.  Following Peter’s confession “Thou art the Christ” (8:29) this Gospel takes on a new orientation.  Jesus immediately speaks of imminent suffering, death and resurrection (8:31-32, “stating the matter plainly”) and repeats His pronouncement twice more (9:31; 10:33-34).  These predictions set the whole tone of this section (8:31-9:50) and the following (10:1-52) which show that the Messiah’s service is inextricably linked to suffering and sacrifice.  The Messiah “must” suffer (9:31).  He will be obedient as a servant even to the point of death.  Each of the three predictions mentions the resurrection, but each emphasises that humiliation must precede exaltation.  All of this is central to Mark’s portrait of Jesus.

 

 

8:34-9:1          Jesus teaches that discipleship to a suffering Messiah requires self denial and self-sacrifice

 

 

9:2-13             Jesus’ transfiguration on a high mountain six days after Peter’s confession and Jesus’ prediction of suffering

 

The acknowledgment of Jesus as the Messiah and Jesus’ prediction about imminent suffering is followed by a glimpse of the Messiah’s glory.  Among other things the presence of Moses and Elijah, and the voice out of heaven (v 7) supply confirmation of divine approval for Jesus’ mission.

 

 

9:14-29  Disciples’ failure again highlighted

 

The healing of a possessed boy follows the transfiguration once again stressing that Messianic glory follows confrontation with evil and suffering.  Having failed to cast out the demon, the disciples are included in Jesus’ rebuke (“O unbelieving generation, how long shall I be with you?  How long shall I put up with you?”), once again drawing attention to their lack of spiritual insight (8:14-21).

 

 

9:30-50  Travelling through Galilee, Jesus continues to work with his

disciples

 

On His way to “the region of Judea” (10:1), Jesus went through Galilee as unobtrusively as possible because “He did not want anyone to know about it” (v 30).  The disciples are still His main focus as He prepares for death.  For the second time Jesus predicts His death and resurrection (v 31, cf 8:31) and once again the disciples’ lack of insight is stressed (v 32).  Mark here records Jesus’ teaching on true greatness (vv 33-37), His warning against narrow exclusiveness (vv 38-42) and His discussion of discipleship (vv 43-50).

 

 

The Servant in Perea and Judea - Chapter 10

 

 

10:1       In the regions of Judea and Perea

 

“Getting up, He went from there to the region of Judea and beyond the Jordan; crowds gathered around Him again, and, according to His custom, He once more began to teach them.” This summary statement reports the next stage in Jesus’ journey towards Jerusalem, and also reports the resumption of His public ministry.  It appears that Jesus journeyed south from Capernaum (9:33) into Judea and then eastward, over the Jordan River into Perea (east of the Jordan).  As we will see, Luke gives more attention to the Perean ministry than does Mark.  It is of interest that although Mark’s focus is upon the works of Jesus rather than upon His teaching, He mentions only one miracle while reporting the teachings of Jesus in his narrative.

 

 

10:2-12  The question on divorce

 

Seeking to trap and ensnare Jesus, some Pharisees question Him about the teaching of the Law on the subject of divorce.  Jesus ignores rabbinical disputes about the meaning of Deuteronomy 24 and affirms that the divine teaching on marriage has applied since creation.

 

 

10:13-16            Jesus teaches that the Kingdom of Heaven belongs to those

who possess childlike trust

 

 

10:17-31            Jesus and the rich young man

 

Following His teaching on the need for childlike trust, Jesus encounters a rich young man who lacks such trust.  Jesus feels deep love for the young man (v 21) who asks what he must do to inherit eternal life.  Recognising the peril of riches in the young man’s life, Jesus invites him to rid himself of his stumbling block and to follow him.  The man’s sorrowful departure furnishes an occasion for Jesus to teach on the peril of wealth (vv 23-27) and the rewards of discipleship (vv 28-31).

 

 

10:32-34            The most detailed warning of Jesus’ impending death and

               resurrection

 

Something about Jesus’ demeanour “on the road going up to Jerusalem” produces awe and dread in the disciple heart (v 32). Taking them aside Jesus delivers the third, final and most precise prediction of His imminent death and resurrection (cf 8:31; 9:31).

