by Ken Cayce
© Ken Cayce All rights reserved.
Copyright
Title: Mark, for whom this gospel is named, was a close companion of the Apostle Peter and a recurring character in the book of Acts, where he is known as "John who was also called Mark" (Acts 12:12, 25; 15:37, 39). It was to John Mark's mother's home in Jerusalem that Peter went when released from prison (Acts 12:12).
John Mark was a cousin of Barnabas (Col. 4:10), who accompanied Paul and Barnabas on Pauls' first missionary journey (Acts 12:25; 13:5). But he deserted on the way in Perga and returned to Jerusalem (Acts. 13:13). When Barnabas wanted Paul to take John Mark on the second missionary journey, Paul refused. The friction which resulted between Paul and Barnabas led to their separation (Acts 15:38-40).
But John Mark's earlier vacillation evidently gave way to great strength and maturity, and in time he proved himself even to the Apostle Paul. When Paul wrote the Colossians, he instructed them that if John Mark came, they were to welcome him (Col. 4:10). Paul even listed Mark as a fellow worker (Philemon 24). Later, Paul told Timothy to "Pick up Mark and bring him with you, for he is useful to me for service" (2 Tim. 4:11).
John Mark's restoration to useful ministry may have been, in part, due to the ministry of Peter. Peter's close relationship with Mark is evident from his description of him as "my son, Mark" (1 Peter 5:13). Peter, of course, was no stranger to failure himself, and his influence on the younger man was no doubt instrumental in helping him out of the instability of his youth and into the strength and maturity he would need for the work to which God had called him.
Author - Date: Ancient testimony names John Mark as the writer. Few have challenged this tradition; none has done so persuasively. The gospel itself may contain a cryptic allusion to its author (14:51-52), but no name is given. In Scripture Mark sometimes goes by the name John alone (Acts 13:5, 13; 15:37), sometimes by Mark alone (Col. 4:10; 2 Tim. 41; Philem. 24; 1 Pet. 5:13), and twice by both names (Acts 12:12). He was the son of Mary, a woman of some means in Jerusalem (Acts 12:12).
Unlike the epistles, the gospels do not name their authors. The early church fathers, however, unanimously affirm that Mark wrote this second gospel. Papias, bishop of Hierapolis, writing about A.D. 140, noted:
And the presbyter "the Apostle John", said this: Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instruction to the necessities (of his hearers), but with no intention of giving a regular narrative of the Lord's sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements (From the Exposition of the Oracles of the Lord (6).
Justin Martyr, writing about A.D. 150, referred to the Gospel of Mark as "the memoirs of Peter", and suggested that Mark committed his gospel to writing while in Italy. This agrees with the uniform voice of early tradition, which regarded this gospel as having been written in Rome, for the benefit of Roman Christians. Irenaeus, writing about A.D. 185, called Mark "the disciple and interpreter of Peter", and recorded that the second gospel consisted of what Peter preached about Christ. The testimony of the church fathers differs as to whether this gospel was written before or after Peter's death (ca. A.D. 67-78).
Paul regarded him as one of the few who were faithful to his ministry to the end (2 Tim. 4:11). All of this suggests that Mark was a seasoned veteran of the Christian walk. He was well versed in apostolic teaching; he had extensive missionary experience under wise guides. Most importantly, he learned firsthand that God gives penitent believers opportunity to recover from past failure. Mark not only heard redemption and new life proclaimed, he experienced it in his own life.
Evangelical scholars have suggested dates for the writing of Mark's gospel ranging from A.D. 50 to 70. A date before the destruction of Jerusalem and the temple in A.D.70 is required by the comment of Jesus in 13:2. Luke's gospel was clearly written before Acts (Acts 1:1-3). The date of the writing of Acts can probably be fixed at about A.D. 63, because that is shortly after the narrative ends (See introduction to Acts: Author and Date. It is there likely, though not certain, that Mark was written at an early date, probably sometime in the 50s.
Many scholars date Mark in the 60's A.D. Some date it later, since (Mark 13:2), predicts the fall of Jerusalem (A.D. 70), and they deny that Jesus could have foretold the future. But predictive prophecy is quite within the ability of the Jesus of the New Testament. Mark has in fact been dated by some as early as the 40's. The exact date is not crucial to a grasp of Mark's message. In any case the book bears the stamp of an early and authentic written witness to Jesus' ministry.
Background - Setting: Whereas Matthew was written to a Jewish audience, Mark seems to have targeted Roman believers, particularly Gentiles. When employing Aramaic terms, Mark translated them for his readers (3:17; 5:41; 7:11, 34; 10:46; 14:36; 15:22, 34). On the other hand, in some places he used Latin expressions instead of their Greek equivalents (5;9; 6:27; 12;15, 42; 15:16, 39). He also reckoned time according to the Roman system (6:48; 13:35), and carefully explained Jewish customs (7:3-4; 14:12; 15:42). Mark omitted Jewish elements, such as the genealogies found in Matthew and Luke. This gospel also makes fewer references to the Old Testament, and includes less material that would be of particular interest to Jewish readers, such as that which is critical of the Pharisee and Sadducees (Sadducees are mentioned only once, in 12:18). When mentioning Simon of Cyrene (15:21), Mark identifies him as the father of Rufus, a prominent member of the church at Rome (Rom. 16:13). All of this supports the traditional view that Mark was written for a Gentile audience initially at Rome.
The friction which resulted between Paul and Barnabas led to their separation (Acts 15:38-40). But John Mark's earlier vacillation evidently gave way to greater strength and maturity, and in time he proved himself even to the Apostle Paul. When Paul wrote the Colossians, he instructed them that if John Mark came, they were to welcome him (Col. 4:10).
Paul even listed Mark as a fellow worker (Philemon 24). Later, Paul told Timothy to "Pick up Mark and bring him with you, for he is useful to me for service" (2 Tim. 4:11).
There is good evidence that this gospel reflects Peter's contribution. Mark and Peter certainly had close ties (1 Pet. 5:13); perhaps Peter led him to Christ. The gospel was composed by one who had considerable skill in literary, historical, and theological presentation and this points to Mark's own God-given insight. Yet comparison of the Gospel of Mark with Peter's sermons in Acts and with other data, suggest we are listening to a version of a story told in part by the venerable apostle Peter himself.
Historical - Theological Themes: Mark presents Jesus as the suffering Servant of the Lord (10:45). His focus is on the deeds of Jesus more than His teaching, particularly emphasizing service and sacrifice. Mark omits the lengthy discourses found in the other gospels, often relating only brief excerpts to give the gist of Jesus' teaching. Mark also omits any account of Jesus' ancestry and birth, beginning where Jesus' public ministry began, with His baptism by John in the wilderness.
Mark demonstrated the humanity of Christ more clearly than any of the other evangelists, emphasizing Christ's human emotions (1:41; 3:5; 6:34; 8:12; 9:36), His human limitations (4:38; 11:12; 13:32), and other small details that highlight the human side of the Son of God (e.g. 7:33-34; 8:12; 9:36; 10:13-16).
Distinctive Outlook: Well over a third of the book (chapters 11-16), deals with a tiny fraction of Jesus' earthly lifetime: the last week. Chapter 10 gives an account of Jesus' ministry as He moved slowly southward from Galilee to Jerusalem. This leaves (1:14-9:50), to cover His extensive work in Galilee, while the opening verses (1:1-13), vouch for the credentials of the Christ: His prophetic connections, His intimate kinship with God the Father and God the Spirit, and His bearing of the worst temptations that Satan could throw at Him.
(1) There seems no reason to reject the ancient tradition that Mark wrote primarily for a largely Gentile audience resident in Rome. This might account for many Latin terms found in the Gospel of Mark. This would also explain the lack of a genealogy of Christ and less direct dependence on the Old Testament than we find in Matthew and Luke. On the other hand, non-Jewish converts to Christ were still quite aware of their Old Testament roots. We may conclude that Mark is Christocentric and action-oriented (immediately, or a synonym of this word, occurs over 40 times). Mark strives for conciseness and brevity. The other gospels serve to fill out the Marcan framework. However, Mark does contain many unique details.
(2) Mark seeks to involve the reader in the gospel's witness to Jesus Christ. He does this through an uncomplicated and vivid literary style. He also writes in such a way that the discerning reader feels addressed or questioned, often by Jesus Himself. Mark does not aim merely to convey information. He seeks rather to furnish grounds for our decision to follow and keep following the main character of the gospel: Jesus Christ.
The Gospel of Mark does not admit of easy topical analysis. Many suggestions have been made. This outline seeks to relate Jesus' actions and teaching to His geographical location.
| Mark 1 | Mark 7 | Mark 13 |
| Mark 2 | Mark 8 | Mark 14 |
| Mark 3 | Mark 9 | Mark 15 |
| Mark 4 | Mark 10 | Mark 16 |
| Mark 5 | Mark 11 | |
| Mark 6 | Mark 12 |
This study of the book of Mark will take us through some of the same territory that we went through in the book of Matthew. You will quickly see that even though it covers some of the very same events as Matthew, that the details many times are enlarged upon by Mark.
The author of Mark is probably the same Mark as John Mark that we read about (in Acts chapter 12).
Acts 12:12 "And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together."
This Mary, who was the mother of John Mark, lived in Jerusalem.
In Colossians 4:10, we see that Barnabas was a close relative, as well as an uncle. Mark was also, a close friend of Peter.
We see in Mark the working Jesus.
In Revelation, we read about the four beasts. We have said in our teaching on Revelation that a better interpretation would have been "living beings" for beasts.
Revelation 4:7 "And the first beast [was] like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast [was] like a flying eagle."
As I said before, even though Matthew, that Mark, Luke, and John cover the same events in many cases. They are seen through four different people's eyes and are very different. The main topic of the book of Mark is: Jesus Christ, the servant of God and man.
In this book, we are not dealing with Jesus from the tribe of Judah; but Jesus Christ, the healer and servant. We see Jesus as the servant of man.
We see nineteen specific miracles in the book of Mark. Eight of these miracles deal with His power and authority over disease, five of these miracles show Jesus as having power over all the world and everything in it, four over demons and Satan, and two show His power over death.
As we go on through this book, take note that Jesus has power over all the earth, everything above the earth, everything under the earth, and everything in the sea. We will see Jesus as someone who gets the job done quickly. He sees a need and takes care of it right then.
John 14:11 "Believe me that I [am] in the Father, and the Father in me: or else believe me for the very works' sake."
If there is one theme, as I said, more than any other in Mark, it is "believe me for the very works' sake." We will get into all of this more as we go along.
Mark 1:1 "The beginning of the gospel of Jesus Christ, the Son of God;"
"The beginning ... the Son of God": This is best viewed as Mark's title for his gospel. The historical record of the gospel message began with John the Baptist (Matt. 11:12; Luke 16:16; Acts 1:22; 10:37; 13:24).
Mark begins with a burst of information that functions as a title. "The gospel" here refers not to the whole book but to the content of the early Christian proclamation, which in turn centers on a person. "Jesus" is His given name; "Christ" is both a name and His Old Testament title; "the Son of God" points to His unique familial intimacy with the God of the Old Testament.
"Jesus Christ": "Jesus is the Greek form of the Hebrew name Joshua ("the Lord is salvation"); "Christ" ("Anointed One"), is the Greek equivalent of the Hebrew word Messiah. "Jesus" is the Lord's human name (Matt. 1:21; Luke 1:31); "Christ" signifies His office as ruler of God's coming kingdom (Dan. 9:25-26).
"Son of God": An affirmation of Jesus' deity, stressing His unique relationship to the Father (3:11; 5:7; 9:7; 13:32; 15:39; see note on John 1:34).
"Gospel": The good news about the life, death, and resurrection of Jesus Christ; of which the 4 gospels are written records.
We see here, in this first verse, that this is the beginning. There is no earlier writing by Mark. The gospel, as we said in Matthew, means good news. This is not just good news from anywhere, but is in fact, the good news of Jesus Christ.
We dealt with this name before, but I feel it is important to know what the name Jesus Christ implies, so bear with me, and we will get into it again. Jesus means The Savior, and Christ means the Anointed One. We discussed in a previous lesson that one of Jesus' names, before He came to earth, was God the Word.
John 1:1 "In the beginning was the Word, and the Word was with God, and the Word was God."
We also read in 1 John 5:7 "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
You see, in heaven the one we call Jesus Christ is known as the Word. He took the name Jesus Christ for His earthly stay in a human body so that He, The Anointed One, might become the Savior of the world. For His stay on earth, He was also known as the Son of God.
Jesus had no earthly Father. His Father was God. We touched on this in Matthew. The Holy Spirit hovered over Mary, and she became pregnant by the Holy Spirit. Jesus was the Spirit of God in fleshly form; and thus the Son of God.
Verses 2-3: By "prophets," Mark means the so-called major and minor prophets of the Old Testament, specifically Malachi and Isaiah. Because early Christians had a great reverence for Scripture, and had only the Old Testament for their bible, passages foretelling Jesus' coming are regarded as strong proof of His divine identity. These prophecies relate especially to John's activity.
Mark 1:2 "As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee."
"It is written": A phrase commonly used in the New Testament to introduce Old Testament quotes (7:6; 9:13; 14:21, 27; Matt. 2:5; 4:4, 6-7; Luke 2:23; 3:4; John 6:45; 12:14; Acts 1:20; 7:42; Romans 3:4; 8;36; 1 Cor. 1:31; 9:9; Gal. 3:10; 4:22; Heb. 10:7; 1 Peter 1:16).
"In Isaiah the prophet": Mark's quote is from two Old Testament passages (Isa. 40:3; Mal. 3:1), which probably explains the reading "the Prophets" found in some manuscripts. The gospels all introduce John the Baptist's ministry by quoting (Isa. 40:3; Matt. 3:3; Luke 3:4; John 1:23)
"My messenger": John was the divinely promised messenger, set to prepare the way for the Messiah. In ancient times, a king's envoys would travel ahead of him making sure the roads were safe and fit for him to travel on, as well as announcing his arrival.
We could go through and list the prophecies in the Old Testament. The prophecies of Jesus Christ began in Genesis chapter 3 verse 15 and went through most of the books in the Old Testament.
The greatest number were in the books of the prophets such as: (Isaiah 9:7; 7:14; Micah 5:12; Daniel 9:25; Jeremiah 31:15; Deuteronomy 18:15; Psalms 110:4; Zechariah 9:9 or Zechariah 11:12). There are many more, too numerous to mention. In fact, that is a study just in itself.
The specific prophet meant above however, was Malachi. The Scripture which confirms this is:
Malachi 3:1 "Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts."
In (Matthew 17:12", we see that Jesus said that John the Baptist was the messenger spoken of. This messenger's job was not to elevate himself, but to prepare the way for Jesus Christ, the Savior of the world.
Mark 1:3 "The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight."
John the Baptist was born and lived for one purpose, and that was to proclaim the coming of Christ. He had one message. It was Repent and be baptized for the Lord is coming. God, throughout the Bible, picked out a specific person and called them to do a specific job for Him. This was what God called John the Baptist to do. He was to use his voice to proclaim the coming of the Lord.
We see many others in the Bible chosen by God for a specific job such as Moses to lead the children of Israel out of Egypt to the Promised Land. He called Noah to build an ark. You see, God chooses whomever He will. This wilderness was not just physical, but spiritual as well. Our cry, like John the Baptist's cry, should be "The Lord is coming".
Mark 1:4 "John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins."
"John": a common Jewish name in New Testament times, it is the Greek equivalent of the Hebrew name "Johanan" (2 kings 25:23; 1 Chron. 3:15; Jer. 40:8), meaning "the Lord is gracious." John's name was given by the angel Gabriel to his father Zacharias, during his time of priestly service in the temple (Luke 1:13).
His mother, Elizabeth, also a descendant of Aaron (Luke 1:5), was a relative of Mary the mother of Jesus (Luke 1:36).
As the last Old Testament prophet and the divinely ordained forerunner of the Messiah, John was the culmination of Old Testament history and prophecy (Luke 16:16), as well as the beginning of the historical record of the gospel of Jesus Christ. Not surprisingly, Jesus designated John as the greatest man who had lived until his time (Matt. 1:11).
"John" (the Baptist), breaks a centuries-long prophetic silence in Israel. Other Jewish groups practiced ritual water cleansing, but John called all Israel to "repentance" (verse 5).
"Baptism": Being the distinctive mark of John's ministry, his baptism differed from the ritual Jewish washings in that it was a one-time act. The Jews performed a similar one-time washing of Gentile proselytes, symbolizing their embracing of the true faith.
That Jews would participate in such a rite was a startling admission that they, although members of God's covenant people, needed to come to God through repentance and faith just like Gentiles.
"In the wilderness": The desolate, arid region between Jerusalem and the Dead Sea (see note on Matt. 3:1).
"Baptism of repentance": A baptism resulting from true repentance. John's ministry was to call Israel to repentance in preparation for the coming of Messiah. Baptism did not produce repentance, but was its result (Matt. 3:7-8). Far more than a mere change of mind or remorse, repentance involves a turning from sin to God (1 Thess. 1:9), which results in righteous living.
Genuine repentance is a work of God in the human heart (Acts 11:18). For a discussion of the nature of repentance, see notes on (2 Cor. 7:9-12).
"For the remission of sins": John's rite of baptism did not produce forgiveness of sin (see notes on Acts 2:38; 22:16); it was only the outward confession and illustration of the true repentance that results in forgiveness (Luke 24:47; Acts 3:19; 5:31; 2 Cor. 7:10).
John's baptism was not regarded as equal to baptism in the name of the Trinity as a testimony to one's personal trust in Christ. (See Acts 19:1-5). "For" here means "with a view to," that is, in order to attain "remission of sins." The Greek word order shows that it is not baptism but repentance that secures remission of sins.
We have discussed in our lessons on Matthew, that it was the custom to baptize for the remission of sins long before Jesus' crucifixion on the cross. Even in the tabernacle in the wilderness, the washings were symbolic of baptism to wash away sins. This actually was different to the baptism we Christians do.
A Christian being baptized is actually performing Jesus' burial and resurrection. We are baptized into a water grave, and we are following Jesus in His resurrection. We rise again to newness of life in Jesus.
Mark 1:5 "And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins."
"All the land of Judea ... and they of Jerusalem": After centuries without a prophetic voice in Israel (Malachi had prophesied more than 400 years earlier), Johns ministry generated an intense amount of interest.
"Judea": The southernmost division of Palestine (Samaria and Galilee being the others), in Jesus' day. It extended from about Bethel in the North to Beersheba in the South, and from the Mediterranean Sea in the West to the Dead Sea and Jordan River in the East. Included within Judea was the city of Jerusalem.
"River of Jordan": Palestine's major river, flowing through the Jordan Rift Valley from Lake Hula (drained in modern times), North of the Sea of Galilee, South to the Dead Sea. According to tradition, John began his baptizing ministry at the fords near Jericho.
"Confessing": To confess one's sins, as they were being baptized, is to agree with God about them. John baptized no one who did not confess and repent of his sins.
The whole of Judea and Jerusalem is rocked by John's presence. The tense of "baptized" stresses that it took place continually over a length of time. The condition for baptism was a public response, by which and in which one confessed his sins.
There, strangely enough, was no rejection by the people of John the Baptist. We see here, that many people went to great trouble to go into the wilderness and be baptized by John in the River Jordan. In (Matthew 21:26), we see that the people believe John to be a true prophet.
Matthew 21:26 "But if we shall say, Of men; we fear the people; for all hold John as a prophet."
Isn't it strange they believed he was a prophet and did not believe the message he brought that Jesus Christ is Messiah? This river Jordan is still a favorite place for Christians worldwide to be baptized.
Mark 1:6 "And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey;"
"Camel's hair ... girdle of a skin": The traditional clothes of a wilderness dweller which were sturdy, but neither fashionable nor comfortable. John's clothing would have reminded his audience of Elijah (2 Kings 1:8), whom they expected to come before Messiah (Mal. 2:5; Matthew 17:10-13).
"Locusts and wild honey": The Old Testament dietary regulations permitted the eating of "locusts" (Lev. 11:2-22). "Wild honey" could often be found in the wilderness (Deut. 32:13; 1 Samuel 14:25-27). John's austere diet was in keeping with his status as a lifelong Nazirite (Luke 1:15).
John's appearance is reminiscent of Elijah (2 Kings 1:8; Mark 6:15).
We can see from this that John the Baptist was a simple man with simple needs. The Bible says those that wear fine clothes live in palaces. John did not live in a palace, but rather in the wilderness.
In a land where there are many camels, it would not have been expensive to get a camel's hide to make a garment from. A "girdle", we learned in Exodus, is something similar to a very wide belt. In all of this, I say again, we see a simple man with simple needs, setting out to carry out the job that God had called him to fulfill.
Mark 1:7 "And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose."
"Preached, saying" denotes a continuous activity. This is John's characteristic message. Better translated: "proclaiming." John was Jesus' herald, sent to announce His coming (see note on verse 4).
"Latchet" refers to the thong of a sandal. John is concerned to make clear both his inferiority (so as not to distract from the future-oriented focus of his message), and the Coming One's superiority (so as to cultivate longing and expectancy).
"The latchet of whose shoes I am not worthy to stoop down and unloose": The most menial task a slave could perform. John vividly expressed his humility.
We see here, a humble man. John the Baptist knew that he was nothing compared to Jesus. Our ministers of today could take a lesson from John. We are nothing but a voice fulfilling the ministry that God has called us to. The person of the preacher is not the important thing. The message is the important thing, for by the foolishness of preaching people are saved.
As John the Baptist elevated Jesus to His rightful position as God manifest in the flesh, so should every follower of Jesus and especially the ministers of His Word. Get our minds and messages off of mortal men and onto the mighty God, Jesus Christ our Lord. At the presence of the Lord, every knee will bow as John did.
Philippians 2:10-11 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;" "And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father."
We must all remember with John that we are not worthy to unloose His shoes.
Mark 1:8 "I indeed have baptized you with water: but he shall baptize you with the Holy Ghost."
"I" and "he" are emphatic, stressing the contrast. John has a vital function, but Jesus has an even greater one. As John was used by God to administer immersion in water, Jesus will serve to bring men under the influence of the Holy Spirit.
