If it weren't for the A- grading scheme, Marc (yes, as in the 3rd person) would have a 4.0 this semester. Boo. As far as I'm concerned, 90+ equals A. That means 4.0. I'm usually not one to complain about grades, especially when they're good grades, but really? Why does a 93 average deserve to get fewer gradepoints than a 95? I'd rather work less hard, get an 88 for a B+ and be done with it. The A- system is almost punishment for doing well. So, rather than 4.0, I have a slightly tarnished 3.93. Again, I'm not really complaining, but don't you see how that's a little frustrating? Not frustrating like: "AAAAAAHHH I hate myself", but frustrating like: "Dangit, man. Oh well." It's just enough to bother you a bit.
So there's my rant for the day.
Oh, and by the way. This is why I haven't blogged in three weeks. I don't expect anyone in their right mind to read this. The length is just an illustration of how much I've been writing. This is on the gospel of Mark. We also had to write on Matthew, Luke, John, and Acts, but they're not quite as long. This is my A- ...
A Commentary on the Gospel of Mark
Mark 1:1… “The beginning of the good news about Jesus the Messiah.”
1. A Roman inscription announcing the birth of Caesar Augustus proclaimed that the “birthday of the God [Augustus] was the beginning for the world of the good news that has come to humanity through him….” Caesar Augustus brought about the Pax Romana. Before him, Rome was plagued by civil war, insecure borders, and various internal problems. Augustus put an end to the civil war by defeating his enemies and gained the title of emperor. He also built road systems which improved military capabilities throughout the empire, namely the threatened border areas, and which improved trade and commerce. Plus, he was able to secure the Mediterranean, which in the past was a hotbed for pirating. Before Augustus, it was extremely dangerous to travel by sea. In a nutshell, Augustus “brought security and stability to [the people of Rome’s] agrarian and urban lives – for many, for the first time in their lives! (DeSilva, 58). All throughout the Roman Empire Caesar was hailed as a god and as the bringer of the will of the gods. This emperor worship quickly developed into the Roman Imperial cult which would pose a major threat to Christians in the future.
When Mark wrote his gospel, he was trying to counter the good news of the Roman emperor. For Mark, the good news of God did not exist in the powers of this world. It may have seemed like Rome had the gods behind it. It may have seemed like Rome was all powerful. After all, Rome controlled the known world. Mark, however, in writing about “the good news about Jesus the Messiah” was saying that Rome did not have the authority of the gods. The one, true God sent His good news into the world through the person of Jesus of Nazareth, God in the flesh. This good news is counter-cultural; it is contrary to the ideals of the Roman Empire. It appears by the circumstances of the day that Caesar is sovereign, but Mark is calling on his readers to not be deceived by appearances. Indeed, Jesus is sovereign. It appears that Caesar is son of god, but Mark is calling his readers to realize that Jesus is the one, true Son of God. It appears that Caesar, through the Pax Romana, has brought the will of the gods, but, in fact, Jesus has brought about the will of God through his sacrifice on the cross. Mark is calling his readers to not be deceived by what appears to be reality, but to accept God’s reality.
2. The good news of Jesus Christ encompasses everything about Jesus. It includes his message, his passion, his miracles, his words, his stories, his redemptive power, etc., etc. In short, the good news of Jesus Christ is Jesus Christ. He is the bringer of the Kingdom of God, and he is the manifestation of God’s will. God brings his story to completion in Jesus. Yet, God continues to work in the world through His spirit. Mark notes that the life of Jesus is merely the beginning. The good news of Jesus can be seen in Mark’s gospel, and that good news can take hold in the life of the community and the life of the individual. Jesus’ message is life-altering, and when applied, it brings about the will of God on earth.
3. Jesus is given the title Messiah, or Christ, which means anointed one. In the Jewish context, this title would have provoked different ideas. Mainly, this idea would have brought about images of a Davidic king who would restore the kingdom of Judah. In the Old Testament, the term Messiah is usually used to describe an earthly king who is given talent, authority, and leadership by God. The ideal Messiah brings about an earthly kingdom of God that unashamedly follows the will of Yahweh as set forth in Torah. In the Jewish-Roman context, Jews would have expected the Messiah to overthrow Roman rule in Palestine for good and bring about God’s rule for the Jews. By the time Mark is writing his gospel, the political and societal angst of the Jews influences a strong Messianic belief system. They highly expect for God to bring His Messiah in order to overthrow Roman rule.
The title of Christ is given to Jesus in the following passages:
Mark 8:29. Peter responds to Jesus’ question, “Who do you say I am?” by calling him the Christ. In this passage, the disciples recognize that other people think he is a prophet something else. Here, Peter is the first in the narrative to give him the title of Christ. Peter probably expects that Jesus will bring about an earthly kingdom which might explain why Jesus tells him not to tell anyone that he is Christ, and it also brings insight into Peter’s later denial of Jesus. When Jesus is about to be crucified Peter is distraught because he thinks that Jesus would have brought about the will of God in a completely different way. Peter makes the confession but “remains ignorant of its true meaning” (DeSilva, 203). It is clear that Jesus takes the title of Christ and uses it in a completely different way than anyone expects.
Mark 9:41. Jesus tells his disciples that they belong to the Messiah. The disciples are mad because there is another group of people ministering in the name of Jesus. Jesus, of course, supports the other group, “For whoever is not against us is for us.” This passage informs us that there were groups outside of the core group of disciples who were proclaiming Jesus.
Mark 14:61-62. The high priest asks Jesus if he is the Christ, and in turn, Jesus responds, “I am.” Here, Jesus finally reveals himself to his persecutors. For the priests it is open blasphemy, and for them Jesus’ crucifixion is proof that Jesus was not, in fact, the Messiah. But, for the disciples, Jesus will reveal his true nature through his crucifixion and subsequently his resurrection.
Mark 15:32. The Jewish leaders witnessing his crucifixion jeer at him and ironically call him the Christ. Even though they do not believe in him and even though he is being crucified, Jesus’ true nature cannot be taken away. It is affirmed in his resurrection.
Jesus is also given the title son of God. This title would have invoked imagery from a Roman perspective and a Jewish perspective. From the Roman perspective, the audience would have thought of Caesar. Caesar was thought to be a son of the gods, and he was worshiped as such. From the Jewish perspective, it would have brought about the thought of one who would bring about God’s kingdom. However, this term would be more connected with divinity than Messiah.
The title son of God is given to Jesus in the following passages:
1. Mark 3:11. When Jesus casts out demons, the demons recognize him as the son of God. Jesus tells them to be quiet because he does not want them to reveal his true nature just yet. This verse gives striking testimony to the authority of Jesus. He is much more than an earthly Messiah. He has a divine presence that even the demons shudder at his feet.
2. Mark 5:7. Jesus casts out several demons in one man into a herd of pigs, and the demons fear Jesus, calling him “Jesus, son of the most high God.” Again, Jesus asserts his divine authority over the powers of darkness. Even though humans cannot blatantly see who Jesus is, the spirits know and understand exactly who he is.
3. Mark 15:39. Upon seeing the way that Jesus dies, a Roman centurion declares, “Surely, this man was the Son of God!” He is the first person to recognize Jesus’ status after his death, which is interesting because he is not even Jewish. This is a blatant attempt to show that the gospel of Jesus is open to Jews and Gentiles alike.