 

 

10:35-45            True greatness

 

The request of James and John to be granted positions of power when Jesus comes in glory and the indignation of the other disciples highlight yet again the failure of Jesus’ closest followers to appreciate His teaching.  However, their request also demonstrates belief in Jesus’ future glory and power.  Jesus again teaches on the nature of true greatness.

 

 

10:46-52            The healing of blind Bartimaeus at Jericho

 

This is the last of the healing miracles in Mark’s Gospel.  In the first century Jericho was located about 25 ks northeast of Jerusalem.  From Perea, Jesus has travelled south-westward across the Jordan and is travelling to Jerusalem by way of Jericho.

 

Bartimaeus’ piteous cry (“Jesus, Son of David, have mercy on me”) indicates that he knows of Jesus’ work.  Although Mark has focused upon the teaching of Jesus in this final journey, now as the Lord is about to enter Jerusalem, Mark records this last healing miracle.  This is a very appropriate preface to the Lord’s triumphal entry into Jerusalem (11:1 ff).      

 

 

 

 

 

The Servant in Jerusalem - Chapters 11-16

 

The rest of Mark’s Gospel concerns events in and around Jerusalem.  Mark’s account makes clear mention of the first three days in the city of Jerusalem (11:11, 19-20) but Mark gives no clear indication of when the third day ends.  However, it is clear that the events of Mark 10:46 ff through to Jesus’ resurrection on the first day of the week (16:1) took place in a single week. 

 

 

Passion Week (11:1-15:47)

 

 

11:1-11  The triumphal entry into Jerusalem

 

Jesus approaches Jerusalem through Bethany and Bethpage. Bethpage was a village close to Jerusalem and Bethany was located on the eastern slope of the Mount of Olives, about 3 ks from Jerusalem.  Thus far Jesus has not encouraged his followers to proclaim Him publicly as the Messiah, but now He takes the initiative in preparing to enter Jerusalem in triumph.  He instructs His disciples to obtain a colt which had never been ridden (signifying its dedication to sacred use) and He enters Jerusalem seated upon its back to the cries of the crowd:  “Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; blessed is the coming kingdom of our father David; Hosanna in the highest!”  Although Mark does not cite Zechariah 9:9, it is clear that Jesus intended to confirm His entry to this messianic oracle:

 

“Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey.”

 

Jesus is now openly declaring Himself to be the Messiah.  After a brief visit to the temple, Jesus departs for Bethany with the twelve “since it was already late” on Sunday evening.

 

 

11:12-19            Jesus curses the fig tree

 

The next day (Monday) as Jesus returns to Jerusalem, He curses a pretentious but barren fig tree symbol of fruitless Jerusalem.  The correspondence between the barren tree and spiritually bankrupt Jerusalem is evident as Jesus cleanses the temple of those who had turned it into “a robbers’ den.” Aroused to hatred, the chief priests and scribes make plans to destroy Jesus.

 

 

 

 

 

11:20-26            The power of faith through prayer

 

The next day (Tuesday) as Jesus and the disciples return to Jerusalem, Jesus uses the now-withered fig tree to teach on the importance and power of faith, the expression of which is prayer.

 

 

11:27-12:27       Jesus’ authority is questioned

 

Four questions from religious leaders.  These questions are asked within the Temple courts.  The first three are hostile and show that all the influential groups within Judaism are unfriendly towards Jesus.

 

 

11:27-12:12

 

The “chief priests and the scribes and the elders” question Jesus’ authority and are confounded by Him.  Jesus then exposes His questioners by telling the parable of the vineyard in which He condemns the spiritual leaders of Israel.

 

 

12:13-17

 

Certain “Pharisees and Herodians” seek to trap Jesus with a question concerning the legitimacy of paying tribute to Caesar. The question was designed to force Jesus to alienate many devout Jews or to become guilty of sedition.  Again His answer (“Render to Caesar the things that are Caesar’s, and to God the things that are God’s”) defuses the attack.