"Baptized you with the Holy Ghost": This takes place when a person comes to faith in Christ (see notes on Acts 1:5; 8:16-17; 1 Cor. 12:13).
You can easily see from this that the baptism of repentance, which John the Baptist baptized with, was not the same baptism. John's baptism is of water, and Jesus' baptism is of fire of the Holy Ghost.
Luke 3:16 "John answered, saying unto [them] all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:"
We see the explanation of this baptism (in Acts 19:2-6).
"He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost." "And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism." "Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus." "When they heard [this], they were baptized in the name of the Lord Jesus." "And when Paul had laid [his] hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied."
Mark Chapter 1 Questions
1. Why would we do this Bible study, if it covers many of the same events as Matthew?
2. Who is the author of Mark?
3. Who was his mother?
4. What was Mark's full name?
5. Give his uncle's name?
6. Who was a close friend to Mark?
7. What does Mark show us about Jesus?
8. The main topic of the book of Mark is what?
9. In Mark, we are not dealing with Jesus from the tribe of Judah, but Jesus the what?
10. How many major miracles are listed in Mark?
11. How many deal with disease?
12. How many deal with Jesus' power and authority over the world?
13. How many show His power over demons and even Satan?
14. How many show His power over death?
15. How does Jesus get the job done (in one word)?
16. If there is a theme in Mark, it is found in John chapter 14 verse 11. What is it?
17. Gospel means what?
18. What does the word Jesus mean?
19. What does the word Christ mean?
20. What was Jesus' name in heaven that we read in John chapter 1 and First John 5:7?
21. How was it possible for His (Jesus) Father to be God? Explain.
22. In the Old Testament, where were the most prophecies of Jesus? Name a few.
23. Covering verse 2 in Mark, which one specifically was intended, perhaps?
24. In Matthew 17:12, what were we told about this messenger?
25. What was the purpose of John the Baptist's life?
26. What was his message?
27. Name two other men in the Bible who were called of God to do a specific job?
28. What was John's baptism of?
29. Was it practiced before Jesus was crucified?
30. How does this baptism in water differ from the baptism of us, Christians?
31. What is strange about the ministry of John the Baptist?
32. Where do we find the Scripture that the people believed John to be a true prophet?
33. How was John clothed?
34. What was he eating?
35. What is a girdle?
36. What was the locust, really?
37. In all of this, we see a_________________ man, with __ ______________ needs, setting out do what?
38. How did John the Baptist compare himself to Jesus?
39. The person of the preacher is not the important thing. What is the important thing?
40. We should get our minds and our messages off of what and onto what?
41. Philippians 2:10 tells us what?
42. John baptized with water, but Jesus baptizes with what?
43. Where was the word fire added to this?
44. In chapter 19 of Acts, what do we see clearly about the baptism of the Holy Ghost?
45. What was the only comment the author made about this?
Mark 1:9 "And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan."
"In those days": At some unspecified time during John's baptizing ministry at the Jordan.
"Nazareth": An obscure village (not mentioned in the Old Testament, or by Josephus, or in the Talmud), about 70 miles North of Jerusalem, that did not enjoy a favorable reputation (John 1:46). Jesus had apparently been living there before His public appearance to Israel.
"Baptized of John in Jordan": Over John's objections (Matt. 3:14), who saw no need for the sinless Lamb of God (John 1:29), to participate in a baptism of repentance (see notes on verses 4-5); for an explanation of why Jesus was baptized (see note on Matt. 3:15).
Jesus did not need to repent of sin, but as the Messiah of Israel He identified thoroughly with the people of Israel. He also would have wished to show His support for John as God's prophet. Jesus sought this outward identification with John's ministry "to fulfill all righteousness". By identifying Himself with those He came to redeem, Jesus inaugurated His public ministry as the Messiah.
To some people this would seem so unusual that the Savior of the world would come to be baptized. Of course, Jesus had no sins to repent of. He was without sin. In everything, Jesus is the ultimate example. I believe this act of humbly coming to be baptized was simply an example for us to follow.
There had been very little heard of Jesus, since His trip with Mary and Joseph to Jerusalem when He was twelve years old. We know that He lived with His mother Mary, and Joseph, the man that the world thought was His father. Joseph was a carpenter, and Jesus had worked with Joseph in the carpenter's shop.
I believe a great deal went on that we are not told about in the Scriptures in this interval, since He had been in the temple at twelve.
The statement: "wist ye not that I must be about my Father's business?" found (in Luke 2:49), tells us that Jesus had begun His heavenly Father's business.
The fact that Mary knew that Jesus could turn water into wine at the wedding indicates to me that this was the first recorded miracle, not the first one. Jesus from the time He was twelve until the wine incident was possibly ministering, but not formally for recorded history. The Hebrew young men called to the ministry began at age thirty.
John the Baptist was a close relative of Jesus' mother, Mary. It seems that John's message had traveled far, and Nazareth was not far from the Jordan River. Jesus in prophecy, would be known as a Nazarene and a Galilean. It is so simply stated here that Jesus was baptized of John. The baptizer is not the important thing, the baptism is.
Mark 1:10 "And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:
"Straightway": In keeping with His fast-paced narrative style, Mark used this adverb more than the other 3 gospel writers combined. This first occurrence sets the stage for the audible and visible signs that followed Jesus' baptism.
"The Spirit like a dove descending upon him": This was most likely symbolic of Jesus' empowerment for ministry (Isa. 61:1; see note on Matt. 3:16-17).
Mark uses a somewhat violent verb in Greek; "opened" can be rendered "being torn apart." Jesus witnesses heaven, closed to sinners, being torn open. This signifies that God is now accessible to penitent seekers. God's "Spirit" empowers Jesus for His coming service.
Mark 1:11 "And there came a voice from heaven, [saying], Thou art my beloved Son, in whom I am well pleased."
Along with new access to heaven (verse 10), comes new information from heaven. "Thou are" is a statement of fact. Thou is translated from an emphatic Greek personal pronoun stressing the identity of Jesus to the exclusion of all others. The force of this is, "You alone, rather than any others, are uniquely My beloved Son."
The Father's pronouncement would have reminded the audience of the messianic prophecies of (Psalm 2:7; Isa. 42:1).
The thing that stands out (in verses 10 and 11), more than anything else is the fullness of the God head here. We see Jesus (the second person), coming out of the water, we see the Father in the voice from heaven, and we see the Holy Spirit in the form of a Dove which descended from heaven. We in fact, see Father, Son, and Holy Spirit here at the baptism.
The heaven opened lets us know that these truly were from the throne of God in heaven. Remember, Jesus was from heaven Himself. His Spirit, which is His Life, is of God. His flesh was provided by Mary.
In (verse 10), it appears that all three personalities of God were cooperating in the ministry of Jesus here on the earth. Jesus' body here, was touched by the Holy Spirit of God, as if anointing Jesus to carry out the work. Jesus' Spirit needed no renewal. His Spirit is the God Spirit, without flaw.
The Spirit of God chose to come to earth and take on the form of man, so that He might save mortal man. The "heavens opened" shows also, the involvement of all of heaven in this earthly ministry of Jesus which officially began with this baptism. The Elohim God was present here, the very one present at creation.
These three also, give us a three-fold view of approval of the baptism. First of all, the Lord Jesus was the one baptized. The voice from heaven caused us to hear God's approval; and thirdly, the dissention of the Dove gave physical evidence of God's approval.
Many people wear little dove pins proclaiming that they have been baptized in the Holy Spirit. This voice leaves no doubt who Jesus is. He is the Son of God. Not only is He the Son of God, but God is very pleased with His Son. Just this voice alone should have left no doubt in anyone's mind just who Jesus really is.
Mark 1:12 "And immediately the Spirit driveth him into the wilderness."
"Immediately" (see note on verse 10). Jesus' temptation came right after His baptism.
"The Spirit driveth him": Compelled by the Spirit, Jesus confronted Satan and took the first step toward over-throwing his evil kingdom (1 John 3:8). Though God tempts no one (James 1:13), He sometimes sovereignly permits Satan to tempt His people (e.g. Job; Luke 22:31-32).
The verb "driveth" calls attention to the forcefulness of the Spirit's urging. The "wilderness" is the desert waste of Palestine.
"The wilderness": The exact location of Jesus' encounter with Satan is unknown. It most likely would have been the same wilderness where John lived and ministered (see note on verse 4), the desolate region farther South, or the arid Arabian desert across the Jordan.
Mark 1:13 "And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him."
"Forty days": Perhaps reminiscent of Israel's 40 years of wandering in the wilderness (Num. 14:33; 32:13). Matthew and Luke add that Jesus went without food during this time. Moses (twice, Deut. 9:9, 18) and Elijah (1 Kings 19:8) also fasted for that length of time.
"Satan": From a Hebrew word meaning "adversary." Since He had no fallen nature, Jesus' temptation was not an internal emotional or psychological struggle, but an external attack by a personal being.
"Wild beasts": A detail unique to Mark's account, stressing Jesus' loneliness and complete isolation from other people.
The temptation is portrayed as lasting throughout the "forty days." But so is the sustaining ministration of God's angels. "Wild beasts" underscores the loneliness and hostility of the surroundings.
Here in Mark we see a very short statement. This is covered in detail (in Matthew 4:1-11), and again (in Luke 4:1-13). I would suggest that you read both of those accounts several times along with this to get the full message. I will touch on just one or two items here.
"The Spirit driveth him into the wilderness" is a shortened statement. The true meaning, I believe, is found in Luke:
Luke 4:1 "And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,"
We see a similar statement (in Matthew 4:1), "Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil."
We see here, a perfect example of cross references of Scriptures which interpret themselves. We see from this, that Jesus was so full of the Holy Ghost and its power, that He was led by the Spirit. It is one thing, I have said before, to be saved; but it is an entirely different thing to have Jesus as your Lord.
Jesus in this case, had totally submitted His will to the Spirit. He gladly went to be tempted of the devil. God is not a tempter. The devil tempts through the lust of the flesh. When we are tempted, it is the lust of the flesh that causes the temptation. In Jesus' case, He had no lust. The devil tried to cause Jesus to lust for the things of this world and failed.
Another point we must make here, is that the angels of God did not minister unto Jesus, until He had been tempted and overcame the temptation. Then they ministered to Jesus (Psalm 91:11-12). The tense of the Greek verb, "to minister," suggests the angels ministered to Jesus throughout His temptation.
Forty throughout the Bible, is symbolic of trials and testings. These forty days were no exception. We will find in our Christian walk that we too, have times of testing. We too must withstand the devil with the Word of God and in the name of Jesus.
In (James 4:7), we read "Submit yourselves therefore to God. Resist the devil, and he will flee from you."
Jesus was tempted in all ways as we are. He was first tempted in food, because He was hungry after forty days. He was tempted to tempt God and see if God would protect Him, and He was tempted to attain earthly fame. To read more in detail about this, you may read in the lessons on Matthew and Luke which deal with this same subject (in chapter 4), of both books.
Mark 1:14 "Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,"
"John was put into prison"; He was incarcerated for rebuking Herod Antipas over his incestuous marriage to his niece, Herodias (see notes on 6:17-27).
"Jesus came into Galilee": From Judea (Matt. 4:12; Luke 4:13; John 4:3). Mark, along with Matthew and Luke, passes directly from the temptation to the beginning of the Galilean ministry, skipping Jesus' intervening ministry in Judea (John 2:13 - 4:4). Galilee was the northernmost region of Palestine, and the most heavily populated.
"The gospel of the kingdom of God": The good news of salvation both about God and from Him (see note on Rom. 1:1; Rom. 15:16; 1 Thess. 2:2, 8-9; 1 Tim. 1:11, 1 Peter 4:17).
Jesus' public ministry in "Galilee" gets underway.
Mark 1:15 "And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel."
"The time is fulfilled": Not time in a chronological sense, but the time for decisive action on God's part. With the arrival of the King, a new era in God's dealings with men had come (see note on Gal. 4:4).
"At hand": Because the King was present.
"Repent ye, and believe": Repentance (see note on verse 4), and faith (see note on Romans 1:16), are man's required responses to God's gracious offer of salvation (Acts chapters 20-21).
Jesus' proclamation stresses the importance of that present time. The sphere of God's sovereign rule is extending into humanity with new intensity. All, even Israel, are to repent by God's grace, turning from sin and to righteousness, not just outwardly but with the heart.
Along with repenting must come believing, putting trust in Jesus' message (and thus right from the start, to some extent, in Jesus Himself).
There was a gap of time here between the temptation and the time Jesus came into Galilee. This John spoken of here, is John the Baptist. He was imprisoned because he spoke out against Herod marrying his sister-in-law, Herodias. This is found (in Mark 6:18-19).
When Jesus came into any area, it was for a purpose. Here we see Him coming into Galilee, to preach the gospel of the kingdom of God. The purpose of preaching is to change people, to cause them to begin again in Jesus. The "gospel" as we have said before, is good news. Believers are not like the world that has no hope. We have hope of an everlasting kingdom, if we believe in Jesus.
The kingdom of God is actually everything that exists. The whole universe is His kingdom. A really good way to say this would be that Jesus was preaching the good news that God is King of everything. And we are part of that kingdom, if we repent of our sins and make Jesus Christ Savior and Lord of our lives.
In (verse 15), "the time is fulfilled", just means that the fulfillment of the Old Testament prophecies that Messiah will come, had happened. Jesus fulfilled these prophecies. Christians should not dread death of the body; we should look forward to the everlasting life of the Spirit.
Romans 10:9 tells us what this good news really is:
Romans 10:9 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
Mark 1:16 "Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers."
"Sea of Galilee": Also known as the Sea of Chinnereth (Num. 34:11), the Lake of Gennesaret (Luke 5:1), and the Sea of Tiberias (John 6:1). A large, freshwater lake about 13 miles long and 7 miles wide, and about 690 feet below sea level (making it the lowest body of fresh water on earth) "The Sea of Galilee" was home to a thriving fishing industry.
"Simon and Andrew": The first of two sets of brothers Jesus called to follow Him. Like James and John, they were fishermen. Since Andrew had been a follower of John the Baptist (John 1:40), it is possible that Peter had been as well.
They had evidently returned to their fishing business after John's arrest (see note on verse 14). They had already met and spent time with Jesus (see note on Matt. 4:18), but were here called to follow Him permanently.
"Net": A rope forming a circle about 9 feet in diameter with a net attached It could be thrown by hand into the water, then hauled in by means of the length of weighted rope attached to it.
Mark 1:17 "And Jesus said unto them, Come ye after me, and I will make you to become fishers of men."
"Come ye after me" (or follow me): Used frequently in the gospels in reference to discipleship (2:18; 8:34; 10:21; Matt. 4:19; 8:22; 9:9; 10:38; 16:24; 19:21; Luke 9:23, 59, 61; 18:22; John 1:43; 10:27; 12:26).
"Fishers of men": Evangelism was the primary purpose for which Jesus called the apostles, and it remains the central mission for His people (Matt. 28:19-20; Acts 1:8).
With a command Jesus summons two to be disciples. Mark may preserve here Peter's vivid memory of this brief and direct appeal. Seen against its Old Testament background, Jesus' call is to the task of winning men in view of the impending judgment of God.
Verses 18-20: Jesus' call is not an enthusiastic shout of temporary appeal but a summons to all-encompassing, whole-life commitment. Jesus gains at least four dedicated adherents, who follow him to Capernaum.
Mark 1:18 "And straightway they forsook their nets, and followed him."
"Followed him": I.e., became His permanent disciples (see note on verse 16).
This again, is a very short and precise statement about the call of Simon (Peter), and Andrew to go with Jesus and be His apostles. We find this statement almost exactly like this (in Matthew 4:18-22). The most vivid description of what happened however, is found in:
Luke 5:1-4 "And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret," "And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing [their] nets." "And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship." "Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught."
Luke 5:5-11 "And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net." "And when they had this done, they inclosed a great multitude of fishes: and their net brake." And they beckoned unto [their] partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink." "When Simon Peter saw [it], he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord." "For he was astonished, and all that were with him, at the draught of the fishes which they had taken:" "And so [was] also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men." "And when they had brought their ships to land, they forsook all, and followed him."
Not that we need any reason for them "forsaking all, and following" Jesus, but they had just seen an overwhelming miracle, plus they had just heard Jesus preach. There would be no way that they would not follow Him.
You see, the very best way to explain a Scripture is to find a more detailed Scripture on the very same incident and let it explain it for you. Notice, that the Sea of Galilee and Lake of Gennesaret are one and the same. Peter was called by Simon also, and in one place called by both names at once, Simon Peter.
There is no further explanation necessary why they left their nets and followed Jesus. It was just because He told them to. They believed nothing was impossible to Him after seeing this miracle.
Mark Chapter 1 Continued Questions
1. Where did Jesus come from before He was baptized?
2. Who baptized Jesus?
3. Where was He baptized?
4. Why was Jesus baptized?
5. What occupation had Joseph practiced?
6. Who did the world believe was Jesus' father?
7. What age did Hebrew men begin to minister?
8. In prophecy, what two things were spoken of Jesus that indicated where He would be from?
9. When Jesus came out of the baptismal water, what descended upon Him?
10. What did it symbolize?
11. What did the voice from heaven say?
12. What does the author think stands out the most in Verses 10 and 11?
13. Tell how we saw Father, Son, and Holy Ghost at the baptism.
14. When did Jesus' ministry officially begin?
15. What one thing at Jesus' baptism should have left no doubt who He is?
16. What drove Jesus into the wilderness?
17. Why was He drawn to the wilderness?
18. How long was Jesus in the wilderness to be tempted?
19. What Scriptures in Matthew and Luke tell of this same incident?
20. What does the Scripture the spirit driveth him into the wilderness mean?
21. Who and what tempts a person to sin?
22. When we sin, what causes it?
23. The devil tried to tempt Jesus in His flesh, what happened?
24. When did the angels minister to Jesus?
25. How long did Jesus fast?
26. What number is symbolic of trials and tribulations?
27. What does James 4:7 teach us about the devil?
28. When did Jesus come into Galilee to preach?
29. What did He preach there?
30. Why had John been put in prison?
31. What is the gospel?
32. Christians should not dread death, but should __________________.-
33. Who was Simon's brother?
34. What was Simon's other name?
35. What was Simon's and his brother's occupation?
36. What did Jesus call them to do?
37. In what book do we find a more detailed account of this same thing?
38. What great miracle did Jesus perform for them before He called them to the ministry?
39. Who were Simon's partners, besides his brothers?
40. Why did Simon tell Jesus to depart from him?
41. How did they, Simon and his brother, answer Jesus' call?
Mark 1:19 "And when he had gone a little farther thence, he saw James the [son] of Zebedee, and John his brother, who also were in the ship mending their nets."
"James ... John": The second set of fishermen brothers called by Jesus (see note on verse 16). Their mother and Jesus' mother may have been sisters (15:20; Matt. 27:55-56 with John 19:25).
This is not a discrepancy from the account we studied in the last lesson. This is just the difference in several people telling the same story. We see here, that all the important details are the same as in the other accounts.
Now in addition to Peter and Andrew, the Lord had discovered James and John. These were fishermen whom the Lord would make fishers of men. We see that James and John were the sons of Zebedee, the sons of thunder.
Mark 1:20 "And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him."
"Hired servants": This indicates that Zebedee's fishing business was a prosperous one and that he was a man of importance (John 18:15).
Fishing was an honorable way of making a living. These were men who knew how to work hard to get the job done. They, without hesitation answered the call Jesus had placed on their lives. We see here, that James and John had given up family, job, their home, and security to follow Jesus.
In (Mark 10:29-30), we see what happens to those who give up things of this world to follow Jesus.
Mark 10:29-30 "And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's," "But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life."
Verses 1:21 - 3:12: Mark presents a series of incidents showing Jesus' power and the people's amazed responses.
Mark 1:21 "And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught."
"Capernaum": A prosperous fishing village on the Northwest shore of the Sea of Galilee, Capernaum was a more important city than Nazareth. It contained a Roman garrison and was located on a major road. Jesus made the city His headquarters (2:1), after His rejection at Nazareth (Matt. 4:13; Luke 4:16-31).
"Synagogue": The place where Jewish people gathered
for worship ("synagogue" is a transliteration of a
Greek word meaning "to gather together").
Synagogues originated in the
Babylonian captivity after the 586 B.C. destruction
of the temple by Nebuchadnezzar.
They served as places of worship and instruction. Jesus frequently taught in the synagogues (verse 39; 3:1; 6:2), as did Paul (Acts 13:5; 14:1; 17:1).
"Taught": Mark frequently mentions Jesus' teaching ministry (2:13; 4:1-2; 6:2, 6, 34; 10:1; 11:17; 12:35; 14:49).
Capernaum was the home of Peter, Andrew, James and John.
Peter's home was on the outskirts of Capernaum on the banks of the Sea of Galilee. This "they" included Peter, Andrew, James, John, and Jesus. The "He" was Jesus. Jesus taught in the synagogue. Remember that this "Sabbath" is Saturday.
Mark 1:22 "And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes."
"Authority": Jesus' authoritative teaching, as the spoken Word of God, was in sharp contrast to that of the scribes (experts in the Old Testament Scriptures), who based their authority largely on that of other rabbis. Jesus' direct, personal, and forceful teaching was so foreign to their experience that those who heard Him were amazed. (Titus 2:15).
Jesus astounds His listeners, for He teaches "as one that had authority." The surprise is not uniformly pleasant. Some were doubtless offended by His seeming effrontery.
The scribes had limited (head), knowledge of the Scriptures. Jesus is the Word. His message is a message of first hand knowledge. Jesus did not need to bring a faltering message. The scribes were uncertain and their message was a message of interpretation, not of actual fact.
This strong, straightforward, non-wavering message of Jesus astonished them, because Jesus is positive that His message is true. He is the Truth. (John chapter 1:1), tells us that Jesus is, in fact, the Word. His authority is unquestionable for He is God the Word.
John 1:1 "In the beginning was the Word, and the Word was with God, and the Word was God."
Verses 23-24: The spirit voices his displeasure at being meddled with by the One he recognizes as God's "Holy One."