Mark 1:2-15… The Ministry of John the Baptist and the Beginning of Jesus’ Ministry
1. Mark is the only synoptic gospel to not mention the birth of Jesus. I think that this is because, for Mark, the ministry of John completely and adequately prepares the way for Jesus. The message of Jesus begins with John, as Mark shows us through his proof text in verse 2. John prepares the way for Jesus’ ministry.
2. The Prophecy (1:2-3). This quote comes from Isaiah 40:3. For Mark, it shows that John the Baptist is the one who prepares the way for Jesus. This further validates who Jesus is because it shows the reader that prophecy has been fulfilled, namely prophecy about the one who comes before Jesus. DeSilva writes that “John’s message has to do wholly with this role” (the role of preparation) in the gospel of Mark (207). This can be seen in the repetition within the quote – John is the one who “prepare[s] the way for the Lord.”
3. John the Baptist (1:4-8). In 2 Kings 1:8 Elijah is described as one “with a leather belt around his waist.” Then, in Malachi 4:5-6 it says that God will send Elijah before the day of the Lord. Mark describes John as wearing a leather belt, which is a clear reference to Elijah. Mark is implying through this imagery that John is indeed the forerunner to Jesus. Then, in verse 7, John outright says it, “After me comes one more powerful than I….” John is a powerful and important prophet and a great man of God, but John pales in comparison to Jesus the Messiah.
4. Jesus’ Baptism (1:9-11). In comparing the baptism accounts in the synoptic gospels, there are important differences to note. In Matthew but neither Mark nor Luke, John protests to Jesus that he does not have the authority to baptize him. In Matthew and Mark Jesus sees the Spirit descend on him and the voice from Heaven speaks specifically to Jesus, but in Luke it does not make this distinction. This seems to suggest that in Luke, others besides Jesus saw and heard the Spirit descending. Also in Luke, Jesus is baptized along with several other people; there is no mention of this in Matthew and Mark. In Luke, the spirit descends upon Jesus as he is praying and not in the other gospels.
The phrase “the heavens were opened” is in all three accounts. In Ezekiel 1:1 the phrase is used to show that God gave Ezekiel a vision to proclaim. It represents God’s call for Ezekiel to begin his ministry. In Psalm 78 God opens the heavens to bring Mannah in order to sustain the people of Israel in the wilderness. In Genesis 7, the floodgates of the heavens were opened so that God could bring destruction. Similarly in Isaiah 24 God opens the floodgates of heaven to bring punishment. In Acts 10, Peter sees a vision in which God opens the heavens to show him that all animals are fit to eat. The most useful of these passages for our purposes is Ezekiel. Just as Ezekiel, God opens the heavens to mark the beginning of Jesus ministry. The broader use of this imagery shows us that when God opens the heavens, he is preparing to act – whether through destruction or through formation. His majesty is revealed both in his justice and in his grace.
5. Jesus’ Temptation (1:12-13). The phrase “wild beasts” almost always refers to danger or to uncertainty in the New and Old Testaments. The wild beasts are usually associated with the wilderness and/or God’s judgment (Ezek. 5:17, Ezek. 14:15, Deut. 32:24, Psalm 74:19, Zeph. 2:15, Rev. 6:8). When Mark says that Jesus was with the wild beasts, he probably means simply that he had to overcome temptation. Had Jesus given in to the temptation, his ministry and his life would have been destroyed by the “wild beasts.”
6. The Good News (1:14-15). The Kingdom of God has complex meanings. Basically, the Kingdom of God is represented in God’s people. God brings about His kingdom through Christ, and the church furthers that kingdom. The Kingdom is both of this world and the next. It is here and now and in the future. The Kingdom of God is here when the people of God act as agents of God’s love. I believe this is what Jesus meant when he says that “the kingdom of God is near.” If God’s people follow the message of Jesus, Jesus’ “earthly kingdom” comes about naturally. It is a kingdom of love, forgiveness, acceptance, grace, etc., etc., etc.
There is a quick reference in verse 14 to John’s imprisonment. In part, this marks the completion of John’s ministry and the beginning of the full-fledged ministry of Jesus. It sets the stage for Jesus to take over. It also shows to the reader that bearing the name of Jesus is not easy. John is merely the first of many to be persecuted for teaching God’s righteousness. This is shown in full when Jesus himself is crucified, and it brings added meaning to Jesus’ phrase, “Take up your cross and follow me.”
Mark 1:16-45… The One With Authority
1. Call to Discipleship (1:16-20). In the gospel of Mark, Jesus’ call is quick and simple. He simply tells these particular fishermen to “come, follow me, and I will send you out to fish for people.” The Old Testament references to fishing (Jer. 16:14-16, Ezek. 29:4, Hab. 1:14-17) apply a more negative connotation. It is either referenced as God’s wrath or the evil of man. Jesus, however, turns that upside down. They are “fishing” to find people who will follow God’s will. They are not shepherding because shepherds already have their flock, and they keep their flock safe. Fishermen, on the other hand, go out and look for more. Fisherman bring the fish out of the water, or allegorically, out of their old way of life. I think that this is important for understanding Jesus’ all-inclusive message.
2. Authority to Heal (1:21-34). In verse 22, Mark tells us that Jesus was a great teacher and that people were amazed at his teaching, and he also tells us that Jesus spoke as one “with authority, not as the teachers of the law.” The contemporary relevance of this passage, more than anything, is that it affirms the greatness of Jesus in the minds of the people. Jesus is much more than a great teacher or prophet. He is, as the demon admits, “the Holy One of God.” It is easy to get caught up in the world of demons in this passage, but I think that the overall point is that Jesus has the authority from God that no one else has. For us, if this passage reveals that Jesus had authority over sickness and demonic or unclean spirits, then how much the more can Jesus have authority over our lives? If we are to submit to his authority, then we are submitting to Holy One of God.
(1:41-45). When Jesus heals leprosy, this is a big deal because it “represents the manifestation of sin that only God can heal.” Earlier in chapter one Jesus is casting out demons and healing unnamed sicknesses, but this passage sets the stage for 2:1-12 in which Jesus openly forgives sin. Jesus can heal sickness which is caused by sin, thus he also has the power to forgive sin. This power, of course, drives the Pharisees crazy. It’s blasphemy! Jesus is able to overcome that criticism, though, because before Jesus speaks forgiveness, he demonstrates his power for forgiveness. Later, this pattern can be seen more fully when Jesus demonstrates his power to forgive on the cross.
3. A Pattern for Ministry (1:35-39). Early on in Mark’s gospel we see that Jesus spends a great amount of time in prayer. He prayed first thing in the morning while it was still “very dark.” This suggests to me that, for Jesus, this was one of the, if not the, most important things he could do. He got his power from prayer and meditation. He had to devote the dark hours of the morning to God so that he could effectively minister during the day. It is also important that Jesus found solitude. Jesus had to have alone time with God before he could minister to others. It leads me to believe that Jesus did this every day. If not every day, it must have been often. This passage speaks volumes to our daily lives today. If Jesus, the son of God, the Christ, the one who casts out demons, has to find solitude and pray first thing in morning for hours on end, then how much the more should we pray? How much the more do we need to seek God so that we can become more like Him?