 

 

12:18-27

 

The next question is from the Sadducees “who say there is no resurrection.”  Jesus responds to their question concerning the marital status “in the resurrection” of the woman who had been successively married to seven brothers by accusing the Sadducees of failing to “understand the Scriptures or the power of God.”

 

The final question is asked by “one of the scribes” who recognised that Jesus had “answered them well” and whom Jesus commends.  (However, he may have been used by the Pharisees to entrap Jesus - Matt 22:35-36).  His question “What commandment is the foremost of all?” was much debated by the scribes.  Jesus’ response is that God’s will finds its fulfilment in the combined love of God and men.

 

We are told that “After that, no one would venture to ask Him any more questions,” but now Jesus has his own question.

 

 

12:35-37            The Christ’s divine and human nature

 

Having silenced His enemies, Jesus now challenges His audience to reflect upon the nature of the Messiah by citing scripture to show that the Christ was both David’s son and David’s Lord. Jesus is inviting His hearers to draw the conclusion that the Christ is both human and divine, and His question is also a self-affirmation.

 

 

12:38-40            Jesus warns the crowd to beware

 

Jesus warns against the proud, self-promoting, avaricious practices of the scribes, stressing that greater responsibility brings stricter judgment.

 

 

12:41-44            The widow’s mite

 

Having condemned the hypocritical leaders who “devour widows’ houses” (v 40), Jesus now praises the widow who gave “out of her poverty.”  Her simple sincere devotion stands in marked contrast with the scribes’ cynical behaviour.        

 

 

Chapter 13        Sign of things to come

 

Late Tuesday afternoon as Jesus was going out of the Temple (13:1) He responds to a question from one of  the disciples in the so-called Olivet Discourse (see our special study, The signs of Matthew 24: Destruction of Jerusalem or Second Coming of Christ?).  In Matt 24:2-30, Jesus discusses the signs which will precede the destruction of Jerusalem and in Matt 24:31-37, He stresses the need to be alert in view of the fact that His return at the end of time will be sudden and unheralded.

 

 

14:1-2    The plot to kill Jesus intensifies

 

Having long desired to get rid of Jesus (3:6; 11:18; 12:12) with “the Passover and Unleavened Bread…two days away,” the chief priests and the scribes intensify their efforts, resolving to put Him to death.  They plan to avoid taking action “during the festival” to avoid causing a riot among the excitable crowd, but evidently Judas’ betrayal caused them to revise this plan.     

 

14:3-9    Jesus is anointed in preparation of his imminent death

 

While reclining at the table at the home of Simon the leper in Bethany, Jesus is anointed with costly perfume by a woman.  John identifies the woman as Mary the sister of Lazarus and places the incident “six days before the Passover” (Jn 12:1-3). Mark places the story here by way of contrasting Mary’s devotion with Judas’ treachery (v 10ff) and the hatred of the rulers.  Jesus defends Mary against the disciples’ criticism and His statement “she has anointed My body beforehand for the burial” indicates that He anticipates a criminal’s death and the absence of traditional burial customs.

 

 

14:10-11         Judas arranges to betray Jesus to the chief priests and seeks an “opportune time”

 

 

14:12-16            The Passover preparations

 

“On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples said to Him, “Where do You want us to go and prepare for You to eat the Passover?” (v 12). The words “when the Passover lamb was being sacrificed” indicate that it is now 14^th Nissan when the Passover lambs were killed.  It is Thursday and Jesus is likely at Bethany.  He sends two disciples “into the city” to make arrangements for the Passover meal which was to be eaten on 15^th Nissan, between sundown and midnight that same day according to Jewish reckoning.  Divine providence is seen in the way the disciples accomplished the task (vv 13 -16).

 

 

14:17-21            At supper, Jesus announces the impending betrayal

 

 

14:22-26            The Lord’s Supper is instituted  

 

 

14:27-31            Betrayal announced

 

It is likely that Jesus’ words (“You will all fall away”) were spoken as Jesus left the upper room and was walking to Gethsemane along with, and, Peter’s protestation.