Mark 1:23 "And there was in their synagogue a man with an unclean spirit; and he cried out,"
"Man ... cried out": Satan and his demon hosts opposed Jesus' work throughout His ministry, culminating in the cross. Jesus always triumphed over their futile efforts (Col. 2:15), convincingly demonstrating His ultimate victory by His resurrection.
"Unclean spirit": I.e., morally impure. The term is used interchangeably in the New Testament with "demon" (see note on 5:2).
Mark 1:24 "Saying, Let [us] alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God."
"What have we to do with thee": Or, possibly "Why do you interfere with us?" The demon was acutely aware that he and Jesus belonged to two radically different kingdoms, and thus had nothing in common. That the demon used the plural pronoun "we" indicates he spoke for all the demons.
"The Holy One of God" (Psalm 16:10; Dan. 9:24; Luke
4:34; Acts 2:27; 3:14; 4:27; Rev. 3:7).
Amazingly, the demon affirmed Jesus' sinlessness
and deity, truths which many in Israel denied, and
still deny.
We see that this man was possessed of demons. This is a very good Scripture here to prove just who demons really are. My own personal belief about demons is that they are the third of the angels who followed Lucifer when he was thrown out of heaven.
Angels are ministering spirits. The angels who remained on God's team, minister good. The fallen angels who followed Lucifer are evil, and they minister evil. As Lucifer's name was changed to Satan, these angels became demons.
In the Scripture above, these demons recognized Jesus. If my opinion of who they are is true, they would have known Jesus (the Word), in heaven. It would be natural for them to not only know who He was, but also for them to fear what He might do to them. The fallen angels know that their fate is eternity in hell.
They know that Jesus is the Judge who will determine where they go. So you see this is not ungrounded fear. (In verse 23), when the man cried out, it was actually these evil spirits that cried out. The demons knew Jesus as the Holy One of God.
We have discussed before how Jesus' name that He used at a specific time, was descriptive of the work that He was doing at the time. Such as Jesus, Savior; Christ, Anointed One. This "Holy One of God" is His relationship to the Father in heaven.
Mark 1:25 "And Jesus rebuked him, saying, Hold thy peace, and come out of him."
"Hold thy peace": Jesus wanted no testimony to the truth from the demonic realm to fuel charges that He was in league with Satan (3:22; Acts 16:16-18).
Jesus commands the spirit to "come out" of the victim. He does not "rebuke" the man, but his oppressor. Jesus issues the same command, "Hold thy peace," to the storm (in 4:39).
We will see that Jesus was speaking to this evil spirit in the man and not to the man. Jesus is the Lord over all. Jesus is even the Lord over this evil spirit, and this evil spirit had to obey the voice of Jesus. When Jesus told this evil spirit, to hush it hushed. When Jesus told the evil spirit to come out of him, it had to obey Jesus, as we see in the next verse.
Mark 1:26 "And when the unclean spirit had torn him, and cried with a loud voice, he came out of him."
This unclean spirit did not want to give up this body. This unclean spirit tore him and cried with a loud voice, because the spirit was vacating a place he thought he had secured. The devil will not give up without a struggle, but is subject to Jesus. Our Bible says resist the devil, and he will flee from you.
We are no match for the devil ourselves, but the name of Jesus and the blood of Jesus are more powerful than the devil. Just as in the verse above when the unclean spirit obeyed the command of Jesus, we can also, fight unclean spirits with the name of Jesus and the power of His blood.
Mark 1:27 "And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine [is] this? for with authority commandeth he even the unclean spirits, and they do obey him."
"With authority" (see note on verse 22). Jesus had absolute authority in His actions as well as His words (Matt. 28:18).
You must remember that in the synagogue there was much formality and tradition. Really these scribes had been trained to go through a certain ritual, and they knew technically what was required of them; but they had no power within themselves.
You might say that I am being judgmental, but we have just seen that these evil spirits had no fear of the scribes. They just came right into the synagogue with the man. The amazing thing to them was the power and authority of Jesus' message.
Mark 1:28 "And immediately his fame spread abroad throughout all the region round about Galilee."
"Fame" here is simply "report"; word about Jesus went out quickly in all directions. For some at least it is likely to have seemed "notoriety."
You can imagine how this would spread. These people coming to the synagogue had never seen anything like this before.
Verses 29-30: "Forthwith" and "anon" are stylistic variations for the same Greek word meaning "immediately."
Mark 1:29 "And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John."
"The house of Simon and Andrew": Originally from Bethsaida (John 1:44), the two brothers had moved to Capernaum when Jesus established his headquarters there (see note on verse 21).
"James and John": Only Mark mentions their presence at the healing of Peter's mother-in-law.
Remember, earlier in this lesson that we mentioned that Peter's home was on the edge of town there at Capernaum by the Sea of Galilee. Perhaps they came back to rest for the night; we are not told in the Scriptures.
Mark 1:30 "But Simon's wife's mother lay sick of a fever, and anon they tell him of her."
"Simon's wife's mother": Paul also affirmed that Peter was married (1 Cor. 9:5). That his mother-in-law was living with Peter and his wife may indicate that her husband was dead.
"A fever": That she was too ill to get out of bed, coupled with Luke's description of her fever as "high fever" (Luke 4:38), suggests her illness was serious, even life-threatening.
We see in this Scripture above that Simon, better known as Peter, was married. We also can see from this that his wife's mother was in the house with them. Someone told Jesus of the woman's fever.
Mark 1:31 "And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them."
Peter's mother-in-law probably fixed a meal. Peter's family is quickly and dramatically affected by his decision to follow Jesus. This whole incident reflects Peter's point of view.
Here we see that just one touch from Jesus' hand, and Peter's mother-in-law was made whole. This was not a partial healing, but a total recovery. In fact, she was so much better instantly that she forgot her illness and began to minister to them.
This is very similar to the woman who just touched the hem of Jesus' garment and was healed. Just one touch of His hand can do mighty miracles. This type of healing instantly would be so dramatic that no one could deny it. The word would spread fast.
Verses 32-34: Mark sketches a portrait of a spirited response to Jesus after "the sun did set:" Jews would not have ventured out until evening marked the close of the Sabbath. Jesus' ministry is to both physical and spiritual disorder.
Mark 1:32 "And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils."
"When the sun did set": Marking the close of the Sabbath and the easing of the restrictions associated with it. Specifically, rabbinic law prohibited carrying any burdens (such as stretchers), on the Sabbath.
"They brought unto him": The report of Jesus' healing of the demon-possessed man in the synagogue and Peter's mother-in-law created a sensation in Capernaum and aroused the hopes of other sufferers.
We see that the fame of Jesus had spread rapidly. By that evening a large group of sick and those possessed with devils had gathered to be healed. These that were brought were almost assuredly the ones whom the physicians had given up on.
When you are sick and there seems no hope, it is time to locate someone with great healing power, and that is just what these people did. Perhaps one reason they came late in the evening was so that they might not be seen by their neighbors.
Mark 1:33-34 "And all the city was gathered together at the door." "And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him."
"Suffered not the devils to speak" (see notes on verse 25; 3:11-12).
"Because they knew him": The demon's theology is absolutely orthodox (James 2:19); but because they know the truth, they reject it and God, who is its source.
It seems that these miracles that Jesus had done had spread like wildfire. The whole town knew about it and now gathered at the front door of Peter's house. Jesus came outside and healed all sorts of diseases and cast out many devils.
As we said earlier, these demons were subject to Jesus' commands. We see here again, evidence that these demons were the fallen angels, because they were told by Jesus to keep quiet because they knew Him.
Mark 1:35 "And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed."
Mark emphasizes that it was a great while before day. Showing that Jesus began each day of His earthly ministry with prayer is only the secondary intention of this verse. The primary aim is to show how Jesus made important decisions: by earnest, persistent prayer.
Here Jesus stands at the crossroads of decision: His first year of public preaching (verses 9-20), has borne little visible fruit. But His miracles of healing are drawing huge crowds (verses 31-32), and bringing Him recognition (verse 28).
So the question is whether He should continue to put the stress of His ministry on the preaching of the gospel for the healing of man's diseased soul, or place the stress of His work on the more popular performing of miracles for the healing of man's body. To make the proper choice, He seeks by prayer the Father's wisdom.
This should be a very good message to us. In the quiet of the very early morning, Jesus went to pray; not with others, but alone. We read, "Be still and know that I am God" (Psalms 46:10).
The most precious times with God is in the privacy of just you and God. Praying is fellowshipping with Him. Even Jesus prayed. We should see even more necessity to pray ourselves.
Mark 1:36 "And Simon and they that were with him followed after him."
"Simon and they that were with him": The first instance in the gospels of Peter's assuming of leadership. Those with Peter are not revealed, though Andrew, James and John were likely among them.
"Followed" is somewhat weak; they were at pains to track Jesus down in His retreat.
Verses 37-38: The disciples bring news of human need. "All men seek for thee," not to hear the gospel, but for viewing His miracles or to be healed physically. Perhaps even at that early hour, people were already gathering to see Jesus.
The decision Jesus has reached by prayer is to "go into the next towns," in order to "preach there also;" He has chosen to pursue the unpopular course and keep the emphasis of His work on preaching the gospel. Why? Because, He says, "therefore came I forth" from heaven: to preach. Jesus' response implicitly involves the disciples in their first mission tour.
Mark 1:37 "And when they had found him, they said unto him, All [men] seek for thee."
Finding Jesus after a diligent search (verse 36), Peter and the others excitedly implored Him to return to Capernaum and capitalize on the excitement generated by the previous night's healings.
We see by this that Jesus already had an overwhelming following. This following was not because of His message however, but so that they might receive something of Him.
Mark 1:38 "And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth."
We know that Jesus did heal and deliver people, but this was not His purpose in coming to the earth. Back in Capernaum there was a group wanting Him to minister to their bodily needs, but Jesus' purpose in coming was to save their souls.
Many times there are physical blessings from Jesus, but His most important role is to renew our spirit in Him. To save our souls from death is Jesus' purpose.
Mark 1:39 "And he preached in their synagogues throughout all Galilee, and cast out devils."
"Throughout all Galilee": Mark's terse statement summarizes a preaching tour that must have lasted for weeks, or even months (Matt. 4:23-24).
This summary statement characterizes the scope ("all Galilee") and activity (preaching, primarily; casting out demons, secondarily), of Jesus' ministry.
Verses 40-45: Mark relates one of Jesus' many healings during the Galilean ministry (summarized in verse 39). The leper's healing emphasizes Jesus' miraculous power over disease, since leprosy was one of the most dreaded disease of antiquity.
Mark 1:40 "And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean."
"Leper": Lepers were considered ceremonially unclean, and were outcasts from society (Lev. 13:11). While the Old Testament term for leprosy included other skin diseases, this man may have actually had true leprosy (Hanson's Disease), or else his cure would not have created such a sensation (verse 45).
The leper assumes a respectful, if plaintive, posture. His "beseeching" is not based on Jesus' ability but on His willingness.
"Leprosy" was a dreaded disease. These people were not even allowed to be near the rest of the community. This man was taking his life in his own hands to get to Jesus. The thing that would help him with Jesus was his great faith and humility.
He did not doubt that Jesus could heal him. He said to Jesus, "If you will, you can heal me". Sometimes sin is spoken of as spiritual leprosy. Jesus is the healer of physical or spiritual leprosy.
Mark 1:41 "And Jesus, moved with compassion, put forth [his] hand, and touched him, and saith unto him, I will; be thou clean."
"Compassion": Only Mark records Jesus' emotional reaction to the leper's desperate plight. The Greek word appears only in the synoptic gospels and (apart from parables) is used only in reference to Jesus.
"Touched him": Unlike rabbis, who avoided lepers lest they become ceremonially defiled, Jesus expressed His compassion with a physical gesture.
Jesus is "moved with compassion" to help. Mark's picture of Jesus is not of an unmoved problem-solver sweeping serenely and unemotionally from incident to incident (see Hebrews 4:15).
The love that Jesus has for each of us is so far beyond what we can even comprehend that it is easy to understand the love He showed to this man of such great faith. Just one touch of the Master's hand, and he was clean of leprosy, the most dreaded, incurable disease of that day.
Mark 1:42 "And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed."
This was not a gradual healing, but a sudden complete healing.
Mark 1:43 "And he straitly charged him, and forthwith sent him away;"
"Straitly charged" implies that Jesus was for some reason angry or irritated, as does the vivid "sent him away," the same verb (as in verse 12). Perhaps Jesus was indignant at the outrage of mankind's sickness and suffering, affronts to a loving God's power to redeem His creation from all that is tainted by the imperfect and ultimately evil.
Jesus sent the cleansed man away. Jesus told the man not to tell anyone of his healing, but the gratitude of the man (being brought back as it were from the dead), was too great. He told everyone he saw.
Mark 1:44 "And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them."
"Say nothing to any man": The ensuing publicity would hinder Jesus' ability to minister (as in fact happened, verse 45), and divert attention away from His message (3:12; 5:43; 7:36; see note on Matt. 8:4).
"Shew thyself to the priest": The "priest" was the one on duty at the temple. Jesus commanded the healed leper to observe the Old Testament regulations concerning cleansed lepers (Lev. 14-32). Until the required offerings had been made, the man remained ceremonially unclean.
"A testimony unto them": The priest's acceptance of the man's offering would be public affirmation of his cure and cleansing.
Jesus had told him to show himself to the priest. The priest had to examine him and declare him clean before he could move freely among his people. The man was to give an offering suitable in the temple as the Law of Moses had specified.
This ceremony took place without the camp, and the offering was two living birds (clean), cedar wood, scarlet wool, hyssop, two he lambs, one ewe lamb, three tenth deals of flour mingled with oil, and one log of oil. To read more about this, look in the book of Leviticus.
Mark 1:45 "But he went out, and began to publish [it] much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter."
"Publish it much": Only Mark records the cleansed leper's disobedience, although Luke hints at it (Luke 5:15).
"No more openly enter into the city": The result of the leper's disobedience was that Jesus could no longer enter a city without being mobbed by those seeking to be cured of diseases. Jesus' ministry of teaching in that area thus came to a halt.
"Desert places": Jesus kept to the relatively uninhabited regions to allow the excitement over His cure of the leper to die down. Luke also notes that He used His time in the wilderness for prayer (Luke 5:16).
This incident of the cleansed leper justifies Jesus' decision to emphasize preaching instead of healing. The leper's disobeying Jesus' command to inform no one but the priest of his healing indicates that although he was cleansed physically, he remained un-cleansed inwardly (spiritually).
The healing of man's sin-infected soul is therefore far more important than the healing of his body. The people's enthusiasm over miracles hinders Jesus' freedom to preach, causing Him to remain in the "desert places".
We can easily see why Jesus did not want the man to spread the news of his cleansing of leprosy. Jesus, now, could have no privacy at all and especially in the city. Anyone who had an illness of any kind came to Him. He was overwhelmed by the masses of people surrounding Him, and He fled into the desert. Even in the desert they came to Him from every direction.
We know that Jesus healed so many, that if all the healings were written down there would not have been enough books in all the world to contain them.
Mark Chapter 1 Second Continued Questions
1. Who was the father of James?
2. Who was the brother of James?
3. What occupation did James have?
4. When the brothers left the ship and followed Jesus, who did they leave to help their father Zebedee?
5. What had Peter, Andrew, James, and John given up to follow Jesus?
6. What is promised to those who give up homes and families to follow Jesus?
7. What town did they go to, when they left the sea of Galilee?
8. What did Jesus do there?
9. What day of the week is Sabbath?
10. What type of knowledge did the scribes have?
11. How did they feel about Jesus' doctrine?
12. What type of message did Jesus bring?
13. In John chapter 1 verse 1, we see Jesus is in fact the _____.
14. Why did the man in the synagogue cry out?
15. Who was actually crying out?
16. What did they say?
17. Who did the demons call Jesus?
18. How did they know Him?
19. What does the author think demons are?
20. What was Lucifer's name changed to?
21. What does Jesus mean?
22. What does Christ mean?
23. What did Jesus say to the demon in the man?
24. What did the unclean spirit do to the man?
25. How can Christians successfully fight unclean spirits?
26. What effect did Jesus delivering the man have on the people?
27. What had the scribes been trained to do?
28. What amazed them about Jesus' message?
29. Where did Jesus go when He left the synagogue?
30. Who was sick with a fever?
31. How did Jesus handle the fever?
32. What effect did Jesus' touch have on the woman?
33. Why did Jesus tell the devils not to speak?
34. Where did Jesus pray?
35. When Simon found Jesus, what did he tell Him?
36. Jesus told Peter He came for what?
37. What did the leper say to Jesus?
38. How did Jesus answer him?
39. What did Jesus tell the leper to do after He cleansed him?
40. What book of the Bible tells a great deal about the various sacrifices?
41. Where did Jesus go to try to get away from the masses of people?
Verses 1-12: Jesus continues to astound (and offend), by extraordinary works and claims.
Mark 2:1 "And again he entered into Capernaum after [some] days; and it was noised that he was in the house."
"He was in the house": This was likely Peter's home, where Jesus had taken up temporary residence (Matt. 4:13).
Jesus comes back into Capernaum from His desert outposts (1:45).
As we said in the previous lesson, Peter's home was on the outskirts of Capernaum. Jesus had fled to the wilderness to avoid the huge mobs of people. We see here, that Jesus had quietly come back into town, but someone saw Him return and now it was all over town that He was back.
Mark 2:2 "And straightway many were gathered together, insomuch that there was no room to receive [them], no, not so much as about the door: and he preached the word unto them."
"The word": The good news of the gospel, that salvation is by grace alone, through faith alone, for the forgiveness of sins.
We can see that in just a very short time this house filled with people. In fact, so many people packed in this house to hear Jesus preach that not even one more person could squeeze in the front door. We know from the previous lesson, that Jesus' message was not what they were used to hearing. His message was of power and authority.
We know also, that Jesus' message was not of formality, because here we saw Him preaching in the home. The scribes went strictly by the formality of worship in the synagogue. They were hungry for this type of preaching, which was for all the people.
Mark 2:3 "And they come unto him, bringing one sick of the palsy, which was borne of four."
"Sick of the palsy": Since he was lying on a bed, the man's paralysis was severe, perhaps he was a quadriplegic.
Palsy is a progressive disease. It seems this man's palsy had gotten to an extreme case. He was unable to walk. Palsy has terrible shaking associated with it and is actually like a short circuit in the brain. Most people with palsy are able to walk, so this had to be someone who had an advanced disease, because it took four men to bring him.
Mark 2:4 "And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken [it] up, they let down the bed wherein the sick of the palsy lay."
"They uncovered the roof": Most homes in Israel had flat roofs used for relaxation in the cool of the day and for sleeping on hot nights. And there was usually an external stairway that extended to the roof. Often, as here, the roof was made of slabs of burnt or dried clay that were placed on supporting beams which stretched from wall to wall.
The builder then spread a uniform coat of fresh, wet clay over those slabs of hardened clay to serve as a seal against the rain. The paralytic's friends took him up to the top of such a house and dug out the top coat of clay, removing several of the slabs until they made enough room to lower him down into Jesus' presence.
We see here, that the crowd was so large; there was no way to get to Jesus through the crowd. I see great faith, not only of the man with the palsy, but with his friends who would not give up on getting to Jesus.
First of all, they had great love for their friend to go to this much trouble to get him to Jesus. Most of all, they had to believe strongly that if they could get him in Jesus' presence, he would be healed. It seems they broke open the roof of the house and let him down right in front of Jesus.
Mark 2:5 "When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee."
"Jesus saw their faith": The aggressive, persistent effort of the paralytic's friends was visible evidence of their faith in Christ to heal.
"Son, thy sins be forgiven thee": Many Jews in that day believed that all disease and affliction was a direct result of one's sins. This paralytic may have believed that as well; thus he would have welcomed forgiveness of his sins before healing.
The Greek verb for "are forgiven" refers to sending or driving away (Psalm 103:12; Jer. 31:34; Mic. 7:19). Thus, Jesus dismissed the man's sin and freed him from the guilt of it (see the note on Matthew 9:2).
Touched by their obvious and active trust, Jesus acts. But instead of a physical healing alone, Jesus proclaims a remission of "sins".
Notice, Jesus recognized their faith first. Faith impresses Jesus. On many occasions, Jesus said your faith has made you whole. I do not believe that all disease is because of sin in a person's life, but I do believe some diseases are brought on ourselves because of sin in our lives.
The wrong type of sex brings all sorts of terrible diseases. I personally believe that Aids falls into that category. Not all people who acquire aids (but the majority), have committed sin causing their disease.
Some disease is associated with sin. Sin is a sickness itself. At any rate, we see here that in this particular case, this disease was because of sin in the man's life. Jesus went to the root cause of the disease and said thy sins be forgiven thee. We cannot assume from this that all palsy is brought on by sin.
Verses 6-7: "Scribes" were professional students and teachers of the Old Testament and Jewish tradition surrounding it. They also served as judges in the Jewish legal body, the Sanhedrin. They were influential men in society.
They take strong issue with Jesus' seeming presumptuousness, for it was common knowledge to students of the Old Testament that forgiving sin is God's prerogative alone. Jesus is implicitly making a claim to divinity, which to the Scribes ranks as blasphemy.
Mark 2:6 "But there were certain of the scribes sitting there, and reasoning in their hearts,"
"The scribes" (see the note on Matthew 2:4; compare 1:22)
Mark 2:7 "Why doth this [man] thus speak blasphemies? who can forgive sins but God only?"
"This man ... blasphemies": The scribes were correct in saying that only God can forgive sins (Isa. 43:25), but incorrect in saying Jesus blasphemed. They refused to recognize Jesus' power as coming from God; much less that He Himself was God.
These scribes were not there to be of help in this ministry of Jesus. They were here to spy and criticize. (In verse 7 above), they showed just how little they really knew or believed about Jesus. Their first mistake was in believing that Jesus was just a man. Without realizing it, they made a true statement. God alone can forgive sins.
Jesus is God the Word caught up in the body of a man. This was the truth they failed to see. Many in our churches today cannot see Jesus as anything but man. They are like these scribes, doubting, because they put limits on Jesus.