Mark 2:1 – 3:6… The Controversy Stories
(2:1-12)
1. The precipitating event: Jesus forgives the sins of the paralytic.
2. The religious leaders’ objections: “Who can forgive sins but God alone?”
3. Jesus’ response: “Which is easier to say…?”
4. Conclusion: The paralytic is healed.
(2:13-17)
1. The precipitating event: Jesus calls Levi the tax collector and eats with him.
2. The religious leaders’ objections: “Why does he eat with tax collectors and sinners?”
3. Jesus’ response: “…I have not come to call the righteous, but sinners.”
(2:18-22)
1. The precipitating event: Jesus’ disciples do not fast like John’s.
2. The religious leaders’ objections: “How come your disciples don’t fast?”
3. Jesus’ response: They are guests of the bridegroom…
(2:23-28)
1. The precipitating event: Picking grain on the Sabbath.
2. The religious leaders’ objections: “Why are they breaking the Sabbath?”
3. Jesus’ response: David eats the bread of the high priest, the Sabbath is made for man, the Son of Man is lord of the Sabbath.
(3:1-6)
1. The religious leaders’ objections: The religious leaders look to accuse Jesus for working on the Sabbath.
2. Jesus’ response: “Which is lawful on the Sabbath, to do good or evil…?”
3. Conclusion: Jesus heals the crippled hand.
4. Epilogue: The Pharisees plot against Jesus.
When I look at the theme developed in these stories, I cannot help but think of Matthew 11:29-30. Jesus says that his yoke is easy and his burden is light. Each of these stories shows that Jesus is more concerned with loving God and loving neighbor than with following specific regulations. It is more important to focus on serving neighbor than to focus on the observance of law/oral tradition. Jesus is definitely not willing to fold to the religious leaders and their traditions.
Verse 3:6 characterizes the Pharisees. For one, it summarizes their response to Jesus in this particular passage. No matter what good Jesus does, the Pharisees have hardened their hearts to him. They are not open to Jesus’ message, but they are stuck in their own traditions. In addition, it sets the stage for their attitude towards Jesus throughout the gospel. They have already made their mind up about Jesus, and no matter what he does, they will seek to destroy him.
Summary Questions:
1. How would you characterize Jesus up to this point in the narrative? What does he do and say?
Early on, we see that Jesus is one with power and authority. Upon his baptism, God opens the heavens to signify that Jesus is starting his ministry and that God is fully behind him. He teaches with authority, he casts out demons, he heals the sick, and he challenges tradition. Jesus’ message is one of love and forgiveness, but at the same time he is bold and willing to challenge the status quo.
2. Why does Jesus command the leper to say nothing to anyone?
DeSilva writes that ‘the Messianic secret’ can be explained because discipleship “cannot be properly lived until the confession ‘Jesus is the Christ’ is stripped of its misunderstandings and seen in light of the passion” (202). In other words, Jesus tells the leper not to spread the word that Jesus might be the Christ because no one quite understands exactly what that means yet within the narrative framework of the gospel. Most people thought that the Messiah would bring about an earthly kingdom for Israel. Jesus’ message, however, is quite contrary to that. His message is about a way of life, not about bringing power. His disciples do not completely understand this until after the resurrection.
3. The effect of the use of the term immediately…
1:12, 1:18, 1:20, 1:30, 1:42, 1:43, 2:8
The word immediately occurs several times in chapters 1 and 2. It makes the flow of the narrative very fast, and the reader jumps quickly from story to story. It seems to me that the effect shows that Jesus was constantly at work in ministry, and he was very effective and powerful.
4. Questions for class…
- Besides Malachi 4:5-6, why is Elijah the important prophet that John represents over against any other of the prophets?
- Why do we not experience demonic activity as openly as the gospels seem to suggest Jesus and the disciples did?
- In reference to the confrontation stories, what potentially harmful traditions do we hold tightly to like the Pharisees? What would Jesus rebuke us for?
- We know from history that the Pharisees were much more than mindless legalists, but was the gospel writer trying to portray the Pharisees as legalists?
- Why in the world do the disciples just drop at everything without any kind of persuasion to follow this guy from Nazareth?
- Aside from quick narrative flow, why is the word immediately used so often? I really don’t know.
Mark 3:7 – 6:6a…
1. Summary (3:7-12). Mark summarizes the deeds of Jesus in this passage. This has a few effects on the narrative. For one, it shows that Mark cannot tell every story about Jesus. There are far too many to choose from, so the author must pick and choose which stories fit his purpose best. The life and ministry of Jesus is too great to be completely written out. The gospel of John says it well, “Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written” (John 21:25). The fact that Jesus does so much further elaborates on his power from God, and it further illustrates just how incredible he is. In a way, the summaries provide an extra emphasis on the miracles of Jesus.
The summaries given in Mark also serve as a transition. For example, in 3:7-12, is placed in between the five confrontation stories and the appointing of the twelve. In 6:12-13, the summary of the disciples’ works is placed before the flashback of John the Baptist’s beheading, and in 6:53-55, a summary separates two nature miracles with a confrontation story. The summaries add emphasis to the greatness of Jesus’ ministry, but they also prepare the reader for a shift in the story. The summaries in Mark can be found in 1:29-34; 3:7-12; 6:12-13; 6:53-56.
2. The Twelve (3:13-19a). The number twelve has symbolic meaning. It represents completion. Jesus chooses twelve because through these twelve disciples, Jesus’ ministry will be complete. When Jesus is gone, the disciples will have sufficient leadership and ability to continue his ministry. Practically speaking, twelve disciples offer enough diversity and at the same time enough continuity to work effectively together. In other words, Jesus did not pick too many or too few.
Jesus calls the twelve for three reasons. First, the text reads that they might be with Jesus. The disciples’ main goal is to know Jesus. When they know and understand Jesus, then they are able to complete the other tasks Jesus has for them - to “preach” and “have authority to drive out demons.” The twelve will be the foundation of the continuation of Jesus’ ministry.
3. Jesus’ Family (3:19b-21; 31-35). Jesus’ relationship with his family, for one, is secondary in comparison with his mission. It is more important to Jesus that he follow His father’s will. In this passage, Jesus’ family is trying to take him away from an opportunity to minister. In verse 21, the text reads that his family thinks that Jesus is “out of his mind.” It is probable that his family did not want to have anything to do with his ministry. In verse 31, the text reads that they were standing “outside.” The term “outside” probably has symbolic value more than anything. Those inside the house are close to Jesus and desiring to learn from him and be with him. Jesus’ family is looking from the outside in, and they are disturbed by him and his message. At this point in the story, they are not a part of his kingdom. Jesus’ true family members are those who do the will of the father.
Why does the text not mention Jesus’ father? It is possible that Joseph is simply not there, but I think that Mark’s aim in this passage is to teach something deeper. Jesus’ father is God; he has no true earthly father. Within the family of God, God is the only father, therefore those “who do the will of God” are children of God. In other words, Mark’s goal in this passage is more to teach about the family of God than to describe Jesus’ earthly family.
4. Jesus and the Scribes (3:22-30). According to the Markan Jesus, the unpardonable sin is to “blaspheme against the Holy Spirit.” Within the context of the entire passage (Mark 3:19-35) it appears that Jesus is talking about those who are outside the family of God. Those who do not do God’s will inevitably attack, or at least deny, the family of God. This would fit the interpretation of this verse that I have always heard, that not accepting Christ is “blaspheming the Holy Spirit.” In other words, those who do not follow Christ cannot be forgiven. Quite frankly, though, I am not sure how accurate this interpretation is. I am open to something different because this idea does not seem to accurately reflect the passage in its fullness.