 

 

14:32-42            The agony in the garden of Gethsemane

 

The true humanity of Jesus and the reality of temptation for Him are clearly demonstrated in this event.

14:43-52            Jesus’ betrayal and arrest

 

Mark alone records the incident involving the young man who fled (vv 51-52).

 

 

14:53-65            Jesus before the Sanhedrin

 

This is the first of two stages in the trial of Jesus.  This religious trial before the Sanhedrin is followed by a civil trial before Pilate (15:1-15).  Mark does not record a preliminary hearing before Annas (Jn 18:12-14, 19-23).  Matthew identifies the High Priest here (v 53) as Caiaphas (Matt 26:3).  

 

 

14:66-72            Peter’s denial of Jesus

 

 

15:1-15  The Trial before Pilate

 

“Early in the morning the chief priests with the elders and scribes and the whole Council, immediately held a consultation” (15:1). This is not another meeting of the Sanhedrin but the final stage of the ecclesiastical meeting above (14:53-65).  The verse continues:  “and binding Jesus, they led Him away and delivered Him to Pilate.”  Mark gives only a partial review of the trial.

 

 

15:16-20            Jesus is mocked

 

 

15:21-32            Jesus is crucified

 

Mark alone mentions the names of the two sons of Simon of Cyrene who were “pressed into service” to carry Jesus’ cross, perhaps because they were known to the Roman Christians (Rom 16:13).

 

 

15:33-41            Jesus’ death

 

Of the seven sayings of Jesus from the cross, Mark records but one:  “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?” (v 34 cf Psa 22:1).

 

 

 

 

 

 

15:42-47            Jesus’ burial

 

Mark says that Joseph of Arimathea “gathered up courage” and went before Pilate to claim Jesus’ body, drawing attention to the boldness of his action.

 

 

16:1-8    Jesus’ resurrection

 

“When the Sabbath was over” (about 6 pm Saturday evening) and “(very) early on the first day of the week Mary Magdalene, and Mary the mother of James, and Salome came to the tomb with spices to anoint Jesus’ body.  On the way to the tomb they are unsure about how to obtain assistance to remove the stone from the entrance of the tomb, only to find that the stone has been rolled away from the tomb, and that the tomb is empty. Entering the tomb they meet a young man in a white robe who informs them that Jesus has risen, adding that they will see Him in Galilee.  The women fled in terror.

 

 

16:9-20           See our discussion earlier on the problems arising on the“short” and “long” ending of Mark’s Gospel

 

 

16:9-14  Post resurrection appearance

 

Just three post resurrection appearances of Jesus are recorded in these verses and they are designed to show how the disciples slowly accepted its reality.

 

 

Jesus’ appearance to Mary Magdalene (16:9-11)

 

Her report to “those who had been with Him” is dismissed.

 

 

Jesus’ appearance to the two disciples on the way to Emmaus (16:12-13 cf Lk 24:13-35)

 

Mark records that their report was not believed (v 11) whereas Luke says that upon their return to Jerusalem they “found gathered together the eleven and those who were with them, saying, ‘The Lord has really risen and has appeared to Simon’” (Lk 24:33-34).  Evidently the eleven now believed on the basis of Peter’s testimony while others remained unconvinced.

 

 

 

 

Jesus’ appearance to the eleven (16:14)

 

Jesus’ rebuke of His disciples for their “unbelief and hardness of heart” is very severe.

 

 

16:14-18            The Great Commission and the Signs

 

Matthew tells us that in v 15 the scene shifts from Jerusalem to Galilee.  The universal scope of the Great Commission has been anticipated (eg 14:9).  Speaking in tongues is not mentioned elsewhere in the Gospels, and while Lk 10:9 speaks of trampling upon snakes, only here is there mention of handling serpents and of drinking poison. 

 

16:19-20         Christ’s ascension (cf Acts 1:9; 2:33-35; 7:56) and a summary statement of the apostles’ activities