Were Jesus just a man, the scribes would have been correct. Jesus, as we have said in all of these lessons, was God manifest in the flesh: Immanuel, God with us. God forgives sins anytime or anyplace, for anyone He wants to.
Mark 2:8 "And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?"
"In his spirit": This can also be translated, "by His spirit." This is not the Holy Spirit, but the omniscient mind of the Savior.
Jesus senses their indignation and addresses them directly, as in Mark He is inclined to do.
It seems that these scribes did not speak out openly against Jesus, but were just having evil thoughts. They were probably, afraid of the people too much to speak out openly. Just the fact that Jesus knew what they were thinking in their hearts should have told them that He was no mere man.
Jesus nearly always answered them with a question. He really was saying to them: if there were no good results, you would have room to complain. Judge whether it is right or wrong by the results.
Mark 2:9 "Whether is it easier to say to the sick of the palsy, [Thy] sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?"
"Whether is it easier ... ? It is much easier to say, "Your sins are forgiven you". No human can prove that such a thing occurred since it is invisible. Commanding a paralytic to walk would be more difficult to say convincingly. However, because the actions of the paralytic would immediately verify the effect of the command (see note on Matt. 9:5).
Modern English would drop the "whether".
This man sick of the palsy had been around for the scribes to minister to, and they had not been able to help him. Jesus, to me, was saying here, why complain about the manner it is done in, if it works?
Verses 10-11: "Son of man" is one of Jesus' favorite self-designations, used some 14 times in Mark. Scholars debate its exact meaning, some incredibly denying that Jesus applied the term to Himself. But such skepticism is surely misplaced. It seems to be a deliberately unclear title, one that could conjure up images of divine presence and might (Dan. 7:13-14). But which could at the same time give willful skeptics enough rope, so to speak, to hang themselves in the tortuous coils of their stubborn doubt.
By healing sickness in conjunction with forgiving sin, Jesus is not equating physical infirmity with spiritual depravity. Yet there is some ultimate connection, for sickness and death apparently invaded humanity through sin (See Gen. 3; Rom. 5:12).
Someday, by God's grace in Christ, sin, death, and all sickness will be vanquished. Jesus' exercise of divine forgiveness here and its immediate consequences are perhaps advance tokens of the wondrous boon of ultimate redemption. In Jesus, the sphere of God's restorative influence, His kingdom, is indeed at hand (1:15), and that with great power.
Mark 2:10 "But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)
"But that ye may know": Jesus' power to heal the paralytic's physical infirmities proved the veracity of His claim and power to forgive sins.
"Son of man": Jesus used this term for Himself to emphasize His humiliation (see notes on 14:62; Matt. 8:20). It appears 14 times in Mark (verse 10, 28; 8:31, 38; 9:9, 12, 31; 10:33, 45; 13:26; 14:21, 41, 62).
Mark 2:11 "I say unto thee, Arise, and take up thy bed, and go thy way into thine house."
I believe here, that Jesus was saying to these scribes, you do not understand who I am. He called Himself, "Son of Man" because that was who they believed He was. "Son" is capitalized. Jesus' power was not diminished just because He was housed in the body of a man. His power is not just in heaven, but here on the earth as well.
Mark 2:12 "And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion."
Here as previously (1:22, 28, 45; 2:7), Mark calls attention to the response Jesus provoked. The observers have never seen anything like this.
Just as the wind obeyed Jesus in Matthew, we see here, that this man obeyed the voice of Jesus and did just exactly what Jesus told him to do. He never doubted for a moment that he could do what Jesus told him to, and he did it.
You can imagine how amazed the people were. They had not seen miracles like this done by the scribes. This was something brand new. They realized that this was from God and they glorified Him.
Verses 13-22: Jesus returns to activity by the lake. Mark pictures a constant coming and going of crowds.
Mark 2:13 "And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them."
We see here, that when Jesus left the house and went back to the seaside, all these people followed Him; and He taught them. These people were anxious to hear what Jesus had to say, because He had answers to their problems. They had just witnessed a man healed of a long-time illness, and they realized Jesus had something these scribes did not have.
Mark 2:14 "And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him."
"Levi the son of Alphaeus" (one of the 12), more commonly known as Matthew.
"Levi" is known also as Matthew, the tax collector (publican).
"Sitting at the receipt of custom": Matthew was a publican, a tax collector, a despised profession in Palestine because such men were viewed as traitors. Tax collectors were Jews who had bought tax franchises from the Roman government.
Any amount they collected over what Rome required they were allowed to keep. Thus, many tax collectors became wealthy at the expense of their own people (see notes on Matt. 5:46; 9:9).
"He arose and followed him": This simple action of Matthew signified his conversion. Because his response was so immediate, it is likely Matthew was already convicted of his sin and recognized his need of forgiveness.
This man would not have been someone the scribes would have chosen for Christian endeavors. As far as making money, this was a good job. Matthew gave up a lot of worldly income to follow Jesus. Matthew came without hesitation when Jesus called.
Mark 2:15 "And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him."
"Sat at meat": This can also be translated, "reclining at table," as common posture for eating when guests were present. According to (Luke 5:29), this was a feast that Matthew gave in Jesus' honor.
"Many publicans": There were two categories of tax collectors:
(1) gabbai collected general taxes on land and property, and on income, referred to as poll or registration taxes;
(2) mokhes collected a wide variety of use taxes, like our import duties, business license fees, and toll fees. There were two categories of mokhes: great mokhes hired others to collect taxes for them; small mokhes did their own assessing and collecting.
Matthew was a small mokhe. It is likely representatives of both classes attended Matthew's feast. All of them were considered both religious and social outcasts.
"Sinners": A term the Jews used to describe people who had no respect for the Mosaic Law or rabbinic traditions, and were therefore the most vile and worthless of people.
"Sat also together': Literally "were reclining with "Jesus" willingness, to associate with tax collectors and sinners by sharing in the feast with them, deeply offended the scribes and Pharisees.
By now Jesus has attracted a number of devotees. But He has also managed to appeal to those whom most pious Jews of that time and place would have avoided.
The Hebrews were extremely careful who they associated with. They would not fellowship with people of the world and especially with tax collectors. Jesus had broken the pattern again. He was doing something in meeting with these tax collectors and sinners that the scribes would never do. Jesus held promise even for these people that the synagogue had rejected.
Verses 16-17: With some irony Jesus deflects the barb of His detractors, who first seek to stir up His own disciples against Him. For Jesus as well as for the Old Testament, no man is "righteous" in God's sight by virtue of his own goodness. The point is that Jesus seeks out those who, being in need, sense and own up to it. "Sinners" refers to common folk who in their religious practices were less scrupulous than the Pharisees, and often more responsive to Jesus than cultivated religious people.
Mark 2:16 "And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?"
"Scribes and Pharisees": This phrase indicates that not all scribes were Pharisees (regarding Scribes, see note on Matt. 2:4). Pharisees were a legalistic sect of Jews known for their strict devotion to the ceremonial law (see note on Matt. 3:7).
Even at this early stage of Jesus' ministry, these scribes and Pharisees knew that they were no match for Jesus. They came to the disciples and talked to them. In a sense, they were saying, don't you know that in our law it is forbidden to eat with people like this? They asked the disciples why He was doing this sinful thing.
Mark 2:17 "When Jesus heard [it], he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance."
"I came not to call the righteous": In the parallel passage (Luke 5:32), sinners are called "to repentance." The repentant person, the one who recognizes he is a sinner and who turn from his sin, is the object of Jesus' call. The person who is sinful but thinks he is righteous refuses to acknowledge his need to repent of his sin (see notes on Matt. 9:12-13; John 9:39-41).
We all know that everyone has need of Jesus as Savior. I believe that Jesus in speaking to these self-righteous people was telling them that He didn't come to help those who did not want His help. Jesus came to help whosoever will. These scribes and Pharisees would not accept His help.
He was telling them, if you are already perfect, you don't need My help. Jesus came to save the lost. A person must realize he needs help, before they will receive help.
Romans 3:23 "For all have sinned, and come short of the glory of God;"
You can easily see from this Scripture above in Romans, that He was speaking to them this way because of their self-righteousness.
Mark Chapter 2 Questions
1. As soon as Jesus went back to Capernaum and entered the house, what happened?
2. Why had Jesus gone to the wilderness?
3. What was said that makes us know there was no more room in the house?
4. After all these people gathered, what did Jesus do?
5. Why had so many come to hear Him preach?
6. Who brought the man sick of palsy to Jesus?
7. What did they do when they could not get him in the door?
8. What kind of disease is palsy?
9. What do we see in these four men who would not give up, until they got the man sick of palsy to Jesus?
10. "When Jesus saw their _________________, he said unto the sick of the palsy, Son, thy sins be forgiven thee."
11. Why did this man have palsy?
12. What did these scribes say Jesus spoke?
13. What truth did they speak unknowingly?
14. Why had the scribes come to the house?
15. What did the scribes call Jesus that is the same mistake many church goers make today?
16. How did Jesus know what they thought?
17. What could Jesus have said and gotten the same results?
18. Why did Jesus forgive his sins, instead of just saying be healed?
19. Why did Jesus call Himself, Son of man?
20. What did the man sick of the palsy do?
21. How did this affect the people?
22. Who did they praise for this?
23. When Jesus left the house and went to the seaside, what did the people do?
24. What did Jesus go to the seaside to do?
25. Who did Jesus see as He passed the place of tax collecting?
26. What is this man's other name?
27. Who was this man the son of?
28. What two other books tell of Matthew's call?
29. Who were with Jesus that the scribes and Pharisees did not approve of?
30. Who did the scribes and Pharisees complain to about Jesus' behavior?
31. When Jesus heard their complaints, what did He say to them?
32. In Romans 3:23, we see what?
33. What was Jesus telling these scribes and Pharisees that they were?
Verses 18-22: This is evidently a further incident, not directly connected in time with (verses 13-17). Pharisees fasted twice weekly (Luke 18:12).
Mark 2:18 "And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?"
"Disciples of John": Those followers of John the Baptist who did not transfer their allegiance to Jesus (John 3:30; Acts 19:1-7). At this time John was in prison (Matt. 4:12). Their question indicates they were observing the Pharisaic traditions (Matt. 9:14).
The Pharisees" (see note on verse 16). The association of John's disciples with the Pharisees indicates that both groups were disturbed about the problem raised by Jesus' association with tax collectors and sinners (verse 15).
"Fast": The twice-a-week fast was a major expression of Orthodox Judaism during Jesus' day (Luke 18:9-14). Yet, the Old Testament prescribed only one fast, and that on the Day of Atonement (verse 16:29, 31).
(In Luke 18:12), we see a self-righteous Pharisee bragging that he fasts twice a week. Possibly, to make others look on him as more righteous than he really was.
Luke 18:12 "I fast twice in the week, I give tithes of all that I possess."
Jesus warned about this type of fasting. Jesus told us when we fast to wash our faces and not let the world know when we fast, but to fast unto God. Possibly the reason John's followers were fasting was because John was in jail. It appears to me, that these Pharisees were jealous that Jesus' disciples were not fasting.
Mark 2:19 "And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast."
"As they have the bridegroom with them, they cannot fast": In Jesus' illustration, the "attendants of the bridegroom", were the friends the bridegroom selected to carry out the festivities. That certainly was not a time to fast, which was usually associated with mourning or times of great spiritual need.
Jesus' point was that the ritual practiced by John's disciples and the Pharisees was out of touch with reality. There was no reason for Jesus' followers to mourn and fast while enjoying the unique reality that He was with them.
People fast when they are in desperate need of having a prayer answered. While Jesus was with them, there was no desperate need of an answer to prayer. This verse is also prophetic. Jesus is the bridegroom of the bride of Christ (which we Christians are).
I say again, there is no need to fast when everything is going good. While Jesus was with them, He took care of all their needs, and there was no need to fast.
Mark 2:20 "But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days."
"Taken away from them": This refers to a sudden removal or being snatched away violently, an obvious reference to Jesus' capture and crucifixion.
"Then shall they fast": An appropriate time for mourning was to be at the crucifixion of Jesus.
Jesus foresees the "days" when His disciples will "fast." That time will be when He has returned to heaven. Fasting is practiced during a time of grief, not joy. As a bridegroom's friends rejoice while he is with them (verse 19), and grieve when he is "taken away from them". So Jesus' disciples rejoice while He is among them, but will fast after His ascension into heaven (see Acts 13:2-3; 14:23).
All who study the Bible know that when Jesus was taken by the authorities, the disciples ran. They suddenly forgot all the times Jesus had told them that this very thing would happen. He told them He would be crucified and then rise from the grave on the third day. Then they would need to fast and pray, because Jesus had been taken away.
Instead of fasting and praying, they went back to their old jobs and old ways of life.
Verses 21-22: Jesus offered two parables to illustrate that His new and internal gospel of repentance from and forgiveness of sin could not be connected to or contained in the old and external traditions of self-righteousness and ritual (see note on Matt. 9:17).
Mark 2:21 "No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse."
We know that this statement is very true. If we are patching an old garment, we should cut a patch of something equally worn so that the tear and the patch wear together. It would be a waste of new material also, to put it in something worn out.
Mark 2:22 "And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles."
"Bottles" are wineskins, the "old" ones figuratively representing Judaism and the "new" ones, Christianity. Old wineskins lose their elasticity and would be "burst" open by the fermentation of "new wine" put into them. The point: the old faith of Judaism and the new faith of Christianity cannot be mixed, nor can the practices or traditions (e.g., the time of fasting), of Judaism be forced on Christianity.
The literal message here needs very little explanation. The fermenting of the new wine could cause old containers to give way. Probably, these were not glass bottles, but bottles made of skins.
I believe the real message that the Lord would have us receive here though is: The people who were caught up in the law would not accept this new message of grace. We see this even in our day. Those who have always looked at the literal message will not even try to see the spiritual message. New converts can be taught easily to see the spiritual message.
Verses 23-28: Jesus astounds by defying then-current Sabbath practice.
Mark 2:23 "And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn."
"Corn fields": The roads in first-century Israel were primarily major arteries; so once travelers left those main roads they walked along wide paths that bordered and traversed pastures and grain-fields.
"On the Sabbath day": "Sabbath" transliterates a Hebrew word that refers to a ceasing of activity or rest. In honor of the day when God rested from His creation of the world (Gen. 2:3), the Lord declared the seventh day of the week to be a special time of rest and remembrance for His people, which He incorporated into the Ten Commandments.
But hundreds of years of rabbinical teaching had added numerous unbearable and arbitrary restrictions to God's original requirement, one of which forbade any travel beyond 3,000 feet of one's home. (Num. 35:5; Jos. 3:4).
"Pluck the ears of corn": Travelers who did not take enough food for their journey were permitted by Mosaic Law to pick enough grain to satisfy their hunger (Deut. 23:24-25; see note on Matt. 12:2).
We see here, that they were on the move. Perhaps, they had not been eating and they saw this fresh, ripe corn. They did not stop to cook this, so they just shucked it and cleaned the corn silks off as they walked and ate these juicy kernels. There is a little more detailed account of this same thing in Luke.
Luke 6:1, "And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands."
The spiritual message that we must get from this is: The Word (food), is not always prepared for us. We have to do a little work digging (rubbing), the Word out before we can digest it.
Mark 2:24 "And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?"
"On the Sabbath that which is not lawful": Rabbinical tradition had interpreted the rubbing of grain in the hands (Luke 6:1), as a form of threshing and had forbidden it. Reaping for profit on the Sabbath was forbidden by Mosaic Law (Exodus 34:21).
Actually, the Pharisees' charge was itself sinful since they were holding their tradition on a par with God's Word (see notes on Matt. 15:2-9).
This reminds me so much of some of our churches today. Some churches have their own laws that you have to stick to, or you are just not allowed to be in that body.
Every church has its Pharisees: caught up so in the "don'ts" that it is very difficult to get anything going. These Pharisees pointed to the law and said you can't do this; you are breaking the Mosaic Law. They didn't even realize that Jesus was the law maker.
Mark 2:25 "And he said unto them, Have ye never read what David did, when he had need, and was an hungered, he, and they that were with him?"
"He said unto them, Have ye never read": Jesus' sarcasm pointed out the main fault of the Pharisees, who claimed to be experts and guardians of scripture, yet were ignorant of what it actually taught (Rom. 2:17-24).
"What David did": David and his companions were fleeing for their lives from Saul when they arrived at Nob, where the tabernacle was located at that time. Because they were hungry, they asked for food (1 Sam. 21:1-6).
Jesus here said, don't you even know what is in your own book of law? You profess to know everything about the book of law, and yet, you do not know this simple thing. The story of David going to the temple when he was running from Saul and getting five loaves of shewbread for him and his men is found (in First Samuel chapter 21).
These Pharisees did not realize that Jesus is Lord of the Sabbath.
Mark 2:26 "How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?"
"In the days of Abiathar the high priest": The phrase "in the days" can mean "during the lifetime." According to (1 Sam. 21:1), Ahimelech was the priest who gave the bread to David. Abiathar was Ahimelech's son, who later was the High-priest during David's reign.
Since Ahimelech died shortly after this incident (1 Sam. 22:19-20), it is likely that Mark simply added this designation to identify the well-known companion of David who later became the High-Priest along with Zadok (2 Sam. 15:35).
"The shewbread": Twelve loaves of unleavened bread (representing the twelve tribes of Israel), were placed on the table in the sanctuary and at the end of the week replaced with fresh ones. The old loaves were to be eaten only by the priests.
While it was not normally lawful for David and his companions to eat this consecrated bread, neither did God want them to starve, so nowhere does Scripture condemn them for eating (see note on Matt. 12:4).
Helping David caused problems for this priest with Saul, and he later fled and joined David in exile. This shewbread was the bread in the holy place on the table always before the Lord. This bread was sprinkled with incense when brought into the holy place and was eaten by the priests only. The new bread was brought each Sabbath to replace the old which was eaten.
This eating of the shewbread had sustained David in his time of need, and this is just what the disciples had done as well, eaten to sustain themselves.
Verses 27-28: Jesus' reasoning is that divine institutions on earth are to have a God-honoring, noble, and liberating function. Sabbath laws had for some degenerated into a mockery of God's intent. Jesus, "the Son of man" and "Lord ... of the Sabbath," having power to forgive sin, can also teach rightly regarding proper observance of the Jewish Sabbath. Jesus here touches a raw nerve, as the next incident shows.
Mark 2:27 "And he said unto them, The sabbath was made for man, and not man for the sabbath:"
"The Sabbath was made for man": God instituted the Sabbath to benefit man by giving him a day to rest from his labors and to be a blessing to him. The Pharisees turned it into a burden and made man a slave to their myriad of man-made regulations.
Man must cease labor one day a week to give his body a time to restore itself. If a man fails to rest one day in seven, he soon becomes sick and not able to go. When we stay too busy, we have a tendency to forget about God. On this day of rest from daily labor, we can tend to the needs of our souls. It gives us time to think about other things, besides just making a living.
We remember that there were exceptions made for necessity in the law. God allowed a man to free his animal, if he got in trouble on the Sabbath. This just shows that God is concerned about the needs of mankind more than He is interested in us dogmatically obeying the law.
Mark 2:28 "Therefore the Son of man is Lord also of the sabbath."
"Lord also of the Sabbath": Jesus claimed He was greater than the Sabbath, and thus was God. Based on that authority, Jesus could in fact reject the Pharisaic regulations concerning the Sabbath and restore God's original intention for Sabbath observance to be a blessing not a burden.
The Son of man is Lord of everything and everyone. We have mentioned before that at the name of Jesus every knee shall bow.
Philippians 2:10-11 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;" "And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father."
No further explanation is necessary. He is Lord of everything.
Mark Chapter 2 Continued Questions
1. Whose disciples who fasted came and asked why Jesus' disciples didn't fast?
2. What describes the attitude of the Pharisees?
3. When we fast, who are we to tell?
4. What did Jesus call Himself in verse 19?
5. When do people fast?
6. When will Jesus' disciples fast?
7. What did Jesus' disciples do when the authorities took Jesus?
8. What had they forgotten?
9. Why would a man not put a new piece of cloth in an old garment?
10. Why would you not put new wine in old bottles?
11. What is the spiritual message in the statement above?
12. Those who have always looked at the literal message in the Word will seldom see the ____________ _____________.
13. Who is easy to teach the spiritual message?
14. What did the disciples do, as they walked through the cornfield?
15. What day was it?
16. What does Luke 6:1 tell us about this story that was not in Mark?
17. What is the spiritual meaning of this?
18. Who complained about the disciples doing this on the Sabbath?
19. What are the Pharisees in the church doing today?
20. What Old Testament personality did Jesus remind them of?
21. What had he done that could have been judged a sin?
22. What happened to the priest that helped David?
23. What was the shewbread sprinkled with?
24. Who was the Sabbath made for?
25. Who is the Lord of Sabbath?
Verses 1-6: Jesus' power continues to be manifest, this time causing strong negative reaction. This is the last of the 5 conflict episodes which began (in 2:1; 2:1-11; 13-17; 18-22; 23-28), and as such it gives a sense of climax to the growing antagonism between Jesus and the Jewish leaders.
In this encounter, Jesus gave the Pharisees a living illustration of scriptural Sabbath observance and His sovereign authority over both man and the Sabbath.
Mark 3:1 "And he entered again into the synagogue; and there was a man there which had a withered hand."
"Synagogue": The Jews' local places of assembly and worship (see notes on 1:21).
"Withered hand": This describes a condition of paralysis or deformity from an accident, a disease, or a congenital defect.
Jesus was critical of certain aspects of the Jewish religion of His time, but He remained faithful in weekly synagogue attendance.
(In Luke 6: 6), we read that this withered hand, was the man's right hand and it probably kept him from making a living for himself and his family. It seems that Jesus went to the synagogue on the Sabbath when He was near enough to attend.
Mark 3:2 "And they watched him, whether he would heal him on the Sabbath day; that they might accuse him."
"Accuse:" The Pharisees were not open to learning from Jesus, but only looked for an opportunity to charge Him with a violation of the Sabbath, and accusation they could bring before the Sanhedrin.
Sabbath regulations were extraordinarily detailed and often legalistic. Sabbath issues become a major battle ground for Jesus and His detractors.