The story of the scribes and Jesus’ family are related; this is evident because of the use of intercalation. The stories contrast the family of God and the family of Satan. Whoever does the will of God is a part of the family of God. Likewise, whoever does the will of the evil one is a part of the kingdom of darkness. If someone acts against the kingdom of God, he is not in it, and vice versa. I think that Mark is trying to say in this passage that if you do the will of God it becomes evident in your life, and if you do the will of Satan the same is true.
5. Parables (4:1-34).
a) The parable of the sower. The group that best fits the seed that is immediately swept away is the Pharisees. Jesus confronts them with his message time and time again, yet they continue to deny it. The seed that falls on rocky soil are like the crowds that follow Jesus. They hear the message and follow Jesus when he offers miracles, but when times difficult they are nowhere to be found. The seed that gets choked by the weeds can be seen in the character of Judas. As far as we can tell, Judas follows Jesus diligently until the time of the crucifixion. He betrayed him for money, which shows that he was deceived by wealth or power. The seed that fall on the good soil is seen in Mary Magdalene, Mary mother of James, and Salome. Even in his death they remained faithful to Jesus.
b) - In the parable of the sower Jesus seems to be saying that not everyone will take hold of the kingdom of God. There are only a few who take hold of it and hang on with everything they have. Others will either outright reject it, like it but think nothing of it, or take hold of it for a while but lose hold of it. Only those who truly desire to be a part of the kingdom will take part in it.
- In the parable of the lamp on a stand Jesus seems to be saying that is meant to be shared. Jesus’ message is light for the world. It is the way of life. His message turns everything upside down. It is countercultural. However, not everybody can see it for what it is. Only those who really desire it will gain it. If someone kind of wants it, they are not going to receive it. It takes everything to obtain it.
- In the parable of the growing seed Jesus seems to be saying that the kingdom of God grows. Whether it is in the individual or in the community, when the message of Jesus’ takes hold, it cannot go away. It bears fruit, and it grows in size. In other words, the kingdom of God brings about change for the good.
- In the parable of the mustard seed Jesus seems to be saying that the kingdom of God spreads. Even when it starts small, Jesus’ message spreads like wildfire, and it spreads in such a way that it affects the world around it. Even though the mustard plant is a garden plant, it can bring about shelter. Likewise, the kingdom of God, even though it may seem small, makes a difference in the world.
c) Mark 4:11-12 can be discomforting because it seems to be saying that Jesus does not want everyone to be a part of his kingdom. I would argue, however, that it merely seems this way because Jesus wants people to seek after his meaning. Jesus wants people to question and seek him. He makes his words hard to understand so that it separates those who really want his message from those who do not.
d) Jesus spoke in parables in order to prompt people to think and question and discover. I think that we as teachers should strive to model ourselves after him. We should prompt our people to think for themselves and to seek wisdom and understanding for themselves. If we lay everything out for them, they will never grow. We need to find creative ways in our own context to promote thought and spiritual growth.
6. Jesus’ Authority (4:35 – 5:43). The three stories in this section display Jesus’ authority. First, it shows his authority over nature when he calms the wind and the waves. Second, his authority is revealed when he exerts his power over a legion of demons. Finally, he reveals his power over sickness and death when he heals the bleeding woman and raises the little girl from the dead.
In reading the second story, a Jewish Christian during the Roman Empire may have noticed the word “legion” when Mark describes the demonic spirits within the possessed man. This may have invoked images of the powerful Roman army. The Roman legions had power over the Jewish people, but Jesus has ultimate authority over the Roman legions. Only he has the authority to cast out Rome. Even though Rome appears to have a strangle hold on the world, just like the demons over the man, Jesus has the power to release Rome’s grasp.
The relationship between the two stories in Mark 5:21-43 is evident through the use of intercalation. The story is introduced by presenting the sick girl, but Mark holds his readers in suspense when he interrupts with the story of the bleeding woman. In this story, Jesus exerts his power over sickness, so the reader knows that Jesus can, indeed, heal the girl. Then, the first story is reintroduced with the news that the girl has died. The reader thinks, “Surely he cannot heal her now!” But Mark shocks the reader by demonstrating that Jesus has power even over death.
7. Jesus in Nazareth (6:1-6a). Up to this point in the narrative, the only ones to recognize Jesus are the demonic forces whom Jesus drives away. Humans are amazed by him, but they merely question. They do not proclaim him with assurance as the demons do. I would argue that this is mainly because humans have not seen his full nature, yet. Jesus can only be fully understood in the light of the cross. The demons already know who he is, but humans do not. Given this information, the confession of the Roman centurion makes more sense in Mark 15:39, “Surely, this man was the Son of God!” It is through Jesus’ message, his miracles, and his sacrifice that humans can fully understand the kingdom of God.
The people in Nazareth were offended by Jesus because of his lowly background. How can a carpenter of all people have the authority to teach? This must have been offensive to the teachers and religious leaders in Nazareth. He should not have the status to teach and have authority. Jesus’ background was just about as lowly as one could get. I think that the only reason “romanticize his trade” is precisely for this reason. In other words, we emphasize that Jesus was a carpenter because it shows that God used the lowliest of trades in order to bring about his plan.
Mark 6:6b – 8:21…
1. The Mission of the Twelve (6:6b-13). The significance of verses 8-9 seem to be that Jesus wants his disciples to depend on nothing but God. They cannot bring anything to depend on – no bread, no money, no bag, no extra shirt. They are only to bring a staff, which is a clear reference to Moses’ staff, representing the power of God. Their description is also reminiscent of John the Baptist. They are to go out with only the power of God.
When Jesus tells the disciples to shake the dust off of their feet when the town does not accept them, he is telling them to leave it completely behind. In a sense, he is saying, “Don’t worry about it. They are not ready to receive my message.” The disciples did their job of presenting the message. It is not their fault if the people do not receive it.
Mark does not reveal the success of the disciples’ mission because he does not want to reveal the cost of following Jesus just yet. The full message of the gospel is not completely realized until the cross. Mark does, however, foreshadow this cost with the next segment about the beheading of John the Baptist.
2. The Death of John the Baptist (6:14-29). This is the first part of the narrative that points to the extreme sacrificial nature (faithfulness even unto death) of the message of Jesus. The story of John’s beheading comes right after the disciples go on their missionary trip, so it foreshadows the future suffering of the disciples and Jesus himself. Mark does not place this story in the beginning of his gospel because he is slowly developing the sacrificial nature of Jesus’ message. He did not want to give the whole story away at once, so he slowly hints at the nature of Jesus and his message.
If John prepared the way of the Lord and was executed for his faithfulness, then, in one sense, this story is a foreshadowing of Jesus’ death on the cross. If someone is truly going to follow the way of Jesus, it will disrupt life. From experience, we can know that it may not always result in physical death, but the old way of life must surely die. When someone follows the way of Jesus, life may not, and most likely will not, be pleasant all the time, but it will be worth it if the kingdom of God is advanced. We can see from this passage that following Jesus is not easy and not always beneficial for the self in the here and now.
3. The Feeding of the 5,000 (6:32-44). This passage echoes the Old Testament story about the Israelites receiving manna in the desert. Even though it appeared that they had no means of sustenance, God provided. In the same way, Jesus provides bread for life that the people need, and he provides it in abundance (12 basketfuls left over). From the disciples’ perspective, the story seems to be all about physical food. They are chiefly concerned with feeding stomachs, and they do not understand that Jesus is more concerned with spiritual food. This passage points to the fact that Jesus must demonstrate the miracle again so that the disciples can begin to grasp Jesus’ deeper teaching through his miracle.