We see here, that the scribes and Pharisees were following Jesus around so that they might find Him doing something that they could complain about. The Sabbath day was their favorite time, because anything that could be thought of as labor on that day was against the Mosaic Law.
Perhaps their jealousy of His ability to heal and deliver the oppressed drove them to this. At any rate, they watched His every move so that they could find fault.
Mark 3:3 "And he saith unto the man which had the withered hand, Stand forth."
Jesus would not let these scribes intimidate Him. When He saw the man in need, He boldly told him to come to Him. It made no difference that these scribes were looking on.
Mark 3:4 "And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace."
Jesus countered the Pharisees with a question that elevated the issue at hand from a legal to a moral problem.
"Is it lawful": A reference to the Mosaic Law. Jesus was forcing the Pharisees to examine their tradition regarding the Sabbath to see if it was consistent with God's Old Testament law.
"To do good ... evil ... save ... kill": Christ used a device common in the Middle East, He framed the issue in terms of clear-cut extremes. The obvious implication is that failure to do good or save a life was wrong and not in keeping with God's original intention for the Sabbath (see notes on 2:27; Matt. 12:10).
"But they held their peace": The Pharisees refused to answer Jesus' question, and by so doing implied that their Sabbath views and practices were false.
Based on the Old Testament alone, the answer would obviously be "to do good," even on the Sabbath. But religious tradition had added greatly to the Old Testament, in essence setting the Scripture aside for the sake of human rules (see 7:7).
Jesus did not wait for them to say something. He asked them a question that they could not answer. There was no way to criticize what He was doing when He put it this way. If they answered at all, they would have to agree that it was good to do good and to save life.
He only gave them two choices. So that they would not agree with what He was doing, they just didn't answer at all.
Mark 3:5 "And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched [it] out: and his hand was restored whole as the other."
"Anger": Definite displeasure with human sin reveals a healthy, moral nature. Jesus' reaction was consistent with His divine nature and proved that He is the righteous Son of God. This king of holy indignation with sinful attitudes and practices was to be more fully demonstrated when Jesus cleansed the temple (11:15-18; Matt. 2:12; Luke 19:45-48).
"The hardness of their hearts": This phrase refers to an inability to understand because of a rebellious attitude (Psalm 95:8; Heb. 3:8, 15). The Pharisees' hearts were becoming more and more obstinate and unresponsive to the truth (16:14; Rom. 9:18).
Jesus again expresses strong displeasure (see 1:43.) But along with a certain anger comes "being grieved," connoting not censure but compassion.
We see here, that Jesus had no patience with those who were constantly finding fault with those who were trying to do good. He could look right into their hearts, and He didn't like what He saw. Their hearts were so hardened that they did not have compassion on those who could not help themselves.
Jesus was grieved so deeply that the people of the church (who should be seeking to do good), were just like the world and didn't care for the needy around them. He openly defied those cold hearted scribes and Pharisees and healed the man's hand right in front of them, Sabbath or not.
Notice that Jesus told the man to do something: to extend his hand. As an act of faith, he had to extend his hand showing that he believed it would be restored. Faith is important in receiving healing.
Mark 3:6 "And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him."
"The Pharisees ... took counsel": They absolutely refused to be persuaded by anything Jesus said and did (John 3:19), but instead were determined to kill Him. The Greek word for "conspiring" includes the notion of carrying out a decision already made, the Pharisees were simply discussing how to implement theirs.
"Herodians": This secular political party, which took its name from Herod Antipas and was strong in its support for Rome, opposed the Pharisees on nearly every issue. But were willing to join forces with them because both desperately wanted to destroy Jesus (see note on Matt. 22:16).
The "Pharisees" were in Jesus' time the most influential Jewish sect. Some, like Nicodemus in (John 3), gave Jesus a hearing. But many, perhaps most, were more zealous for their somewhat arbitrary rules than for the spirit of the Old Testament and for a personal relationship to God.
Subservience to a man-made code of ethics worked a spiritually deadly result. The Pharisees appear to have been at the vanguard of attempts to discredit Jesus.
They are joined here by the Herodians. This group, much smaller than the Pharisees, tended toward political opportunism. They would have perceived Jesus as a threat to the status quo of Roman rule, which benefited them.
It seems these Herodians and Pharisees (who had been enemies in the past), had now joined forces to oppose Jesus together. Jesus really did no physical labor when he healed this man with the withered hand. He spoke, and this man was restored anew.
Now, these jealous church leaders of that day were looking for some way to stop Jesus, because He was showing the weakness in their ministry.
Mark 3:7 "But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judea,"
We see here, that Jesus had been away from Capernaum at an interior city. The Herodians were more prominent in the interior where Herod's headquarters were. The word had spread about Jesus' miracles, and this multitude had gathered from many miles around. Jesus had returned again to the sea of Galilee where, you remember, Peter had a home.
Mark 3:8 "And from Jerusalem, and from Idumea, and [from] beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him."
In spite of His conflicts with the Pharisees, Jesus remained very popular with the ordinary people. Mark is the only gospel writer who at this point in Jesus' ministry noted that the masses came from all parts of Palestine to see and hear Him.
"Idumea": An area southeast of Judea mentioned only here in the New Testament and populated by many Edomites (originally descendants of Esau). By this time, it had become mostly Jewish in population and was considered a part of Judea.
"Beyond Jordan": The region east of the Jordan River, also called Perea, and ruled by Herod Antipas. Its population contained a large number of Jews.
"Tyre and Sidon": Two Phoenician cities on the Mediterranean coast, north of Galilee. Phoenicia as a whole was often designated by these cities (Jer. 47:4; Joel 3:4; Matt. 11:21; Acts 12:20).
I really believe the reason these two paragraphs were separated was to show that a multitude came from Galilee and Judea, and another multitude came from Tyre, and Sidon and, Jerusalem and all those cities listed in verse eight.
Mark 3:9 "And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him."
We see here, that there were so many people that Jesus had a small boat to stand by in readiness in the chance that these people would press on Him so greatly that it would overwhelm Him. He could minister from the boat if necessary.
Mark 3:10 "For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues."
"Plaques": Literally "a whip, a lash," sometimes translated "plagues," or "scourges." This metaphorically describes various painful, agonizing, physical ailments and illnesses.
We have discussed before how just touching Jesus' garment could heal as it did the woman with the issue of blood. Virtue went out from Jesus to the person healed each time. You can easily see how this could be so tiring, even for the Son of God.
Mark 3:11 "And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God."
"Unclean spirits": This refers to demons (see note on 1:23; Luke 4:41).
"Saw him": The tense of the Greek verb means there were many times when demons looked at Jesus and contemplated the truth of His character and identity.
"Thou art the Son of God" (1:24). The demons unhesitatingly affirmed the uniqueness of Jesus' nature, which Mark saw as clear proof of Jesus' deity.
We also have mentioned before, that the reason these unclean demon spirits recognized Jesus, was because they had been in heaven with Jesus before they made the terrible mistake of following Lucifer. They had been angels; but when they decided to follow Lucifer, they became demons (evil spirits). Notice that even evil spirits are subject to Jesus, and must bow.
Mark 3:12 "And he straitly charged them that they should not make him known."
"They should not make him known": Jesus always rebuked demons for their testimonies about Him. He wanted His teaching and actions, not the impure words of demons, to proclaim who He was (see note on 1:25; Acts 16:16-18).
Jesus seeks to keep His messianic identity somewhat hidden. (See 1:34, 44). This was not totally possible, nor always desirable (John 4:26). But it seems to have been Jesus' general policy not to prejudice the masses unduly in His favor, as easy as this would have been.
He sought the earnest commitment of true seekers for the living God, not merely hangers-on attaching themselves to a new and popular leader.
We see here, that Jesus did not want these people to follow Him because of the miracles or even because of these spirits telling them who He is, He wanted the message of grace to win them.
Mark 3:13 "And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him."
"Calleth unto him whom he would": The Greek verb "summoned" stresses that Jesus acted in His own sovereign interest when He chose the 12 disciples (John 15:16).
Jesus removed Himself from the masses of curiosity seekers and just called the ones to Him in the mountain whom He would. Unless the Holy Spirit draws the person, they will never come to God. It is God's will, however, that all of us come. In this case, He was calling the disciples.
Verses 14-15: The "twelve" doubtless represent in some new form the nation Israel with its 12 tribes. They have three functions: to be with Him (See Acts 1:21; 4:13), to be sent out to preach, and to share Jesus' uncanny mastery over physical and spiritual disorder.
Mark 3:14 "And he ordained twelve, that they should be with him, and that he might send them forth to preach,"
"Ordained twelve": Christ, by an explicit act of His will, formed a distinct group of 12 men who were among His followers (see note on Matt. 10:1). This new group constituted the foundation of His church (Eph. 2:20).
Mark 3:15 "And to have power to heal sicknesses, and to cast out devils:"
"Have power": This word is sometimes rendered "authority". Along with the main task of preaching, Jesus gave the 12 the right to expel demons (Luke 9:1).
This "ordained" carries much more power than what we think of as ordaining today. This means empowers to preach, heal and cast out devils. These men had not been in school training. This is a little like Jeremiah's call to minister. Jeremiah, as these 12 apostles, was not trained by the world to take over his job. Jesus touched them and prayed over each of them, and His virtue flowed into these disciples.
They were really just an extension of Him. They preached in His name, they healed in His name; they cast out demons in His name. The power was in His name. Just as God touched Jeremiah's lips and put the words in Jeremiah's mouth, Jesus touched the disciples and empowered them to minister.
Verses 16-19: A list of the 12 (see notes on Matt 10:2-4).
Mark 3:16 "And Simon he surnamed Peter;"
"Peter": From this point on (except in 14:37), Mark uses this name for Simon, though this is not when the designation was first given (John 1:42). Nor does it mark the complete replacement of the name Simon (Acts 15:14).
The name means "stone," and describes Peter's character and activities, namely his position as a foundation rock in the building of the church (Matt. 16:18; Eph. 2:20).
Mark 3:17 "And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:"
"Sons of thunder": Mark defines the Aramaic term "Boanerges" for his Gentile readers. This name for the two brothers probably referred to their intense, outspoken personalities (compare 9:38; Luke 9:54).
Mark 3:18 "And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddeus, and Simon the Canaanite,"
"Thaddeus": The only name that is not the same in all the New Testament lists of the 12 (Matt. 10:24; Luke 6:14-16; Acts 1:13). Luke and Acts call him "Judas the son of James," and John 14:22 refers to him as "Judas (not Iscariot)."
Mark 3:19 "And Judas Iscariot, which also betrayed him: and they went into a house."
"Iscariot": This Hebrew term means "man of Kerioth," as in Kerioth-hezron, south of Hebron (Joshua 15:25).
We see here the chosen twelve. "Peter" means a rock. The Lord giving James and John this name "Boanerges" indicated that Jesus knew they both had the zeal and power to fulfill the great work He had for them to do. John, my favorite penman, was very bold in announcing Jesus as the Word and God (in John 1:1):
"In the beginning was the Word, and the Word was with God, and the Word was God."
This was also, the same John who was banished to the Isle of Patmos for speaking out so boldly for Christ. So many people wonder why Jesus chose Judas Iscariot. Jesus knew someone had to betray Him. He was obedient to the will of the Father even in choosing Judas as a disciple.
Mark Chapter 3 Questions
1. Where did Jesus encounter the man with the withered hand?
2. Which hand was withered?
3. Why is this important?
4. Who watched Jesus constantly?
5. Why were they watching this closely?
6. What was, probably, their problem?
7. What were the first two words Jesus said to the man?
8. What question did Jesus ask the scribes that they could not answer without trapping themselves?
9. What feeling did Jesus have toward these scribes?
10. Why was Jesus' heart grieved?
11. What did the man with the withered hand have to do to be restored?
12. What one word shows what we must have to be healed?
13. These Pharisees joined in with their unusual enemies against Jesus. Who were they?
14. Where did Jesus withdraw to?
15. Where did the multitudes come from to throng Jesus?
16. What did Jesus tell the disciples to do to insure Him from being thronged?
17. Why did they want to touch Him?
18. What did the unclean spirits do when they saw Jesus?
19. How did they know Him?
20. What did Jesus tell these evil spirits to do?
21. When Jesus went to the mountain, who came to Him?
22. How many did Jesus ordain?
23. What does the word "ordain" really mean here?
24. What was Jesus ordaining them to do?
25. How were they able to do all these things God had called them to do?
26. What other name did He give Simon?
27. What does it mean?
28. The name Boanerges that He gave James and John showed what about their personalities?
29. Why did Jesus choose Judas Iscariot as one of the twelve?
30. Which is your favorite disciple? Explain.
Verses 20-35: Mark writes of three incidents of opposition to Jesus: among friends, scribes and family.
In (verses 20-21), Jesus' popular appeal continues unabated. But acquaintances seek to detain Him, having decided that He is mentally unsound. They are apparently unsuccessful, and quite mistaken.
Mark 3:20 "And the multitude cometh together again, so that they could not so much as eat bread."
"Cometh together again": This refers to Jesus' return to Capernaum (2:1).
We see here, that the magnitude of the ministry was such and the needs of the people were so great that Jesus would not stop to eat or to rest His body.
Mark 3:21 "And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself."
"When his friends heard": In Greek, this expression was used in various ways to describe someone's friends or close associates. In the strictest sense, it meant family, which is probably the best understanding here.
"Lay hold on him": Mark used this same term elsewhere to mean the arrest of a person (6:17; 12:12; 14:1, 44, 46, 51). Jesus' relatives evidently heard the report of verse 20 and came to Capernaum to restrain Him from His many activities and bring Him under their care and control, all supposedly for His own good.
"He is beside himself": Jesus' family could only explain His unconventional lifestyle, with its willingness for others always to impose on Him, by saying He was irrational or had lost His mind.
These were well-meaning family and friends. They believed because Jesus was working so very hard and not taking time for eating, that He had driven Himself too far and was not thinking right. They tried to force Him to rest.
Preachers know this feeling as well. Well-meaning family and friends will get concerned about you and try to stop you from doing something that you know you must do. God will fill you with all the strength you need to fulfill the job He has chosen for you to do.
The enemies of the work are many times close friends and family. Just as Jesus went on without their approval, that is what we must do too.
Verses 22-30: Scribes (see 2:6-7), make a long journey to assess Jesus' work. Their verdict is negative.
Mark 3:22 "And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils."
"Scribes": Jewish scholars, also called lawyers, (mostly Pharisees), who were experts on the law and its application (see note on Matt. 2:4).
"Beelzebub" is a synonym for Satan.
These scribes (ministers), of that day realized that Jesus was able to cast out demons, and they were not able to cast them out. They were grasping for some kind of answer why He was able to cast out demons. They did not understand it, so they criticized. They even accused Jesus of being of the devil.
Mark 3:23 "And he called them [unto him], and said unto them in parables, How can Satan cast out Satan?"
"Parables": Jesus answered the scribes by making an analogy between well known facts and the truths He expounded (see note on 13:3).
Notice above, even though they were criticizing Jesus, they still came when He told them to. This speaking in parables was so only His followers would understand what He was saying. Not only how can Satan cast out Satan, but why would Satan cast out Satan?
This was probably, the most ridiculous statement they had made up until now. Notice that Jesus did not deny that Satan existed. He just said that Satan and Jesus were on opposite sides.
Mark 3:24-25 "And if a kingdom be divided against itself, that kingdom cannot stand." "And if a house be divided against itself, that house cannot stand."
This was all saying the very same thing. Divide and conquer is just a simple way of saying this. The kingdom of God and the kingdom of Satan are opposites. If Satan started throwing his own evil spirits out of his victims, they would no longer be victims. We can easily see that even Satan would not be so dumb.
This house divided is along the same line, but we see it so much in our society today. If mother and dad are not in agreement, they are headed for divorce and the tearing up of the home. Mother and dad should stand as one united, and then they two could withstand the onslaught of the devil. One can put a thousand to flight and two together can put ten thousand to flight.
Deuteronomy 32:30 "How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up?"
You see, together we stand; divided, we fall.
Mark 3:26 "And if Satan rise up against himself, and be divided, he cannot stand, but hath an end."
"He cannot stand": An expression used only in Mark which refers to Satan's ultimate doom as head of the demonic world system (see notes on Rev. 20:1-10).
This was kind of like committing suicide. If He was against Himself, who was for Him?
Mark 3:27 "No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house."
"Enter into a strong man's house and spoil his goods": One must be stronger than Satan in order to enter his domain ("strong man's house"), bind him (restrain his action), and free ("plunder"), people ("his property"), from his control. Only Jesus had such power over the devil (Rom. 16:20; Heb. 2:14-15).
The two things that Satan is the most afraid of are the name of Jesus and the blood of Jesus. This is what defeated him at the cross. It is with the Spirit of God, in the name of Jesus, and through the power of His shed blood that we cast out demons.
Verses 28-30: "Verily" translates the Greek amen. This manner of speaking has the effect of solemnifying Jesus' words by implicitly invoking God's sanction of them. Jesus thereby claims to be God's very spokesman.
"Said" (or, "they kept saying,"; verse 30), denotes repetition, showing the minds of men who should have known better being tragically closed to God's presence in Jesus. The sin Jesus warns against consists in a deliberate and psychologically irrevocable spurning of God's redeeming and cleansing power, going as far as to see in Jesus, the incarnation of a demon.
Profaning even God's name is a deadly business (Exodus 20:7). But unforgivable, says Jesus, is the callousness of heart that leads to such debased spiritual sensitivity that God's Word and deed through Jesus, can be trodden so ruthlessly underfoot. Such a perverse heart cuts itself off from saving grace. There can be no reconciliation. God gives the guilty party over to that ruler whom the man has willfully chosen to elevate above the Son of God.
Mark 3:28 "Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:"
"Verily I say unto you": Mark's first use of this expression, which occurs throughout the gospels, was employed as a formula that always introduced truthful and authoritative words from Jesus (6:11; 8:12; 9:1, 41; 10:15, 29; 11:23; 12:43; 13:30; 14:9, 18, 25, 30).
(Verses 28-29), are probably the most controversial two verses in the entire Bible. Many people believe that they have already sinned this unforgivable sin against the Holy Ghost. I know people who believe that because they have cursed and had the Lord's name attached to the curse words, that they have committed the unforgivable sin.
Some believe because of the place this is located in the Scriptures that these scribes and Pharisees committed this sin when they said that the miracles Jesus was doing was from Satan. There are others who believe to deny that the baptism of the Holy Ghost is for our day is an unforgivable sin. I personally believe none of the above.
I believe (verse 28), is true when it says ALL sins shall be forgiven unto the sons of men. That is a separate statement from verse 29. My own personal belief is that the sin can only be committed at death. This Holy Ghost is the Spirit Jesus sends as a comforter to us to teach and help us. When we reject Jesus Christ as our Savior and die in that state, we have totally rejected the Holy Spirit (Holy Ghost).
Mark 3:29 "But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:"
"He that shall blaspheme ... hath never forgiveness": Whenever someone deliberately and disrespectfully slanders the person and ministry of the Holy Spirit in pointing to the Lordship and redemption of Jesus Christ, he completely negates and forfeits any possibility of present or future forgiveness of sins (see note on Matt. 12:31), because he has wholly rejected the only basis of God's salvation.
I believe this total rejection of Jesus and the Holy Ghost is what this blasphemy is. I believe as long as there is breath in your body, and you use that breath to ask Jesus to forgive you and send the Holy Ghost, He will. We are all in danger of eternal damnation until we repent and receive Jesus in our hearts.
Mark 3:30 "Because they said, He hath an unclean spirit."
These men had totally rejected Jesus and unless they repented, this will be their fate. Even Paul said these terrible things for a time, until he met Jesus on the road to Damascus.
Verses 31-32: Like His friends (verses 20-21), His family wants to temper Jesus' by now quite controversial operations with some demands or advice.
Mark 3:31-32 "There came then his brethren and his mother, and, standing without, sent unto him, calling him." "And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee."
"His brethren and his mother": Jesus' earthy family (see notes on verse 21; Matt. 12:46).
Verses 33-35: Mutual obedience to God comprises a tie that binds more closely than mere bloodlines.
Mark 3:33-35 "And he answered them, saying, Who is my mother, or my brethren?" "And he looked round about on them which sat about him, and said, Behold my mother and my brethren!" "For whosoever shall do the will of God, the same is my brother, and my sister, and mother."
Jesus made a decisive and comprehensive statement on true Christian discipleship. Such discipleship involves a spiritual relationship that transcends the physical family and is open to all who are empowered by the Spirit of God to come to Christ in repentance and faith and enabled to live a life of obedience to God's Word.
We see this whole scene was set up so that Jesus might teach us about the family of God. All believers in Jesus Christ are sisters and brothers in the family of God. Jesus is the only begotten Son of the Father, but we also are children of the Father through adoption. We have been grafted in to the tree. Jesus is our elder brother.
We are members of the family because of our faith in Jesus Christ. We have been purchased with a price and have been presented to the Father by Jesus Christ our Savior.
Romans: 8:14-17: "For as many as are led by the Spirit of God, they are the sons of God." "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father." "The Spirit itself beareth witness with our spirit, that we are the children of God:" "And if children, then heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with [him], that we may be also glorified together."
Our family, through blood line here on this earth, is what Mary and Jesus' half-brothers were to Him. Jesus was explaining that the eternal family (your sisters and brothers in Christ), are the true family, the family of God.
Mark Chapter 3 Continued Questions
1. There was such a multitude they could not ______ ___________.
2. Why did Jesus' friends and family try to lay hold on Him?
3. What were they trying to force Him to do?
4. What lesson can we modern preachers learn from this?
5. Who did the scribes that came from Jerusalem say He had?
6. How did they say He cast out devils?
7. What question did Jesus ask them when He called them to Him?
8. Why did He speak in parables?
9. What was the most ridiculous statement these scribes had made?
10. What happens if a kingdom is divided against itself?
11. What can we relate this "house divided" to in our society today?
12. In Deuteronomy 32:30, we find that one can put ___ ___________ to flight and two can put _____ _____________ to flight.