4. The Walking on the Water (6:45-56). This passage is important in understanding Mark’s view of Jesus. The phrase “he was about to pass by them” is a clear reference to God in the Old Testament. In Exodus 33:19 – 34:7, God passes by Moses and gives him the commandments. In 1 Kings 19:11-12, God comes in a still, small voice to Elijah. Here, Jesus walks by the disciples on water and shows them his power over nature. It shows the reader that Jesus is indeed the presence of God. He can walk on water and calm the seas.
5. The Traditions of the Elders (7:1-23). A Pharisee would have strongly disagreed with Jesus’ teaching. They would have agreed with him that what comes out of you can defile you, but they also believed that cleanliness was very important. They wanted to remain ritually clean so that they worship properly. If they ate or touched something unclean, it would affect, for example, their sacrifices. This was especially important for priests. Ritual cleanliness was of utmost importance in making sacrifices. If the priest was unclean, it could make any sacrifice null and void. Jesus, however, overturns this belief system in this passage. Jesus argues that the Pharisees’ system comes from the traditions of man and not from God. God desires for men to be pure on the inside more than anything else.
6. The Syrophoenician Woman (7:24-30). A parallel to this story can be found in Matthew 15:21-28. In Matthew, the woman is a Canaanite, but in Mark she is Greek. In Mark, Jesus is trying to stay hidden, but Matthew does not point this out. In Mark, her request is summarized rather than quoted, and in Mark she says that the dogs eat the children’s crumbs as opposed to the master’s in Matthew. The differences in Mark’s version seem to show that Jesus was annoyed by this woman.
In verse 27, he seems to treat her quite harshly. This may be because he wants to make sure that the woman truly cares for her daughter. If this is this the case, then it is definitely not out of Jesus’ character. I am not sure, though - this passage confuses me.
7. The Feeding of the 4,000 (8:1-10).
Feeding the 5,000 Feeding the 4,000
- 5 loaves, 2 fish - 7 loaves, a few fish
- 12 basketfuls left over - 7 basketfuls left over
- remote place - remote place
- the disciples distribute - the disciples distribute
- they leave in a boat - they leave in a boat
- the people sit in groups - the people sit in the grass
- Jesus breaks the bread - Jesus breaks the bread
8. The Disciples’ “Understanding” (8:14-21). The one loaf in the gospel of Mark is Jesus himself. In Matthew and Luke’s parallel passages, Jesus is strictly warning against the yeast of the Pharisees and Sadducees, but in Mark, Jesus is showing that only he has the “bread of life” (John 6:35). Only his message is sufficient. The Pharisees and Herod’s yeast, or teaching, is insufficient. In feeding the masses, the fact that there are 12 and 7 left over baskets has significant symbolic meaning. Both 12 and 7 represent a completion. So, when they collect the baskets, Mark is letting the readers know that in following Jesus, there is more than enough to go around. There is more than enough compassion, more than enough grace, more than enough love, and more than enough of God’s power.
Jesus seems to be harsh to his disciples in verses 17-20 because they still do not understand the meaning of the miracles. It goes to show that Jesus’ words cannot be understood outside of his sacrifice on the cross, which Mark is leading us to. Even when Peter declares Jesus to be the Messiah, he still does not understand the full nature of his statement. More than anything, Mark is inviting the reader to keep reading so that they can understand the full nature of the message of Jesus. Jesus still does not explain everything completely even in this passage. The explanation is made complete through his death and resurrection.
Mark 8:22 – 10:52
1. The Healing of a Blind Man (8:22-26). This story is different because it takes Jesus a second try to completely heal the blind man. Before this, he had no problem healing anyone. This story is significant because it marks a turning point in the ministry of Jesus. Before this story, the reader recognizes that there is something special about Jesus. He is performing great miracles and teaching with great authority, but after this story, his ministry becomes even more authoritative.
In the previous story, Jesus warns his disciples of the “yeast of the Pharisees and the Herodians,” suggesting that only his yeast, or teaching, is to be followed. Then he asks his disciples, “Do you still not understand?” The disciples do not quite comprehend everything that is going on. Then, this story sparks a turning point. The partial healing of the blind man parallels the next few stories. Jesus is working in his disciples’ lives, and they can partially see. In the next few stories, Peter declares Jesus to be Messiah, Jesus predicts his death, Jesus proclaims the message of the cross, and three of the disciples see the transfiguration. These stories show that they are beginning to understand the message of Jesus, much like the blind man can partially see, but they do not receive complete sight until Jesus reveals himself fully on the cross.
2. Caesarea Philippi (8:27 – 9:1).
1) Caesarea Philippi was in the Decapolis, the ten Greek cities just outside of Galilee. This is the “perfect” setting for Jesus’ questions to his disciples because this was a very cosmopolitan area, and there would have been a great mixture of ideas. So, when Jesus asks who people think he is, then there is a great opportunity for a wide variety of answers. The disciples, however, know that Jesus is the one and only Messiah, son of God.
2) Peter confesses that Jesus is the Messiah which has only been exclaimed earlier in the gospel by the demons that Jesus casts out of people. Peter is the first person in the narrative to verbally recognize who Jesus is. The only problem with his confession, though, is that Peter expects Jesus to be a Davidic type of Messiah, or an earthly king. Jesus’ true nature is not completely seen until Jesus is on the cross and the Roman centurion calls him the Son of God.
3) Peter rebukes Jesus because of Jesus’ revelation that he will suffer. Peter thinks that the Messiah is supposed to conquer the Romans and bring about an earthly kingdom, so he tells Jesus that he has it all wrong. From the previous passage, it becomes evident that Peter was excited about Jesus being the Messiah, and when Jesus turns his ideas upside down, Peter does not like it and rebukes Jesus.
4) Jesus rebukes Peter because Peter has a selfish motivation in following Jesus. He expects that when Jesus brings about his kingdom, he will have a position of power alongside the Messiah. Jesus is trying to show him that true discipleship is selfless. For Peter has in mind “merely human concerns.”
5) In verse 31 Jesus speaks about himself, and in verses 34-38 Jesus speaks about the nature of discipleship. In both cases, though, Jesus speaks about suffering. This tells us that if we are to be followers of Jesus, then we must suffer just as he has suffered. It is not merely a figurative suffering. We are supposed to die so that we can become like Christ. When we put ourselves last, then we can gain true life, true discipleship.
6) When Jesus said, “Take up your cross,” he was not merely talking about everyday suffering, a random sickness, or even death. He was calling his disciples to follow the path of suffering that he would take. In other words, if you’re just sick because you’re sick, it is not necessarily the ‘cross you have to bear.’ When we are truly followers of Jesus, we will suffer in some way, shape, or form eventually as a direct result of our faith. When we suffer for the sake of Christ, we can count our blessings because we are becoming like our Lord.
7) I think that Jesus is speaking directly to his disciples in verse 9:1. The disciples will see Jesus crucified on the cross, which is the representation of God’s kingdom come to earth. We can know this because Jesus has just finished speaking about the cross. Essentially, Jesus is telling his disciples that they will truly understand his message when they see him on the cross and raised from the dead.
3. The Transfiguration (9:2-13).
1) In Exodus 24 and 34, Moses goes up on Mt. Sinai to be with the Lord. In these passages the Lord gives Moses the covenant and the commandments, and He speaks with Moses. The Israelites are absolutely stunned when Moses gets back and his face is radiant. The transfiguration story echoes this mountaintop experience. The three disciples get to see Jesus in this manner along with Moses and Elijah.
The parallel stories are in Matthew and Luke…
Matthew
Mark
Luke
6 Days later…
6 Days later…
8 Days later…
Peter, James, and John to a mountain
Peter, James, and John to a mountain
Peter, John, and James to a mountain
He was transfigured… face like the sun… clothes dazzling white
He was transfigured… clothes became dazzling white…
The appearance of his face changed… clothes like a flash of lightning.
Elijah and Moses appear talking with Jesus
Elijah and Moses appear talking with Jesus
Elijah and Moses appear in glorious splendor talking with Jesus about his departure
Peter and companions sleepy; they see his glory when they awake
Peter requests to build three shelters
Peter requests to build three shelters
Peter requests to build three shelters as they are leaving
A bright cloud covers them
A cloud appeared
A cloud appeared and covers them, and they were afraid
“This is my Son, whom I love; with him I am well pleased. Listen to him!”
“This is my Son, whom I love. Listen to him!”
“This is my Son, whom I have chosen; listen to him!”
The Disciples fall face down, terrified
Jesus picks them up, everything else is gone.
Suddenly, only Jesus is there.
Jesus is alone after the voice had spoken
Jesus tells them not to tell until he is raised from the dead
Jesus tells them not to tell until he is raised from the dead
The disciples keep this to themselves.
What does rising from the dead mean?
Why does Elijah come first?
Why does Elijah come first?
Jesus replies: Elijah has come and they have done to him “everything they wished.”
Jesus replies: Why must the son of Man suffer?/ Elijah has come and they have “done everything to him that they wished.”
The Son of Man will suffer like him.
The disciples understand.
2) I think that the gospel writers use Moses because of the passages in Exodus that Mark undoubtedly had in mind. Moses had been with God, and he comes to meet Jesus on the mountain during his ministry, as well. Moses is also a preparer, much like Elijah. Moses prepared God’s people for his covenant. Elijah, by tradition, would be the preparer for the Messiah. So, Jesus is glorified on the mountain top with those who prepare the way of the Lord.
3) The only difference between the words spoken from heaven in 9:7 and Jesus’ baptism in 1:11 is the last part. In 9:7, it says, “Listen to him!,” and in 1:11 it says, “With you I am well pleased.” In chapter one, it seems that the voice is directly speaking to Jesus, and in chapter nine, it seems that the voice is speaking directly to the disciples. Both verses point to the divinity of Jesus, but their intentions are very different. In chapter one, it marks the starting point of Jesus’ ministry, and in chapter nine, it offers further proof to the disciples that Jesus is indeed the Christ. It encourages them to follow him even though his life and ministry may not go the way they expect.
4) The transfiguration story is further proof that Jesus is indeed the Christ, the Son of God. Just before this passage, Jesus introduces some harsh teaching, and it could very well scare the disciples away. They expect an earthly ruler to take over the Roman Empire, but Jesus introduces the idea of a suffering servant. The transfiguration offers further proof of his divinity, and it provides encouragement for the disciples to stick with him through the tough times. They will not fully understand until after the crucifixion, but this experience helps them along the way.
4. The Disciples’ Failure (9:14-29). The disciples fail to heal the boy because, for one, they do not yet fully have the message of Christ. They cannot completely grasp his message, and therefore they cannot completely heal as Jesus heals. Before they can, they must gain the whole message of Jesus – the cross. Secondly, Jesus tells them in 9:29 that this demon can come out “only by prayer.” Evidently they did not come before God first. They tried to do it on their own accord. Again, it shows that the disciples do not quite understand Jesus’ message of selflessness.
5. Take Two (9:30-37).
1) This pattern is a repeat of 8:31 – 9:1. Jesus teaches that the Son of Man will suffer.
2) This time, however, instead of rebuking Jesus, they kept quiet about it until they were by themselves. Instead, they were arguing about who was the greatest among them.
3) The disciples were afraid to answer Jesus’ question in 9:33 because they were starting to get the idea of suffering. Obviously, they did not completely understand, but they knew that Jesus would rebuke them for their argument. They knew on some level that they were wrong, and they were afraid of what Jesus might tell them.
4) The pattern that this passage shares with the previous passage goes something like this…
- Jesus predicts suffering
- The disciples misunderstand
- Jesus teaches on true discipleship
6. Another Exorcist (9:38-41). In this passage the disciples have an exclusive attitude. They do not like the fact that someone might be sharing their glory. They want to be the only ones who are following the Messiah, but Jesus quickly rebukes them. He explains to them that everyone who acts in his name will be rewarded, and the disciples should honor those who act on Jesus’ behalf.
7. Hard Sayings (9:42-50). In verse 47, Jesus says to pluck out your eye if it causes you to stumble. For it is better “to enter the kingdom of God with one eye than to have two eyes and be thrown into hell.” I think it is quite obvious that Mark is using hyperbole here, but the message is still harsh. If your eye causes you to sin, do whatever it takes to keep from stumbling. If you struggle sexually, for instance, you should cut everything out of your life that makes you think about sexual immorality. Do everything it takes.
8. Divorce (10:1-12). In this passage and in Luke 16:18, it seems to suggest that divorce is strictly outlawed. God joined the marriage, so no man can separate it. However, in Matthew 19:9, it seems to suggest that divorce is acceptable if one partner is unfaithful, and in 1 Corinthians 7:8-15, it claims that divorce is acceptable if a nonbeliever desires to leave a believer. Hermeneutically, I would argue that the Mark and Luke passages must be read in light of the Matthew and Corinthian passages, and vice versa. If done so, we can see that divorce is not something to be taken lightly. Believers should do everything possible to avoid it, and there are only two exceptions: sexual immorality and one unbeliever leaving another. If two believers are married, then ideally there is no excuse for divorce. The two partners should live up to the same Christ-like standards, and they are without excuse. If unfaithfulness becomes an issue, however, then it is biblically acceptable to pursue a divorce.
9. A “Rich” Man (10:17-31).
Matthew 19:16-22
Mark 10:17-31
Luke 18:18-23
A man comes to Jesus and asks what good thing he must do to inherit eternal life
A man kneels before Jesus and asks what he must do to inherit eternal life.
A ruler asks Jesus what he must do to inherit eternal life
Jesus: “Why do ask about what is good?... Keep the commandments”
Jesus: “Why do you call me good?... You know the commandments…”
Jesus: “Why do you call me good?... You know the commandments…”
Man: “Which ones?”
Jesus names the commandments.
He has kept the commandments. What does he still lack?
The man has kept the commandments
The man has kept the commandments
Jesus: “If you want to be perfect, sell your possessions…. Then follow me.
Jesus: “Go, sell everything you have…”
Jesus: Go, sell everything and come, follow me
The man goes away sad because he had great wealth
The man goes away sad because he had great wealth
The man is sad because he was wealthy
Jesus: It is hard for the rich to enter the kingdom of heaven
Jesus: It is hard for the rich to enter the kingdom…
Jesus: It is hard for the rich to enter the kingdom…
Disciples: Who can be saved?
Disciples: Who can be saved?
Those who heard: Who can be saved?
Jesus: With God all things are possible
Jesus: With God all things are possible
Jesus: With God all things are possible
Disciples: We have left everything!
Disciples: We have left everything!
Disciples: We have left everything!