13. What would happen to Satan if he were divided?
14. How is the only way a man can enter into a strong man's house?
15. What are the two things we, Christians, must use to come against Satan and his demons?
16. In verse 28, which sins will be forgiven?
17. In verse 29, what is the exception?
18. What is the most controversial issue in the Bible?
19. Name two beliefs (other than what the author believes) that are thought to be the sin against the Holy Ghost.
20. What did Jesus send the Holy Ghost to believers as?
21. What does the author believe is the sin against the Holy Ghost?
22. Who was a famous penman of the Bible who rejected Jesus and the Holy Ghost until he met Jesus on the road to Damascus?
23. Who came to see Jesus and called for Him to come outside to see them?
24. What question did Jesus ask the people concerning this?
25. Who is the family of God made up of?
26. What was the purpose in Jesus' mother and brethren coming to see Him?
27. In Romans 8:14, we read that who are the sons of God?
28. What do we call the Father when we have been adopted?
29. Verse 17 of Romans, chapter 8 tells us that we are joint ______________with Jesus.
Verses 1-34: Jesus extends His influence by His teaching.
In (verses 1-20), is the parable of the sower. A "parable is a brief story that makes a comparison. It typically uses an illustration from everyday life to bring out a spiritual truth.
Mark 4:1 "And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land."
"Sat": The typical rabbinical position for teaching; and more practically, Jesus may have sat because of the rocking of the boat in the water.
Once before, Jesus had called for a ship to come so that He could get away from the multitude of people on shore. This multitude was so great that He was to get into a ship and cast out just a little way to minister. There are a number of reasons why this is good. One reason is that the voice carries better across water, and Jesus' voice would be magnified with the water, so this huge group could hear.
Mark 4:2 "And he taught them many things by parables, and said unto them in his doctrine,"
"Parables": A common method of teaching in Judaism, which Jesus employed to conceal the truth from unbelievers while explaining it to His disciples (verse 11; see note on Matt. 13:3).
"Doctrine" refers here to the act of teaching, as well as to the content.
We see here, that this doctrine was of Jesus. Jesus was teaching in parables so that people could not receive His message in their minds but through their spirits. The Holy Spirit teaches the Christians all truths.
Verses 3-8: This parable depicts the teaching of the gospel throughout the world and the various responses of people to it. Some will reject it; some will accept it for a brief time but then fall away; yet some will believe and will lead others to believe.
Mark 4:3 "Hearken; Behold, there went out a sower to sow:"
"Hearken" means give me your full attention. "Behold" here, was telling those in attendance (and us, as well), to see with our inner man. He in essence was saying, "You must look beyond what I am saying literally and look into the spiritual to understand what I am about to tell you".
Notice also, the simplicity of this message. These people were all familiar with growing things and could easily relate to someone sowing seed.
Mark 4:4 "And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up."
"By the way side": Either a road near a field's edge or a path that traversed a field, both of which were hard surfaces due to constant foot traffic.
Jesus is the great sower of the seed (Word of God). Not all who hear this Word will receive it. This is an explanation by Jesus about the different way the world and its people receive the Word of God. The sower is the same in all cases (Jesus). The seed (the Word of God), is the same in all cases.
It is in the way it is received that is different. Jesus Himself would come back and explain in detail what this parable meant, and it will help us in other parables to look for the hidden meaning. Not all who hear the gospel receive it. Satan is depicted as the fowl of the air. Satan has come to steal and destroy the Word.
Mark 4:5 "And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:"
"Stony ground": Beds of solid rock, usually limestone, lying under the surface of good soil. They are a little too deep for the plow to reach, and too shallow to allow a plant to reach water and develop a decent root system in the small amount of soil that covers them.
Mark 4:6 "But when the sun was up, it was scorched; and because it had no root, it withered away."
All of us who have been in church for any length of time have seen the type of person who is indicated above. An evangelist comes through town, and he is so thrilled with the message he goes down front and makes big commitments to God.
In a few days when his friends have laughed at him and he runs into hardships, he falls by the wayside. On fire for God for a few days, but his fire went out.
Mark 4:7 "And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit."
"Thorns": Tough, thistle-bearing weeds that use up the available space, light, and water which good plants need.
These are people who are trying to keep one foot in the world and one in church. They still lust for the things of the world while claiming to be Christians.
Mark 4:8 "And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some a hundred."
"Increased ... some a hundred": An average ration of harvested grain to what had been sown was 8 to 1, with a 10 to 1 ratio considered exceptional. The yields Jesus refers to are like an unbelievable harvest.
We see here, Christians who receive the truth and live daily upright lives. These Christians are in for all of eternity. Troubles and lust of worldly goods will not turn their heads. They will follow Jesus whatever the cost. These are fruit bearers, messengers who tell others of Jesus and add to God's kingdom to the best of their ability.
Some of them just get a few saved, but some of them get hundreds saved. Perhaps, the different amounts have to do with where they are located and how many they have opportunity to witness to.
Mark 4:9 "And he said unto them, He that hath ears to hear, let him hear."
"He that hath ears to hear, let him hear": On the surface, this is a call for the listener to be attentive and discern the meaning of His analogy. Yet more than human understanding is necessary to interpret the parable, only those who have been redeemed will have the true meaning explained to them by the divine Teacher.
Jesus was telling them here, to open the ears of their understanding; the inner ears. He was saying, receive these words inside of you and think about it until you understand. These messages in parables are not for the world to understand, but are to be understood within us from the teachings of the Holy Spirit.
Mark 4:10 "And when he was alone, they that were about him with the twelve asked of him the parable."
The twelve do not grasp Jesus' meaning. Mark does not glorify the Twelve; they often lack understanding or are out of step with Jesus. This is part of what gives Mark its ring of genuineness, since a story embellished by the later church would surely paint more complimentary portraits of the apostles.
One thing we need to realize here, is that the disciples at this time, had not been filled with the Holy Spirit. You remember what happened to them on the day of Pentecost. Some of them had not been with Jesus very long, and perhaps, were not even really familiar with the books of the law.
We know that there were more than just 12 disciples. There were 70, and by the time of Pentecost, there were 120. These 12 were the closest to Jesus and were actually the foundation of Jesus' outreach ministry.
Mark 4:11 "And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all [these] things are done in parables:"
"Mystery ... parables": A "mystery" in the New Testament refers to something previously hidden and unknown but revealed in the New Testament (see notes on 1 Cor. 2:7; Eph. 3:4-6).
In context, the subject of the mystery is the kingdom of heaven (see note on Matt. 3:2), which Jesus communicates in the form of parables. Thus, the mystery is revealed to those who believe, yet it remains concealed to those who reject Christ and His gospel (see note on Matt. 13:11).
"But unto them that are without": Those who are not followers of Christ.
In the New Testament, a "mystery" is not a decipherable puzzle but a profound spiritual truth, which God is just now revealing to whomever He chooses. The Twelve are evidently regarded as being receptive to the deeper meaning or application of the parable just related. In this sense the parable has a positive aim: to reveal a mystery of God's working.
On the other hand, the parable obscures its meaning to those who are outside, who evidently lack the spiritual responsiveness for Jesus to divulge His story's full import.
The secrets of God are just revealed to the believers. Those that seek will find. The Bible is written in such a manner that just casual reading does not reveal the great mysteries of God. You can read the same Scripture 20 times, and each time God will reveal just a little bit more to you.
I have spent many years studying the Bible and even in doing these lessons, I have seen things that I never saw before. I believe the Lord reveals as much as you can handle at the time. I have said this before, but it bears repeating. God does not want us to accept Him with our minds. He wants our hearts. He wants us to have faith in things we cannot see with the physical eye.
Verses 12-20: Jesus interprets the parable. The four soils represent four kinds of people who hear the gospel.
(1) Unresponsive people, "they by the way side," fail to respond to the seed or "work" (gospel) sown, so "Satan" quickly removes it lest they be saved (Luke 8:12).
(2) Impulsive people, the "stony ground," are those who "immediately receive" (verse 16), the gospel, but not counting the cost, "have no root" (spiritual reality), "in themselves" (verse 17). They believe for a while (Luke 8:13), but soon are "offended" (verse 17; defect from the truth), because of "persecution". Their rejection of the gospel is as speedy as their reception of it.
(3) Preoccupied people, those "among thorns," allow legitimate matters ("cares of this world"), and illegitimate matters ("deceitfulness of riches, and the lusts of other things"), to take priority over the gospel, and
(4) Some people, "good ground, hear" and "receive" (take to heart), the gospel, which bears the fruits of faith, obedience, and fidelity in them.
Mark 4:12 "That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and [their] sins should be forgiven them."
"That seeing" (see note on Matt. 13:13). Unlike Matthew, which specifically quotes (Isa. 6:9-10), Mark quotes Jesus as giving the substance of what Isaiah wrote in that text.
"They may see, and not perceive": The implication is that unbelievers do not want to turn from sin (see notes on Matt. 13:3, 13).
You see, if everyone could fully understand the Scriptures, many would repent and come to God because it is the practical thing to do, and not because they love God. This is not what the Lord wants. He wants to be our Savior, but He also wants to be Lord of our lives. He must be the center of everything, or He will not be anything.
Religion of the mind is lukewarm religion. Jesus said He will spew us out of His mouth if we are lukewarm. We must be on fire for God to please Him.
Mark 4:13 "And he said unto them, Know ye not this parable? And how then will ye know all parables?"
"All parables": Understanding the parable of the sower was to be key in the disciple's ability to discern the meaning of Jesus' other parables of the kingdom (verses 21-34).
This is a very good question. The Bible itself, has hidden meanings throughout. It is the diligent student who does not mind digging who finds the treasures in the Word.
Verses 14-20: Jesus' explanation of the parable of the sower, who is in fact Jesus Himself (Matt. 13:37), and anyone who proclaims the gospel.
Mark 4:14 "The sower soweth the word."
"The word": (Luke 8:11), says it is the "word of God," and (Matt. 13:19), calls it the "word of the kingdom." It is the salvation gospel (see note on Matt. 13:19).
Mark 4:15 "And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts."
We see above again, that the Word of God never varies. It goes out for all to hear. The difference in the results comes about by those who hear the Word. We see here, in the first instance where the fowls eat it up. This message is never received. The message goes out, but the person is too calloused by things of the world to even receive it.
Mark 4:16 "And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;"
"Receive it with gladness": An enthusiastic, emotional, yet superficial response to the gospel that does not take into account the cost involved.
In the second instance above, the stony ground indicated a shallow person. He received the Word and may even come forward for salvation, but the very first sign of any problems, he drops out.
Mark 4:17 "And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended."
"Have no root": Because the person's heart is hard, like the rocky ground (see note on verse 5), the gospel never takes root in the individual's soul and never transforms his life, there is only a temporary, surface change.
"Affliction or persecution": Not the routine difficulties and trouble of life, but specifically the suffering, trials and persecutions which result from one's association with God's Word.
"Are offended": The Greek word also means "to cause offense," from which comes the English word "scandalize." All those meanings are appropriate since the superficial believer is offended, stumbles, and falls away when his faith is put to the test (John 8:31; 1 John 2:19).
Mark 4:18 "And these are they which are sown among thorns; such as hear the word,"
In the third instance, the thorns indicate to me, that this Word sown goes into an area where there are many worldly people. In fact, many of our churches fall into that category today. This person, instead of coming out of all this worldliness, gets caught up in it and importance in the community.
Mark 4:19 "And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful."
"Cares of this world": Literally "the distractions of the age." A preoccupation with the temporal issues of this present age blinds a person to any serious consideration of the gospel (James 4:4; 1 John 2:15-16).
"Deceitfulness of riches": Not only can money and material possessions not satisfy the desires of the heart or bring the lasting happiness they deceptively promise, but they also blind those who pursue them to eternal, spiritual concerns (1 Tim. 6:9-10).
These things become more important than studying the Word. This person is finally overcome with lust for these worldly things. None of these people above produce any extra members for God's kingdom. They bear no fruit at all.
Mark 4:20 "And these are they which are sown on good ground; such as hear the word, and receive [it], and bring forth fruit, some thirtyfold, some sixty, and some a hundred."
"Hear ... receive ... bring forth fruit": Three Greek present participles mark continuing action. Believers, in contrast to unbelievers, hear God's Word because God allows them to hear it. They "accept" it, they understand and obey it because God opens their mind and heart and transforms their lives. The result is that they produce spiritual fruit.
We can easily see that this fourth person is what we all need to be. We not only receive the Word for ourselves, but go out and share it with others and lead them into full knowledge of God and His salvation.
Some of us may not come in contact with many people, and we may not produce but 30. Others who have an opportunity to witness to large groups may get a hundred saved. The important thing is to bring as many into the kingdom as you possibly can. Be a fruit bearer for God.
Mark Chapter 4 Questions
1. Why did Jesus enter into a ship to speak to the people?
2. What help is the water to the voice?
3. How did Jesus teach them?
4. Why did Jesus use this manner of teaching?
5. Who teaches the Christian all truth?
6. What does hearken mean?
7. What was Jesus saying with the word, "Behold", here?
8. Why did Jesus speak to them about sowing seed?
9. What happened to the seed in the first parable?
10. Who do the fowls symbolize?
11. What does the seed symbolize?
12. Who is the sower?
13. In the second example, where did the seed fall?
14. Why did it spring up immediately?
15. Why did it wither away?
16. Where did the third seed fall?
17. What happened to this seed?
18. In verse 8, the seed fell where?
19. What was the difference in the results?
20. What type of person does this represent?
21. What did Jesus tell them to do in verse 9?
22. Messages in parables are for who to understand?
23. When did the disciples ask Jesus what the parables meant?
24. Who is it given to know the mystery of the kingdom of God?
25. What has the author discovered about reading the Bible?
26. If God does not want our minds, what does He want?
27. Is it a different message that brings different results?
28. Which one of these four are you?
Verses 21-23: Here is another practical illustration.
"Candle" refers to a small lamp. Jesus' point (in verses 21 and 22), seems to be that God's in-breaking kingdom, which it is Jesus' task to reveal in God's time, must for now be partially hidden. But the time will come when it is gloriously revealed.
Mark 4:21 "And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?"
"Candle": This refers to a very small clay bowl made with a spout to hold a wick and containing a few ounces of oil that served as the fuel.
"A candlestick": In common homes, this was simply a shelf protruding from the wall. Wealthier homes might have separate, ornate stands (Rev. 1:12).
Jesus was just making an example of how foolish it is to hide the Light of the world. This lamp symbolizes the divine Truth that is caught up in the person of Jesus Christ. A candlestick is to give light. Covering the very thing that produces light would be very foolish.
Christians are the bearers of the Light of Jesus to the lost world. We must shine forth, not cover the Light the Lord has given us.
Mark 4:22 "For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad."
"Nothing hid ... manifested": The purpose in keeping something hidden is so that one day it can be revealed. Jesus' teaching was never intended to be just for inner circle of followers. It would be the responsibility of the disciples to communicate the gospel of the kingdom to the world at large (Matt. 28:19-20).
Much was hidden before Jesus came. The way into the Holy of Holies was opened when Jesus died on the cross, and the curtain was torn from the top to the bottom. This tells us that Jesus has opened the way to God the Father for us.
The Scriptures are revealed to us by the Holy Spirit of God. The hidden things of God are revealed through Jesus Christ.
Mark 4:23 "If any man have ears to hear, let him hear."
Again, He was speaking of the understanding of man being opened. This was speaking of listening carefully and understanding.
Verses 24-25: This may be paraphrased: "Give careful attention to what you hear. For according to the proportion of study given God's Word, a corresponding amount of knowledge will be given you, and generously multiplied at that."
The point is that God's truth, instead of being divinely hidden from man (verses 21-22), will be understood in proportion to one's attention to and study of it.
Mark 4:24 "And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given."
"With what measure ye mete": The spiritual results which the disciples realized were to be based on the amount of effort they put forth; they would reap as they had sown.
"Shall more be given": The one who has learned spiritual truth and applied it diligently will receive even more truth to faithfully apply.
More than ever before, it is very important what you listen to. The brain is like a computer, and everything that goes into the brain is recorded. We must filter out all the dirty movies, the rock music with its suggestive lyrics, and even much conversation of the general public; because it is spiced with cursing.
The information that we receive into our brains can be built upon, so we must make sure that it is absolute truth. The more we receive the truth, the more we build upon it. The Bible says that we must seek to find. It is amazing how much extra knowledge we can acquire from just one extra hour in the Bible.
If we desire to learn the truths in the Bible, the Holy Spirit of God will teach us. Whatever you do, study and memorize as many Scriptures as you can. We see here, that if we preach (mete), what we do know, God will fill us with more and more that we can pass on. It never ends. He just fills us over and over again.
Mark 4:25 "For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath."
This is just saying that the knowledge God has given you must be used. If you never recollect a Scripture, pretty soon you couldn't remember it even if you tried. If you use it frequently, then you will add more and more to it all the time.
Verses 26-29: The point of this parable is that God causes the gospel to bear fruit and His kingdom to grow. Just how He does these things we do not fully understand.
This parable is recorded only by Mark and complements the parable of the sower by explaining in more depth the results of spiritual growth accomplished in good soil.
Mark 4:26 "And he said, So is the kingdom of God, as if a man should cast seed into the ground;"
"Kingdom of God" (see note on 1:15).
Remember the seed was the Word of God. If we scatter that Word out, we may not see the results right now, but on harvest day there will be those who have received that Word and are counted in the kingdom, because of that Word that was spread.
Mark 4:27 "And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how."
Many times, we do not know that we have said something about the Lord that has influenced their lives. We don't always know that the Lord is working in someone's life when He is. By the foolishness of preaching, men are saved. This means foolish to the world.
Two or three different people may think they have ministered to a person to no avail; but when you least expect it, he comes into the kingdom. We know not how, but it is part of God's plan; just like the seed in the verse above.
Mark 4:28-29 "For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear." "But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come."
We see in verse 28 and 29 above, the life of an individual Christian, and also the growth of a church. A person, when he first receives the Word of God (seed), is not a full grown Christian. In the meantime, we must patiently await and grow until harvest.
"Putteth in the sickle, because the harvest is come": When the grain is ripe, the sower of the seed must harvest the crop. There are two possible interpretations of this unexplained parable. It could be referring to the entire scope of the kingdom, from the time Jesus sowed the gospel message until the final harvest in the future.
His disciples would continue the work of presenting the gospel that would eventually yield a harvest. The better interpretation pictures the gospel working in lives. After the gospel is presented, the Word of God works in the individual heart, sometimes slowly, until the time when God reaps the harvest in that individual and saves him.
Verses 30-32: The central truth here is: Although God's work in Jesus currently is very small, apparently insignificant, and making little visible headway, His kingdom will grow eventually worldwide and have global impact.
Mark 4:30 "And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?"
The physical heaven has no comparison here on this earth. Heaven far surpasses anything on this earth. This perhaps, could be speaking of the kingdom of God's people.
Even while we are on the earth, we Christians make up the kingdom of God on the earth. We are His kingdom here. It is very peculiar how the Christian population grows. One gets saved, and then that one draws several more; and then the first thing you know, there are millions of Christians.
Mark 4:31 "[It is] like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:"
"A grain of mustard seed": A reference to the common black mustard plant. The leaves were used as a vegetable and the seed as a condiment. It also had medicinal benefits.
"Is less than": The mustard seed is not the smallest of all seeds in existence, but it was in comparison to all the other seeds the Jews sowed in Israel.
When you stop and think about it, it is amazing how one Jesus Christ about 2,000 years ago started what has grown into literally millions of Christians today. The seed that was planted was the Word of God, Jesus Christ. God's church started first with Jesus Christ, then the twelve, and look what it has grown into today.
Mark 4:32 "But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it."
"Fowls of the air": While not a tree in the truest sense of the word, the mustard shrub has been known to grown as large as 15 feet high and to have the properties of a tree, such as having branches large enough for birds to nest in.
The tree represents the sphere of salvation, which would grow so large that it would provide shelter, protection, and benefit to people (see note on Matt. 13:32). Even unbelievers have been blessed by association with the gospel and the power of God in salvation. Christians have been a benediction to the world (see note on 1 Cor. 7:14).
Every country has been touched by this Word. In South America, the mustard tree grows so big that a man on horseback can ride under the branches. This is really minor however, to the true meaning of this Scripture about the humble beginning of the church of Jesus Christ, and how it has grown into millions of believers.
Verses 33-34: This is a summary statement. Jesus' indirect method of teaching created interest and summoned to decision, while yet leaving time to reflect and decide. The parables are at once both a sort of judgment on the hearers' spiritual dullness and an expression of God's active willingness to enlighten and save.
This conclusion to Mark's account of Jesus' parables highlights Mark's recording only representative samples of all the parables Jesus taught.
Mark 4:33 "And with many such parables spake he the word unto them, as they were able to hear [it]."
The multitudes were not yet ready for more direct truth about Jesus or the kingdom of God, so in grace, Jesus gave them just enough information to spark their curiosity.
Mark 4:34 "But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples."
"Without a parable spake he not unto them": On that particular day, Jesus spoke to the larger crowd only in parables. This method of teaching left unbelievers with riddles and kept them from being forced to believe or disbelieve Him, they could make no decision to follow Him since they did unto understand what He taught.
These parables, as we said before, were spoken so that the unbelieving world would not understand what He was saying. The only ones who did understand were the ones to whom He chose to reveal it. He explained every parable in detail to His disciples.
Verses 4:35 - 5:43: Here Jesus takes His disciples from the classroom to the laboratory. Having just taught that God's power will cause His kingdom to grow to worldwide proportion and influence (4:30-32). Jesus now performs four miracles that demonstrate this divine might. God's power is seen overcoming
(1) The danger of a storm (4:35-41);
(2) Demons in a victim possessed (5:1-20);
(3) Disease in a woman physically ravished (5:21-34); and
(4) The death of a little girl (5:35-43).
Verses 35-41: This account demonstrates Jesus' unlimited power over the natural world.
Jesus stills the storm. In the Old Testament, such power resides only in God (Psalms 65:7; 107:29).
Mark 4:35 "And the same day, when the even was come, he saith unto them, Let us pass over unto the other side."
"The same day", spoken of here, probably means the same day that He spoke these parables. They dismissed the multitude, and Jesus climbed into the little ship that He probably used to preach from before.
"Unto the other side": Jesus and His disciples were on the western shore of the Sea of Galilee. To escape the crowds for a brief respite, Jesus wanted to go to the eastern shore, which had no large cities and therefore fewer people.
Mark 4:36-37 "And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships." "And there arose a great storm of wind, and the waves beat into the ship, so that it was now full."
It is not unusual for a strong wind to come up suddenly on the Sea of Galilee. Many fishermen through the years have lost their lives because of the sea. All of these little ships were having problems. Many had followed Jesus into the sea in small boats.
"Great storm of wind": Wind is a common occurrence on that lake, about 690 feet below sea level and surrounded by hills. The Greek word can also mean "whirlwind." In this case, it was a storm so severe that it took on the properties of a hurricane (see note on Matt. 8:24). The disciples, used to being on the lake in the wind, thought this storm would drown them (verse 38).
Mark 4:38 "And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?"
"He ... was ... asleep": Jesus was so exhausted from a full day of healing and preaching, even that storm could not wake Him up (see note on Matt. 8:24).
You must remember that Jesus' flesh was of Mary. In the flesh, He got tired, and that was why He sent the multitude away and cast out into the sea to rest His body; and also that He might show that He is Lord of the sea, as well. Jesus knew no fear as these disciples did. Jesus was not concerned about the high waves for Himself.
Mark 4:39 "And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm."
"Peace, be still": Literally "be silent, be muzzled." Storms normally subside gradually, but when the Creator gave the order, the natural elements of this storm ceased immediately.
Jesus is Peace. He is the King of Peace. Jesus is in total authority over everything in this world. Land, sea, air, and under the earth, as well. When He speaks, it must obey.
Mark 4:40 "And he said unto them, Why are ye so fearful? how is it that ye have no faith?"
Jesus constantly questions in order to spur people to deeper trust (see 2:8, 19, 25-26; 3:4, 23, 33; 4:13, 21, 30).
Fear is not of God. Faith is the opposite of fear. Jesus scolded them for doubting. They should have known, if they had truly known Jesus, that no harm would come to them as long as Jesus was with them.
Mark 4:41 "And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?"
"They feared exceedingly": This was not fear of being harmed by the storm, but a reverence for the supernatural power Jesus had just displayed. The only thing more terrifying than having a storm outside the boat was having God in the boat!
"What manner of man is this ... ?" This statement betrayed the disciples' wonder at the true identity of Jesus.
The fear must have been a mixture of reverential awe and real fright, it would be chillingly eerie to witness the instantaneous dissipation of a violent storm.
That is the secret. He is not a man at all. He is God the Word housed in the body of a man. I have used this Scripture so much, but it tells us that Jesus is Lord of all. (Philippians 2:10), tells us that Jesus is Lord of everything.
Philippians 2:10 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;"
Mark Chapter 4 Continued Questions
1. Where is the natural place to put a candle?
2. This Light symbolizes the divine truth that is caught up in _______________.
3. What is going to happen to things that are hidden?
4. When was the way opened for Christians to God the Father?
5. What does Jesus tell us to do with our ears?
6. What does this really mean?
7. How will measure be made to us?
8. What is our responsibility toward what goes in our brain?
9. What can you compare the brain to?
10. What will happen to those who have?
11. What did Jesus liken the kingdom of God to?
12. Can you explain in detail what makes a seed grow?
13. What is the seed symbolic of?
14. What kind of foolishness are men saved by?
15. The earth bringeth forth fruit of _____________________.
16. When is the harvest?
17. Who makes up the kingdom of God on earth?
18. What kind of seed is supposed to be the smallest?
19. What does it grow into?
20. What does it symbolize?
21. When Jesus had finished the parables, what did He do?
22. Was Jesus' ship the only ship that went into the sea?
23. What happened that frightened the disciples?
24. What was Jesus doing on the ship?
25. Why did Jesus need to rest?
26. When they awakened Jesus, what did He do?
27. What question did Jesus ask the disciples?
28. What is fear?
29. What surprised even the disciples about Jesus?
30. What is the secret of Jesus?
Mark 5:1 "And they came over unto the other side of the sea, into the country of the Gadarenes."
"The sea" is the Lake of Galilee, about 12-1/2 miles long by 7-1/2 miles wide.
This place of the "Gadarenes" is on the side of the Sea of Galilee across from Capernaum. The word Gadarenes most likely refers to the small town of Gersa (or Khersa, Kursi; see note on Matt. 8:28), which was located midway on the eastern shore.
"Country of" refers to the general region that included Gersa and was under the jurisdiction of the city of Gadara, which was located some 6 miles southeast of the Sea of Galilee.
Mark 5:2 "And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,"
"A man with an unclean spirit": Mark mentions only one of the demon-possessed men, who was probably the more prominent of the two (Matt. 8:28). The "tombs", common dwelling places for the demented of that day, were burial chambers carved out of rock hillsides on the outskirts of town.
If the man and his possible companion were Jews, for who touching dead bodies was a great defilement, living in such an area was an added torment.
"Unclean spirit": This refers to the demon who was controlling the man. Such spirits in themselves were morally filthy and caused much harm for those whom they possessed (see notes on 1:32-34; Luke 4:33, 36; 7:21; 8:2).
Mark 5:3 "Who had [his] dwelling among the tombs; and no man could bind him, no, not with chains:"
"No man could bind him": Multiple negatives are used in the Greek text to emphasize the man's tremendous strength.
This country of the Gadarenes had a place of caves where they put those who were mentally deranged. This insane man was living in the caves used as entombment for the dead. This man was obviously possessed of an evil spirit so ferocious that it was impossible to chain him.
It appears that like most insane people, this man was not only harmful to others, but to himself as well. This man's malady, as many insane people of our day, was a spiritual problem. Sometime during his life unclean spirits had entered into him, and now, they were in total control of him.
This man really had no life. Being possessed of these evil spirits caused him to be totally alienated from society.
Mark 5:4 "Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any [man] tame him."
"Fetters and chains": "Fetters" (probably metal or perhaps in part, cord or rope), were used to restrain the feet and "chains" were metal restraints for the rest of the body.
This so many times is true of the insane. Society tries to lock them up away from everyone else to keep them from harming others and themselves. There are no answers by man for curing this.
Mark 5:5 "And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones."
"Crying ... cutting himself with stones": "Crying" describes a continual unearthly scream uttered with intense emotion. The "stones" likely were rocks made of flint with sharp, jagged edges.
There really is no hope available for these people, aside from Jesus Christ. Usually, they wind up as suicide victims, because they can't live with others or themselves. These evil spirits that are called insanity actually torment the victim. Not all, but most insanity is actually being possessed by demons or evil spirits.
Mark 5:6 "But when he saw Jesus afar off, he ran and worshipped him,"
Not "worshiped" in the full sense. The idea is that he knelt or prostrated himself before Jesus.
Mark 5:7 "And cried with a loud voice, and said, What have I to do with thee, Jesus, [thou] Son of the most high God? I adjure thee by God, that thou torment me not."
"What have I to do with thee": A common expression of protest (see note on 1:24).
"Son of the most high God": The demons knew that Jesus was deity, the God-man. "Most High God" was an ancient title used by both Jews and Gentiles to identify the one, true and living God of Israel and distinguish Him from all false idol gods (Gen. 14:18-20; Num. 24:16; Deut. 32:8; Psalms 18:13; 21:7; Isa. 14:14; Dan. 3:26; Luke 1:32; Heb. 7:1).
"I adjure thee by God ... torment me not" (see note on 8:29). Mark adds "I implore you," which shows the demon tried to have Jesus soften the severity of his inevitable fate (James 2:19).
Probably this demoniac man had been watching the boat as it came across the water. The man ran to Jesus and fell down and worshipped Him. Even the demons bow at Jesus' feet. All are subject to Him. This voice that came from the man was the voice of these unclean spirits. They were demons (fallen angels).
They were fully aware that Jesus has power over them. You see again that they know who Jesus is. They do not want to be put in the lake of fire, which they know is their final home.
Mark 5:8 "For he said unto him, Come out of the man, [thou] unclean spirit."
The Greek verb is in the imperfect tense, he was saying, as though the demoniac had interrupted our Lord even while the words were in the act of being uttered.
"You unclean spirit": It is noticeable that our Lord first speaks as if the men were oppressed by a single demon only, and that it is in the answer of the man himself that we learn that their name was Legion. On the man's use of the word "Legion" (see Note on Matthew 8:29).
Mark 5:9 "And he asked him, What [is] thy name? And he answered, saying, My name [is] Legion: for we are many."
"What is thy name": Most likely, Jesus asked this in view of the demon's appeal not to be tormented. However, He did not need to know the demon's name in order to expel him. Rather, Jesus posted the question to bring the reality and complexity of this case into the open.
"Legion" would mean simply a vast number. A legion was a Roman army unit consisting of as many as six thousand soldiers. Such a name denotes that the man was controlled by an extremely large number of militant evil spirits, a truth reiterated by the expression "for we are many."
Jesus just spoke, not to the man, but to the unclean spirit in the man. And tells him to come out of the man. I personally believe that the reason Jesus asked him what his name was is for our benefit.
Another reason that I believe He asked his name was so the magnitude of this miracle can be told. Many times a person that is demon possessed will have many demons.
Mark 5:10 "And he besought him much that he would not send them away out of the country."
"He besought him": The demon understood that Jesus had all power over him and addressed Him with an intense desire that his request be granted.
"Not send them away out of the country" (see note on verse 1). The demons wanted to remain in the same area where they had been exercising their evil powers.
This is a strange thing about demons. They do not like to leave the family or the area where they are cast out. I suppose they feel that other members of the family might have a similar weakness and will allow them into them. These unclean spirits do not have bodies; they try to find a body that will be willing for them to enter, so that they may use the body as a dwelling place.
Mark 5:11 "Now there was there nigh unto the mountains a great herd of swine feeding."
"Swine": Pigs were unclean animals to the Jews, so the people tending this herd were either Gentiles or Jews unconcerned about the law (see note on Matt. 8:30).
Mark 5:12 "And all the devils besought him, saying, Send us into the swine, that we may enter into them."
Notice here a few things about these devils or unclean spirits.
(1) They were not in control, even though there were many of them.
(2) They had to ask Jesus' permission to go into the swine.
(3) They preferred people to indwell, but their second choice was animals.
Mark 5:13 "And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea."
"Jesus gave them leave": According to His sovereign purposes Jesus allowed the demons to enter the pigs and destroy them, the text offers no other explanation (Deut. 29:29; Rom. 9:20). By doing this, Jesus gave the man a graphic, visible and powerful lesson on the immensity of the evil from which he had been delivered.
You can easily see why the man was so violent with 2,000 of these terrible spirits in him.
Mark 5:14 "And they that fed the swine fled, and told [it] in the city, and in the country. And they went out to see what it was that was done."
You can imagine how the story would spread. These men had lost a great herd of swine.
Mark 5:15 "And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid."
"Sitting": The man's restful condition was a strong contrast with his former restless, agitated state.
"In his right mind": He was no longer under the frenzied, screaming control of the demons.
"Possessed with the devil" and "had the legion" refers to this one man having been the victim of multiple-demon possession.
"Afraid:" the same response the Twelve had in (4:41).
This fear that came upon these men was because the power of God had come among them, and they did not know what to do. Here, they saw the man who just an hour earlier was insane, and he was totally restored to his sanity and was worshipping Jesus. They had never seen anything like this before. People fear what they do not understand.
Mark 5:16 "And they that saw [it] told them how it befell to him that was possessed with the devil, and [also] concerning the swine."
"Those ... told ... concerning the swine": "Those" may refer to both the 12 and the men who tended the pigs. They wanted people to know what had happened to the man and the pigs, and the relationship between the two events.
"Pray" here means "request" or "implore." "Coasts" means "region." The local citizens asked Jesus to leave their region, out of fear of suffering further financial losses, though His presence might have brought them additional blessings and their sick more healings.
Mark 5:17 "And they began to pray him to depart out of their coasts."
"Pray him to depart out of their coasts": The residents of the region became frightened and resentful toward Jesus because of what had happened. They may have been concerned about the disruption of their normal routine and the loss of property, and they wanted Jesus and His powers to leave the area so no more such financial losses would occur.
More compelling however, was the reality that they were ungodly people frightened by Christ's display of spiritual power (see note on Matt. 8:34).
We see here, not men who were humbly seeking to repent before the Lord. These men wanted Jesus to leave their area fearing that Jesus would cause them more loss of their worldly goods. They had to be aware that this great power is of God, but perhaps their fear was worsened by their knowledge that they were not godly men.
Mark 5:18-19 "And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him." "Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee."
"Tell them ... the Lord hath done": Jesus was referring to Himself as God who controlled both the natural and the super-natural worlds (Luke 8:39).
Mark 5:20 "And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all [men] did marvel."
"Decapolis" was the area southeast of the Sea of Galilee, containing many Gentile settlers. This was a league of 10 Greek-influenced (Hellenized), cities east of the Jordan River (see note on Matt. 4:25).
Jesus seems to have been more willing to make His deeds and identity known in a non-Jewish context. (See also John 4:4-26). In the Capernaum area by contrast, He felt the need to maintain a lower profile (1:34, 44; 3:12). The man tells what Jesus has done, although Jesus told Him to speak of "the Lord," the God of Israel (verse 19).
The folks at home knew just how badly possessed of demons this man had been. They were his neighbors and friends. There had been a miracle, and these people could not deny it. It was only up to the man to tell them who did it and how He did it. They knew it was done.
Here we see in effect, a person giving his testimony to those who know just how bad it had been. Now they would be more receptive of Jesus. There would be no question who He is and that the power of Almighty God brought this miracle about.
Mark Chapter 5 Questions
1. What country did Jesus go to on the other side of the sea?
2. Who met Jesus immediately after He got out of the ship?
3. Where was the man's dwelling place?
4. This man's problem was so great they could not restrain him even with __________________.
5. What really had happened to the man?
6. Who would a person like this harm?
7. How did the man try to destroy himself?
8. What is insanity, usually?
9. What did the man do when he saw Jesus?
10. The unclean spirit in the man called Jesus what?
11. What did he ask Jesus not to do?
12. What did Jesus say to the unclean spirits?
13. What was the name of the demons?
14. Why did these demons not want to leave the country?
15. The devils asked to be cast into what animals?
16. Jesus gave these evil spirits what permission?
17. How many animals were there?
18. What did the keepers of the swine do?
19. What condition was the freed man in when the men of the city saw him with Jesus?
20. What request did the man make to Jesus?
21. What did Jesus answer him?
22. What did the men of the city ask Jesus to do?
23. What witnessed to the home folks more than what the man said?
24. What two things could the man tell the people that they could not readily see?
Mark 5:21 "And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea."
"Unto the other side": Jesus and the disciples returned to the northwest shore of the Sea of Galilee.
We assume that this was Capernaum, because it was across the sea. This is on the edge of the Sea of Galilee, as we said before. Probably, the people were aware that Jesus would return here and were awaiting Him. At any rate, it didn't take long for a crowd to gather.
Mark 5:22 "And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,"
The synagogue officials were those who presided over the elders of local synagogues. Those elder groups, made up of lay officials, were in charge of arranging the services and overseeing other synagogue affairs.
A synagogue ruler was a layman who helped oversee and plan the synagogue services, and also saw to the care of the building. Jairus may have had previous contact with Jesus, who attended synagogue regularly.
We see here, one of the elders of the church came to Jesus. "Jairus" means "he will illuminate". This was a very difficult thing for someone from the Jewish synagogue to do. He humbled himself to Jesus to save his daughter's life. The same account in Matthew says she was even now dead. The account in Luke said she lay dying.
At any rate, her condition was hopeless unless Jesus intervened. The love of this parent overcame all the fear of his friends' laughter. Jairus had seen the miracles in the synagogue and he knew that just one touch from the hand of Jesus did miracles. He wanted his daughter to live and he had come to Jesus as a last resort.
Mark 5:23 "And besought him greatly, saying, My little daughter lieth at the point of death: [I pray thee], come and lay thy hands on her, that she may be healed; and she shall live."
The laying on of hands was commonly associated with healing.
Mark 5:24 "And [Jesus] went with him; and much people followed him, and thronged him."
"Thronged" stresses that people were physically being pushed up against Jesus (see verse 31).
We see here, that the instant Jesus stepped out into the street, the people surrounded Him. The word had traveled far and wide that Jesus was healing and doing all of these miracles.
Mark 5:25 "And a certain woman, which had an issue of blood twelve years,"
"Issue of blood": Denotes a chronic internal bleeding, perhaps from a tumor or other disease (see note on Matt. 9:20).
Mark 5:26 "And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,"
"Suffered many things ... many physicians": In New Testament times, it was a common practice in difficult medical cases for people to consult many different doctors and receive a variety of treatments.
The supposed cures were often conflicting, abusive and many times made the ailment worse, not better. Luke the physician (in Luke 8:43), suggested the woman was not helped because her condition was incurable.
This same account of this woman's illness in Luke said that she had spent all of her money trying to find a cure for this hemorrhaging. This had been going on twelve years and she had given up on help from the physicians. Her only hope was Jesus.
Mark 5:27-28 When she had heard of Jesus, came in the press behind, and touched his garment." "For she said, If I may touch but his clothes, I shall be whole."
"If I may touch but his clothes": The woman's faith in Jesus' healing powers was so great that she believed even indirect contact with Him through His garments (see note on Matt. 9:20), would be enough to produce a cure.
Popular belief had it that a person's dignity and power extend to what he wears.
She felt unworthy for Him to touch her since she was a Gentile woman; but she felt if she might just touch His garment, she would be healed. Her faith was great. Her faith had brought her, in her weakened condition, to be in this crowd that she might touch His garment.
Perhaps the delay was so Jairus' daughter would be dead, and Jesus would show His power to resurrect the dead.
Mark 5:29 "And straightway the fountain of her blood was dried up; and she felt in [her] body that she was healed of that plague."
"Fountain of her blood": The source of her bleeding, with the analogy being to the origin of a spring.
The instant she touched Him, she was healed. She was expecting healing and she received it when it came.
Mark 5:30 "And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?"
"Virtue had gone out of him": Christ's "power", His inherent ability to minster and work supernaturally, proceeded from Him under the conscious control of His sovereign will.
"Who touched my clothes?" Jesus asked this question, not out of ignorance, but so He might draw the woman out of the crowd and allow her to praise God for what had happened.
Jesus is immediately aware that God has exercised His power "(virtue)," through Jesus. The woman's faith has been rewarded.
Jesus knew that healing virtue had gone out of Him. He asked who had received healing. You know there were masses around Him who wanted to be healed. We might ask ourselves why God chose her to heal. It was because of her great faith. Faith pleases God. Jesus felt the healing power of God surge out of Him.
This is so interesting, because so many touched Jesus physically; they were pressed all around Him. Only one touched into His healing power. Her touch was a touch of faith, knowing within herself that one touch would make her whole. Healing is a spiritual gift, but many times it comes with a physical touch of the hand. This touch was the act of faith that it took to activate the miracle.
Mark 5:31 "And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?"
The disciples express impatience or annoyance, perhaps resenting Jesus' delay at a critical time for Jairus' daughter.
We see that Jesus wanted her to publicly proclaim this miracle. She felt as if maybe Jesus would not have bothered with her if she had asked, and she had received this blessing kind of without permission. She was not aware that Jesus would heal or save whosoever will.
Mark 5:32-33 "And he looked round about to see her that had done this thing." "But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth."
The woman would be fearful of a rebuke, since her bleeding rendered her "unclean" according to Jewish law. She ought not to have been mixing in the crowd, nor reaching out purposely to touch a man.
That she owned up openly indicates that her interest lay not only in physical health: she wanted to be right with Jesus Himself. Her faith, not the grasp of her hand, brought restoration to her.
This reminds me of the Scripture (in Romans 10:9). We not only must receive Jesus in our hearts, but confession with the mouth is made unto salvation. She must proclaim this miracle to keep it. Confession is good for the soul, and she had done just that here.
Mark 5:34 "And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague."
"Thy faith hath made thee whole": Jesus' public statement concerning the woman's faith (expressed in verses 28, 33), and its results.
The form of the Greek verb translated "has made you whole", indicates that her healing was complete. It is the same Greek word often translated "to save" (see note on Matt. 9:22), and is the normal New Testament word for saving from sin, which strongly suggests that the women's faith also led to spiritual salvation.
We see here again, that the woman's great faith was what attained her healing for her. The King of Peace spoke peace to her. It appears that this sickness she had, had been a judgment from God (plague). At any rate, she was forgiven and freed from the plague.
Mark 5:35 "While he yet spake, there came from the ruler of the synagogue's [house certain] which said, Thy daughter is dead: why troublest thou the Master any further?"
Obviously, Jesus has intentionally let the time pass in which He might have preserved the girl's life.
In the midst of Jesus' ministering to the woman with the issue of blood, we see the men come to tell Jesus that Jarius' daughter was dead. There must be an impossibility before there can be a miracle. Here they tell Jarius, don't bother Jesus any further, your daughter is dead.
Mark 5:36 "As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe."
"Believe," literally: "Keep on believing." The verb is a command for present, continuous action urging Jairus to maintain the faith he had initially demonstrated in coming to Jesus. Christ knew there was no other proper response to Jairus' helpless situation and He was confident of faith's outcome (Luke 8:50).
We see again, that Jairus was a high official in the synagogue. Jesus reminded him not to doubt, but believe. This was asking a very difficult thing in the sense that in the flesh she was dead. The Spirit can quicken the dead however.
Mark 5:37 "And he suffered no man to follow him, save Peter, and James, and John the brother of James."
"Peter, and James and John" were also chosen to witness the Transfiguration (9:2).
This is the first time Mark gives special status to these 3 disciples. Scripture never explains why these men were sometimes allowed to witness things that the other disciples were excluded from (9:2; 14:33), but the trio did constitute an inner circle within the 12. Even the Greek grammar implies this inner grouping by placing their 3 names under one definite article.
Here again, we see these three chosen out for special things. If Jesus had favorites, these three were them. These three were about to see in action that Jesus had power over death.
Mark 5:38 "And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly."
Professional mourners would be already singing dirges and raising a stir.