Jesus:… The first last and the last first
Jesus: …The first last and the last first
Jesus: Those who leave for the sake of the kingdom will be blessed
2) I have always heard that the eye of the needle was a specific opening at the ancient city wall that was very small. When the gates were closed at night, if someone wanted to bring his camel through at night, he would have to strip the camel of everything on it in order to get it inside the city. So, if this is accurate, Jesus is saying that if you want to enter the kingdom of God, then you have to let go of everything. In this case, the rich man is holding on to his wealth and is not willing to get rid of it. His wealth is more important to him than the kingdom.
10. Take Three (10:32-45). This is the third instance where Jesus teaches on true discipleship. It occurs in 8:31 – 9:1 and 9:30-37. This time, though, they are on their way to Jerusalem, and Jesus is getting ready to endure the final week of his life. He is about to show them what it means to be his disciple on the cross so that they can finally understand what he is talking about.
11. Healing Blind Bartimaeus (10:46-52).
1) As opposed to 8:22-26, Jesus heals this man successfully the first time around.
2) Bartimaeus responds by following Jesus in the Way. More importantly than on the road, as some translations put it, ‘The Way’ is used to show that Bartimaeus has become a disciple of Jesus.
3) In 10:52, two words are used that Mark uses throughout his narrative. The first is ‘immediately.’ This word is used all throughout the gospel to speed up the pace and show how effective Jesus is. Here, when Jesus heals Bartimaeus, Bartimaeus immediately responds to Jesus. The second is this idea of ‘The Way.” It can be translated road, but most likely, it refers to the way of discipleship. Bartimaeus is now a disciple.
4) This story and the healing story in chapter 8 mark a massive intercalation. The first story, when read in light of this intercalation, shows that outside of an accurate understanding of discipleship, Jesus’ message cannot be understood in full. The disciples, much like the blind men, can only see part of Jesus’ message. They do not fully understand it. In between, Jesus teaches about true discipleship three times, highlighted by stories that illustrate these points. The intercalation ends with blind Bartimaeus who receives sight in full. It represents a full understanding of Jesus’ message.
Note: Mark’s understanding of discipleship is one of selflessness and service. We have to die to ourselves by taking up our cross. We have to become last in order to be first. We must give up everything that we hold dear for the sake of Christ. This idea of discipleship is extremely sacrificial. The contemporary implications of this teaching are huge. We live in a very wealthy and materialistic society. In America it is so easy to hoard things. Even America’s poorest are among the richest in the world. We must be willing to give up our wealth and our selfishness in order to give to those who are really in need.
Mark 11:1 – 13:37…
1. The “Triumphal” Entry (11:1-11).
Mark
Matthew
Luke
John
Jesus sends two disciples to retrieve the colt with directions
Jesus sends two disciples to retrieve the colt with directions
Jesus sends two disciples to retrieve the colt with directions
The Crowd hears about Jesus and shouts “Hosanna”
This fulfills prophecy
Prophecy is fulfilled as Jesus rides on a donkey
The disciples find the colt tied up
The disciples find the colt
The disciples do not understand until later
People inquire the disciples
The owner inquires the disciples and the disciples respond accordingly
The bring the colt to Jesus
The disciples bring the colt to Jesus
The disciples bring the colt to Jesus
People spread their cloaks and branches on the road
People spread their cloaks and branches on the road
The people spread their cloaks on the road
The crowd shouts “Hosanna”
The crowd shouts “Hosanna”
The crowd of disciples shouts praise to God
The crowd goes out to meet him because of what they have heard
The Pharisees tell Jesus to rebuke his disciples
The Pharisees are frustrated with Jesus’ following
Jesus responds that the rocks will cry out
Jesus enters Jerusalem and the temple courts
The city is stirred upon Jesus’ entry
Jesus weeps over the city and curses it
Jesus goes out to Bethany with the twelve
The crowds proclaim Jesus as the prophet from Galilee
2) This passage refers to Psalm 118. The crowd shouts verses 25 and 26, asking for the Lord’s salvation. The crowd expects for Jesus to save from worldly powers, but if we read the verses before Psalm 118:25-26, we can understand Jesus’ message more fully. In verses 22-24, it mentions the stone that the builders rejected has become the capstone. Jesus will be rejected by his people, but God will use him to set up his kingdom.
3) This is more of a subversive entry than triumphal. Much like the rest of the gospel, the entry into Jerusalem turns the traditional ways on their head. A king would never enter a city on a donkey, but a magnificent horse. The people use their cloaks to pave the way for Jesus, which is hardly kingly. Mark is using this passage to show that Jesus’ kingdom is subversive, from the ground up, and it is not of this world, but from God’s world.
2. The Fig Tree and the Temple (11:12-25).
1) Unlike Matthew’s version of the story, Mark intercalates these two passages to emphasize meaning. Matthew separates the stories. Mark wants to show that the temple looked good and the outside, but inside it was rotten. The intercalation of the fig tree illustrates his point.
2) Jesus does not just cleanse the temple; he curses it just like he curses the fig tree. The story illustrates that since the temple is not functioning as it should, Jesus curses it in God’s name, and like the fig tree, it will be utterly destroyed.
3) A contemporary parallel to this story can be exemplified in many American churches. The church is supposed to be a place of worship, but I fear that numerous churches have lost sight of this fact. Instead, we come together as a social club or we go through the motions. I am reminded of Revelation 3 and the church of Laodicea – are we cold, hot, or lukewarm?
3. Conflict in Jerusalem (11:27-33). This passage is parallel to the five controversy stories earlier in the gospel. The Pharisees seek to undermine Jesus, but they are not able to. It shows that the Pharisees are continuing to try and trap Jesus, but they cannot because Jesus has the authority of God. Even though they will eventually crucify him, Jesus still has power over death.
4. The Parable of the Wicked Tenants (12:1-12). This passage brings light to the character of the Pharisees in the gospel. They want to kill Jesus, the son, because they fear him. They understand who Jesus is, but they do not respect him, and, therefore, they do not love God. They are looking after their own worldly interests instead of God’s interests.
5. Taxes (12:13-17).
1) The Herodians are also mentioned in 3:6 in connection with a plot against Jesus. Historically, there is not much known about a particular group called Herodians, but their purpose in this passage is interesting. It is unlikely that Herodians would have completely agreed with the Pharisees. The Pharisees and Herodians are working together to get rid of Jesus.
2) This passage is not necessarily about supporting government as much as it is about Jesus proclaiming that God’s kingdom is not of this world. If Jesus were trying to stage an earthly messianic movement, this passage would be much different. He is saying that the powers of this world may exist for a time, but God’s kingdom is eternal and not of this world. In a sense, taxes do not matter in the big scheme of things.
6. Resurrection (12:18-27). 1) The Sadducees denied the resurrection because they believed that Torah never spoke of it. For them, Torah was the only authority, and therefore there was no resurrection.
2) Jesus does not cite another source to show that there is a resurrection, but he uses the episode of Moses and the burning bush to show that they are missing the point of the resurrection. The Sadducees are more interested in proving their point than finding the truth in Torah. For Jesus, God is the God of the living, and for Jesus, the people of God have eternal life.
7. The First and Greatest Commandment (12:28-34).
1) Jesus draws his source of the greatest commandment from Deuteronomy 6:4-5, but Jesus adds to love the Lord your God with all your mind.
2) The teacher agrees with Jesus in verses 32-33 that loving God and neighbor is more important than any sacrifice, and Jesus tells him that he is not far from the kingdom of God. Jesus is telling him that he is close because he has mental understanding. He is not quite there because he does not quite practice what he preaches. If the teacher can combine right belief with right practice, then he will take part in the kingdom.
8. David’s Son (12:35-36). I have no idea what Jesus’ point is.
9. A Dramatic Contrast (12:38-44).
1) The scribes were a branch of religious leaders who had authority. They translate and interpret the scriptures.
2) Jesus contrasts the scribes with the widow by showing that even though the scribes seem religious, and they receive much credit for what they do, they are not a part of the kingdom. They take advantage of the poor, and they use their wealth to gain more prosperity. The widow, though she seems like an insignificant person to most, gives everything she has for the kingdom. Though it is not much in the world’s eyes, it is everything in God’s eyes.
10. The Little Apocalypse (13:1-37)
1) Jesus is responding to the disciples’ question about how they can know when the end will happen. Jesus essentially answers them by saying that only God knows.
2) There are several themes in this passage. One: the spirit of deception. Many will come declaring themselves to be a messiah, but they are not of God. Two: tribulation. Followers of Christ, and everyone for that matter, will suffer many things. Some will suffer because of conflict and others will suffer because of disaster. There will be much distress. Three: the time is unknown. Only God knows when the end will come. The only way you can know is when you see the Son of Man coming in the clouds with great power and glory.
3) The contemporary significance of this passage is enormous considering the wide craze of end times literature. People everywhere are trying to figure out how every event fits in with ‘prophecy.’ If this passage is interpreted correctly, Christians should realize that only God knows when the end will come. There is no way that people will be able to figure it out.
Mark 14:1 – 16:8
1. A Conspiracy and an Anointing (14:1-11).
1) This passage is an intercalation. In verses 1-2 and 10-11, it discusses the plot to kill Jesus, and in verses 3-9, it discusses the woman who pours perfume on Jesus. It contrasts those who worship and follow Christ (the woman) with those who plot and betray Christ (the Pharisees and Judas).
2) Even though Jesus is constantly talking about giving to the poor, he praises this woman for giving all that she has to him. The rebuke of the others was well-intentioned, but Jesus is telling them that they should give her a break. True, they should give to the poor, but it is just as important to give to God. This woman is taking advantage of an opportunity to physically give to Jesus and worship him.
3) Verse 7 is not an excuse to not give to the poor. The passage he references in Deuteronomy 15:11 teaches that you should indeed give to the poor. Rather, Jesus is saying that we should give to the poor, but we should give to God as well. When we do give to the poor, we should do it with a kingdom mindset.
2. The Passover Meal (14:12-25).
1) The Feast of Unleavened Bread represents Passover, and it celebrates the deliverance from Israel.
2) A man would not normally carry a water jar; this would be a woman’s job in that society. This is one of those upside down moments in the gospel. The kingdom of God is not normal.
3) When the early Christians celebrated the Lord’s Supper, it was confused with cannibalism. The Christians ‘ate the body of Jesus and drank his blood,’ and the Roman culture was repulsed by this very idea. They did not understand the symbolic nature of the practice.
4) It is quite easy to take verses 22-24 literally because Jesus simply says: “This is body” and “this is my blood.” For ample reason, Catholics have interpreted these verses as such. Protestants, however, disagree. I think in part, that this has to do with the rise of the age of reason. Protestants came about during this period, and it did not make much sense the bread and wine actually became Jesus’ body and blood. Some Protestants believe that Jesus is spiritually present during communion, and some believe that these are mere symbols.
3. Denial (14:26-31). Peter is the only specific name mentioned, but all of the disciples in verse 31 claim that they will never disown Jesus.
4. Gethsemane (14:32-42). This is a very dark moment in Jesus’ life. He knows what is about to happen as he begs the Father to take this ‘cup’ from him. There is a part of him that does not want to go through with the task. He knows and understands the physical, emotional, and spiritual pain that he is about to go through, and he comes to God with his anguish. This passage, however, does not take away from his divinity. It shows both his divine and human natures. He knows that he must suffer, which shows his divinity, but at the same time, he is fearful of the pain, which shows his humanity.
5. Betrayal and Arrest (14:43-52). The disciples respond to Jesus’ arrest by scattering. It contrasts what was said in 14:31 that the disciples would never disown Jesus. When Jesus is arrested their true nature is revealed, and they are shown naked as the man in verse 51. For they did not follow the call of discipleship that has been presented all throughout the gospel – to take up their cross and follow Jesus, even in the face of certain persecution.
6. Jesus Before the Council (14:53-72). There is another intercalation in this passage, but we must go back to 14:27-31 to discover the first part of the story. The first ‘piece of bread’ is the emphatic assurance that Peter will not deny Jesus. In the second piece, in 14:66-72, Peter does deny Jesus three times. In between is the story about Jesus’ arrest and questioning. The intercalation emphasizes the level of sacrifice that must be made in following Jesus. The meat of the story shows just how difficult it is through Jesus’ suffering, and the beginning and end portions emphasize this point with Peter’s inability to go through with his promise.
7. Jesus Before Pilate (15:1-15). When Jesus is crucified, he takes Barabbas’ place. The name Barabbas means “son of the father.” This shows that Jesus, the Son of God, or the Son of the Father, dies for the son of the father. In other words, Jesus dies so that Barabbas can become a son of God. Barabbas is freed by Jesus. This is a bit of irony to show that Jesus dies so that we might live. Barabbas represents each one of us. Barabbas was actually guilty of his crime, and he deserved crucifixion, but Jesus did not. The same goes for us.
8. The Mockery (15:16-20). These verses are filled with irony. Jesus’ mockers have no clue, but they are proclaiming what is actually true about him. They place the purple robe on him, put on his crown of thorns, call him “King of the Jews,” and pay homage to him. Even though they do this in mockery, their actions speak truth about him.
9. The Death of Jesus (15:21-41).
1) Jesus’ last words in the gospel in verse 34 are, “My God, my God, why have you forsaken me?” This is a clear reference to Psalm 22. In this Psalm, it begins with this very statement, but at the end of the Psalm, it declares, “He has done it!” This reference shows that Jesus was expecting for God to complete the plan, even though he is about to die. He has faith that God will come through.
2) The only people who remain faithful to Jesus are unexpectedly the women. The male disciples should have been there to take care of Jesus’ dead body, but it is the faithful women. This fact is crucial in understanding Mark’s message. The gospel belongs to the least, to the ones who by the world’s standards don’t deserve it.
10. The Resurrection (16:1-8).
1) Mark ends his gospel uncomfortably. There is no physical appearance of Jesus. Others have added to the ending because it is troublesome. We want to know for a fact that Jesus did raise from the dead; we want to be certain. Mark has a specific purpose for this, though. With the abrupt ending, he is showing that most of us did not get the privilege to see Jesus either. Yet, we must choose to believe. Are we going to chase after him, or are we going to ignore his message? Read in this way, Mark’s ending is very powerful.
2) Again, the only ones faithful enough to follow Jesus to the tomb are the women. The implications of this are the same as mentioned above about the women being faithful to the cross.
3) The first evangelists are the women who see the empty tomb. They must go tell the other disciples that Jesus is risen. They were faithful, and as a result they are given the responsibility of the good news of Jesus Christ.
4) Even though Peter was unfaithful, he is given a second chance as the angel specifically names him. Even with the harsh message of much of Mark – to take up the cross – there is a beautiful message about redemption and the power of Christ’s resurrection in mentioning Peter’s name. Even though we mess up, even though we neglect him, there is always opportunity to chase after him.
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