"Wept and wailed": In that culture, a sure sign that a death had occurred. Because burial followed soon after death, it was the people's only opportunity to mourn publicly. The wailing was especially loud and mostly from paid mourners (see note on Matt 9:23).
The mourning had already begun. Jesus saw all of this crying and commotion in the house.
Mark 5:39 "And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth."
"Is not dead, but sleepeth": With this figurative expression, Jesus meant that the girl was not dead in the normal sense, because her condition was temporary and would be reversed (see note on Matt. 9:24; John 11:11-14; Acts 7:60; 13:36; 1 Cor. 11:30; 15:6, 18, 20, 51; 1 Thess. 4:13-14).
The girl was in fact dead (verse 35). But Jesus knows her death will be reversed.
We learned, in another account, that this girl was about 12 years old. Jesus was actually telling these people that breathing life into this child again was nothing for Him. He is life.
Mark 5:40 "And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying."
"Laughed him to scorn": This could more literally be translated, "laughing at him" or "were laughing in His face." They understood Jesus' words literally and thought they were absurd, so "laughing" most likely refers to repeated bursts of laughter aimed at humiliating the Lord.
This reaction, although shallow and irreverent, indicates the people were convinced of the irreversible nature of the girl's death and underscores the reality of the miracle Jesus was about to do.
"Put them all out": This was an emphatic, forceful expulsion which showed Christ's authority and was done because the disbelieving mourners had disqualified themselves from witnessing the girl's resurrection.
Then He took Peter, James, John and the parents to the bed where the young girl was lying.
Mark 5:41 "And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise."
"Talitha cumi": Mark is the only gospel writer who recorded Jesus' original Aramaic words. "Talitha" is a feminine form of "lamb," or "youth." "Cumi" is an imperative meaning "arise." As in other such instances, Jesus addressed the person of the one being raised, not just the dead body (Luke 7:14; John 11:43).
We see here, the power of life flowing through Jesus' hand to this child. The power of life and death is in Jesus' hands. Eternal life and death is in His hands as well.
Mark 5:42 "And straightway the damsel arose, and walked; for she was [of the age] of twelve years. And they were astonished with a great astonishment."
Telling her age tells us that this girl was not a baby, but fully old enough to walk. You can imagine how surprised they were when this supposedly dead girl arose and walked.
Mark 5:43 "And he charged them straitly that no man should know it; and commanded that something should be given her to eat."
"No man should know it": Knowledge of the miracle could not be completely withheld, but Christ did not want news of it to spread until after He had left the area, because He knew such news might cause His many Jewish opponents in Galilee to seek Him out and kill Him prematurely.
He also wanted to be known for bringing the gospel, not as simply a miracle-worker. Jesus was no doubt concerned that the girl and her parents not be made the center of undue curiosity and sensationalism.
The crowd would eventually know, of course, that the girl had been raised from the dead. Jesus wants the fact to be concealed for the time being, giving Him time to depart and avoid ostentatious acclaim.
Also, the parents will still be able to keep the details of the resuscitation secret from the scornful unbelievers outside the door. Jesus' custom all along was to make Himself known to earnest seekers, but to conceal His true identity from skeptics.
In another gospel, they were instructed to give her meat. They were not to spread the word. However It would be hard to conceal since so many were there mourning her death and now she was alive.
Just as on resurrection day when all who are in their graves shall hear His voice and come forth, these rejoicing parents had seen their daughter hear His voice and come forth. It will be next to impossible not to tell this wonderful story.
Mark Chapter 5 Continued Questions
1. Where did Jesus go when He left the demoniac man?
2. Who was the ruler of the synagogue who came to Jesus?
3. What show of emotion did he show to Jesus?
4. What was his need?
5. What does Jairus mean?
6. How bad was the little girl?
7. Why did he come to Jesus for help?
8. What happened when Jesus entered the street to go to Jairus' house?
9. How long had the woman had the issue of blood?
10. What had she previously done to get help?
11. What had she said within herself would heal her?
12. When she touched Him, what did Jesus feel?
13. What happened to the woman?
14. What question did Jesus ask that the disciples thought was strange?
15. When was she healed?
16. The woman, fearing and trembling, did what?
17. What made the woman whole?
18. What is a plague?
19. Why did they tell Jairus not to trouble the Master?
20. What two things did Jesus tell Jairus to do?
21. Which three disciples did Jesus allow to go with Him to Jairus' house?
22. What did Jesus do with the onlookers, besides the three disciples and the parents?
23. What did Jesus tell them about the damsel?
24. What did Jesus do to the damsel to revive her?
25. What specific words did He say?
26. What happened?
27. How old was the little girl?
28. The power of life and death is in whose hands?
29. What further words did Jesus tell the parents about the girl, 2 things?
Verses 1-6: Here begins Jesus' final extended ministry to His native area. His rejection there sets the stage for the mission beginning (in verse 7).
Mark 6:1 "And he went out from thence, and came into his own country; and his disciples follow him."
"His own country" is doubtless Nazareth (1:9, 24).
"His disciples": This was not a private, family visit for Jesus, but a time for ministry.
We see here, that even though He had not been readily accepted by His family and friends at Nazareth, Jesus came back here from time to time to try to minister. His family in the flesh still lived in Nazareth. Now all of the disciples had joined Jesus, Peter, James, and John who were present at Jairus' house.
Mark 6:2 "And when the sabbath day was come, he began to teach in the synagogue: and many hearing [him] were astonished, saying, From whence hath this [man] these things? and what wisdom [is] this which is given unto him, that even such mighty works are wrought by his hands?"
"Sabbath" (see note on 2:23). This implies that no public teaching was done until the Sabbath.
"Teach in the synagogue" (see note on 1:21).
"Astonished": The same word as used in (1:22; see note there). However, here the people's initial reaction gave way to skepticism and a critical attitude toward Jesus.
We have mentioned before that whenever Jesus was near a synagogue on Sabbath, He always preached and taught. Here at Nazareth, all of the people think of Him as just a man like them, because they saw Him grow up in the house of Mary and Joseph. They could not visualize Him as God manifest in the flesh, because they knew Him too well.
I can see a little jealousy in the statement "from whence hath this man these things". You see, a prophet is without honor in his own home town. They surely could not believe these miracles which they had been hearing about were done by this fellow they knew so well.
Mark 6:3 "Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Judah, and Simon? and are not his sisters here with us? And they were offended at him."
"Carpenter": The people of Nazareth still thought of Jesus as one who carried on his father's trade (Matt. 13:55), as a craftsman who worked in wood and other hard materials (e.g., stones, bricks). The common earthly position of Jesus and His family caused the townspeople to stumble, they refused to see Him as higher than themselves and found it impossible to accept Him as the Son of God and Messiah.
"Son of Mary": Only here is Jesus called this. The normal Jewish practice was to identify a son by his father's (Joseph's), name. Perhaps that was not done here because Joseph was already dead.
Or because Christ's audience was recalling the rumors concerning Jesus' illegitimate birth (John 8:41; 9:29), a man was called the son of his mother if his father was unknown, and were purposely insulting Him with this title as a reference to illegitimacy.
"Brother of James, and Joses, and of Judah, and of Simon" (see note on Matt. 12:46). These were actual half-brothers of Jesus. "James" was later the leader in the Jerusalem church (Acts 12:17; 15:13; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12), and wrote the epistle of James. "Judas" (Hebrew name "Judah"), wrote the epistle of Jude. Nothing more is known of the other two.
"His sisters": Actual half-sisters whose names are never given in the New Testament. Nothing is known of them, not even if they became believers as the other family members did.
"They were offended at him": The English term "scandalize" comes from the Greek verb translated "were offended," which essentially means "to stumble," or "become ensnared," and fall into a sin (see note on 4:7).
The residents of Nazareth were deeply offended at Jesus' posturing Himself as some great teacher because of His ordinary background, His limited formal education, and His lack of an officially-sanctioned religious position.
Here they were saying, "Who does He think He is? This is the carpenter who worked right here with us." Again, they were saying, how could Jesus be anyone special? They knew His family.
Mark 6:4 "But Jesus said unto them, A prophet is not without honor, but in his own country, and among his own kin, and in his own house."
(See note on Matt. 13:57). Jesus called Himself a prophet, in accord with one of His roles (verse 15; 8:28; Matt. 21:11, 46; Luke 7:16; 24:19; John 6:14; 7:40; 9:17).
"Own house": His own family (John 7:5; Acts 1:14).
Not only Jesus had trouble with this, but every minister who ever lived. The problem is that the family and friends see you grow up around them.
Mark 6:5 "And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed [them]."
"He could there do no mighty work" (Matt. 13:58). This is not to suggest that His power was somehow diminished by their unbelief. It may suggest that because of their unbelief people were not coming to Him for healing or miracles the way they did in Capernaum and Jerusalem.
Or more importantly, it may signify that Christ limited His ministry both as an act of mercy, so that the exposure to greater light would not result in a worse hardening that would only subject them to greater condemnation, and a judgment on their unbelief. He had the power to do more miracles, but not the will, because they rejected Him. Miracles belonged among those who were ready to believe.
The point is not that Jesus was suddenly lacking in ability to do miracles, He does perform a few. Rather He finds contempt and hardness of heart, which are the antitheses of receptivity and faith. Under such circumstances, further disclosure of God's presence in His Messiah is denied.
Mark 6:6 "And he marveled because of their unbelief. And he went round about the villages, teaching."
"He marveled because of their unbelief": "Marveled" means Jesus was completely astonished and amazed at Nazareth's reaction to Him, His teaching, and His miracles. He was not surprised at the fact of the people's unbelief, but at how they could reject Him while claiming to know all about Him. Faith should have been the response in that town in Galilee, the region where Christ did so many miracles and so much teaching.
"Round about the villages": The outcome of Jesus' visit to Nazareth was that He left there and made a teaching tour of other places in Galilee, concluding near where He started (Matt. 9:35).
Only here does Mark speak of Jesus as having "marveled." Resistance to Him is tragically astounding.
God will not force Himself upon anyone. Our free will gets involved in anything we receive from God. Nearly every time someone was healed, Jesus would say, "Your faith has made you whole." Without faith, very little healing went on. He taught in their villages, and they could take it or leave it.
Verses 7-13: "The twelve" are sent out. From (here to 9:50), Jesus and His followers will minister in a wide area well north of Jerusalem.
Mark 6:7 "And he called [unto him] the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;"
"The twelve" (see notes on 3:16-19; Matt. 10:2-4). The 12 disciples were by then a divinely-commissioned, recognized group.
"Send them forth": The form of the Greek verb indicates that Jesus individually commissioned each pair to go out as His representatives.
"Two by two": This was a prudent practice (Eccl. 4:9-12), employed by Jewish alms collectors, by John the Baptist (Luke 7:19), by Jesus on other occasions (11:1; 14:3; Luke 10:1), and by the early church (Acts 13:2-3; 15:39-41; 19:22). The practice gave the disciples mutual help and encouragement and met the legal requirement for an authentic testimony (Deut. 19:15).
"Unclean spirits" (see notes on 1:23; 5:2).
This was the sending forth of the disciples to minister. Notice Jesus sent them by two's. There is ten times the power with two as with one. The important strength they needed was power to overcome Satan and his demons, and we see that Jesus endowed them with power over all evil spirits.
Mark 6:8 "And commanded them that they should take nothing for [their] journey, save a staff only; no scrip, no bread, no money in [their] purse:"
"Staff": The walking stick, a universal companion of travelers in those days, which also provided potential protection from criminals and wild animals.
"Scrip" is a knapsack of some sort. "Purse" is a belt.
They were not to carry things with them to live on. They were to be dressed simply and go by two's.
Mark 6:9 "But [be] shod with sandals; and not put on two coats."
"Shod with sandals": Ordinary footwear consisting of leather or wood soles bound on by straps around the ankle and instep. "Sandals" were necessary protection for the feet in view of the hot, rough terrain of Palestine.
"Not put on two coats": "Tunics" were standard garments of clothing. Men of comparative wealth would wear two, but Jesus wanted the disciples to identify with common people and travel with just minimum clothing.
Jesus' commands make His disciples totally dependent on God. No bread, no bag, not even a coin or second "coat" (tunic), to ward off the night chill - all was calculated to make their initial preaching tour an exercise in radical faith.
Mark 6:10 "And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place."
The disciples were to carefully select where they stayed (Matt. 10:11), but once there, the sole focus was to be on ministry. Contentment with their first host and his accommodations would be a testimony to others while the disciples ministered (1 Tim. 6:6).
Mark 6:11 "And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city."
"Shake off the dust": A symbolic act that signified complete renunciation of further fellowship with those who rejected them (see note on Matt. 10:14). When the disciples made this gesture, it would show that the people had rejected Jesus and the gospel, and were hence rejected by the disciples and by the Lord.
We see that when the disciples entered into a city, they were to pick out a family and move into their home and stay there as long as they were ministering in that city. If the city did not receive the good news of the gospel, they were to shake the filth of the city (dust) off of their feet.
Sodom and Gomorrah were two evil cities destroyed by the Lord in Genesis because of their homosexual activities. We are familiar with the fire and brimstone that fell and destroyed them. Any city which rejected Jesus was in for a similar fate, as we saw in the above verse.
Verses 12-13: "Preacher ... cast out many devils" (compare verse 7). They were heralds of the gospel and had repeated success in expelling evil spirits from people. This demonstrated Christ's power over the supernatural world and confirmed His claim to being God.
Mark 6:12 "And they went out, and preached that men should repent."
"Repent" (see notes on 1:15; Matt. 3:2).
The message is that of Jesus Himself (1:15).
The most important message of any preacher or church is repent. It is wonderful to be healed and wonderful to be freed of demons; but if you don't repent and be saved, it is all for naught. The salvation for mankind is first and foremost, and then his physical well-being.
Mark 6:13 "And they cast out many devils, and anointed with oil many that were sick, and healed [them]."
"Anointed ... many that were sick': In Jesus' day olive oil was often used medicinally (Luke 10:34). But here it represented the power and presence of the Holy Spirit and was used symbolically in relation to supernatural healing (Isa. 11:2; Zech. 4:1-6; Matt. 25:2-4; Revelation 1:4, 12).
As a well-known healing agent, the oil was an appropriate, tangible medium the people could identify with as the disciples ministered to the sick among them.
Verses 14-29: This parenthetical section on "Herod" is inserted for the following reasons:
(1) It elaborates on "John" the Baptist's sudden disappearance from the public scene (briefly mentioned in 1:14), and his death.
(2) The Baptist's martyrdom foreshadows one sort of persecution awaiting Jesus and many of His servants.
(3) The Baptist's loss of ministry is one reason Jesus dispatches the Twelve in their mission (in verses 7-13).
(4) It shows Jesus' fame to be so widespread that it reaches Herod's court.
(5) It reveals the world's blindness to Jesus: while many hold Him in high regard, identifying Him as "Elijah," a "prophet,." Or as the Baptist, they do not esteem Him highly enough; they fail to recognize Him as God's Son.
Mark 6:14 "And king Herod heard [of him]; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him."
"King Herod heard" (see note on Matt. 14:1). The context indicates Herod heard some exciting news centering on Jesus and resulting from the disciples' recent preaching and miracle working in Galilee.
"John the Baptist": The forerunner of Christ (see notes on 1:4-7; Matt. 3:1, 4, 6).
"Herod heard", perhaps due to the disciples' preaching.
The "Him" here was Jesus, and because Herod had John beheaded, he believed Jesus was John resurrected. Herod was afraid of John the Baptist while he was alive, but he was more afraid now that he felt he was risen again. Herodias and Herod were living in adultery in John's views, and this statement was why they had him beheaded.
Mark 6:15 "Others said, That it is Elijah. And others said, That it is a prophet, or as one of the prophets."
"It is Elijah": This identification of Jesus, which probably had been discussed repeatedly among the Jews, was based on the Jewish expectation that the prophet Elijah would return prior to Messiah's coming (see notes on Mal. 4:5; Matt. 11:14; Luke 1:17).
"A prophet, or as one of the prophets": Some saw Jesus as the fulfillment of (Deut. 18:15), the messianic prophecy that looked to the One who, like Moses, would lead His people.
Others were willing to identify Jesus only as a great prophet, or one who was resuming the suspended line of Old Testament prophets. These and the other opinions, although misplaced, show that the people still thought Jesus was special or somehow supernatural.
This was the answer Peter gave Jesus, when Jesus asked him who people said that He was. This Jesus Christ was a man of such unusual characteristics that everyone was giving their opinion of who He was. The Jews were looking for Elijah, so they thought this might be him.
Some of these very names are the names put on Him today. Some believe He was a man, a prophet, or a teacher. But Peter had the answer when he said, "Thou art the Christ, the Son of the living God". Immanuel, means God with us. God caught up in the body of man.
Mark 6:16 "But when Herod heard [thereof], he said, It is John, whom I beheaded: he is risen from the dead."
"John ... he is risen": By this excited, guilt-laden confession, Herod showed that he could not forget the evil he had done in beheading John the Baptist and that his conscience had led him to the eerie fear that John was back from the dead (Matt. 14:1-2; Luke 9:7-9).
You see, Herod's conscience had gotten the best of him, and he just knew this was John who had risen from the grave and was here to take revenge on him for the terrible death he inflicted on John by cutting off his head.
Verses 17-29: Mark gives background for readers who might not be aware of the details behind Herod's and John's relationship, and John's eventual fate.
Mark 6:17 "For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her."
"John ... bound him in prison": Herod kept him fettered while imprisoned, probably at Machaerus, near the northeast shore of the Dead Sea. Herod's intention was to protect John from the plots of Herodias (verse 20).
"Herodias": Herod's niece, the daughter of his half-brother Aristobulus.
"Philip": Herod Philip II, another half-brother to Herod Antipas (the Herod in this passage). Therefore, Philip was also an uncle to Herodias (see note on Matt. 14:3).
Mark 6:18 "For John had said unto Herod, It is not lawful for thee to have thy brother's wife."
"John had said ... it is not lawful": The tense of the Greek verb and Mark's wording imply that John had repeatedly rebuked Herod Antipas in private confrontation that his marriage to Herodias was contrary to Mosaic law (see note on Matt. 14:3; Matt. 3:7-10).
Mark 6:19-20 "Therefore Herodias had a quarrel against him, and would have killed him; but she could not:" "For Herod feared John, knowing that he was a just man and a holy, and observed him; and when he heard him, he did many things, and heard him gladly."
We can see from this, that Herod had great admiration for John. He actually feared John. Possibly, Herod would have repented and been converted, had it not been for Herodias.
"He did many things": This indicates that Herod's interaction with John left him in great internal conflict, a moral struggle between his lust for Herodias and the prodding of his guilty conscience.
Mark 6:21 "And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief [estates] of Galilee;"
"Lords": This term may also be translated "nobles," or "great ones." These were men who held high civil offices under Herod.
"High captains": High-ranking military officials (Greek chiliarchs), who each commanded 1,000 men.
"Chief estates of Galilee": The key social leaders of the region.
Mark 6:22 "And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give [it] thee."
"Daughter of the said Herodias": Salome, her daughter by Philip (see note on Matt. 14:6).
"Danced": Refers to a solo dance with highly suggestive hand and body movements, comparable to a modern striptease. It was unusual and almost unprecedented that Salome would have performed in this way before Herod's guests (Est. 1:11-12).
Mark 6:23 "And he sware unto her, Whatsoever thou shalt ask of me, I will give [it] thee, unto the half of my kingdom."
"Unto the half of my kingdom": This was an exaggeration designed to enhance his previous statement of generosity. As a Roman tetrarch, Herod actually had no "kingdom" to give.
Mark 6:24-25 "And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist." "And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist."
The use of a "charger" perhaps indicates Herodias's warped humor on that festive day when she could get even with her husband and be rid of John
Mark 6:26 "And the king was exceeding sorry; [yet] for his oath's sake, and for their sakes which sat with him, he would not reject her."
"For his oath's sake": Herod, as a monarch, felt bound because oaths were considered sacred and unbreakable (see notes on Matt. 5:34; 14:9).
Mark 6:27 "And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,"
"Executioner": Originally meant spy or scout, but came to describe a staff member of a Roman tribune. They served as couriers and bodyguards as well as executioners. Herod had adopted the custom of surrounding himself with such men.
Mark 6:28 "And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother."
It is really not hard to understand why Herod would feel guilty. Not only did he have John the Baptist killed, but for no reason at all; just to save face with his friends. This Herodias was even more evil than Herod.
Loose promises can get a person in a terrible situation, and that was exactly what happened to Herod. There was no way to take it back, it was done, and Herod would have to live with his conscience. We dealt with this more fully in the 14th chapter of Matthew. You may desire to read more about it there.
Mark 6:29 "And when his disciples heard [of it], they came and took up his corpse, and laid it in a tomb."
These disciples (in verse 29), were John the Baptist's disciples that buried him in a tomb. Jesus' disciples that He had sent out came back and reported all the healings, deliverances, and preaching they had done. Whether John's death prompted an early return or not, the Scriptures do not say. This had to have stirred them up somewhat, however.
Verses 30-56: Jesus' influence broadens through additional miracles.
Mark 6:30 "And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught."
The "apostles" (here used, most likely, in a nontechnical sense, meaning "ones sent out" or "emissaries"), report to Jesus.
Mark Chapter 6 Questions
1. What was meant by Jesus' own country?
2. Why did Jesus come back several times to His own land to minister?
3. When did Jesus begin to teach in the synagogue?
4. What effect did this have on the local people?
5. Why did the people of Nazareth treat Him as if He is just a man?
6. The statement "from whence hath this man these things" showed they were what?
7. In verse 3, who do they call Jesus?
8. Where is a prophet without honor?
9. What did their unbelief keep Him from doing?
10. What were the only two things He did?
11. What is involved in everything we receive from God?
12. Who did Jesus send out two by two?
13. What power did Jesus give them?
14. What were they to take with them to live on?
15. Where were they to live?
16. What if the city didn't accept them?
17. What did these disciples preach?
18. What is the most important message for preachers even today?
19. Why had King Herod heard of Him?
20. Who did Herod think Jesus was?
21. Who did most believe Jesus was?
22. Who did Peter say He was?
23. Herod believed John the Baptist had ________ __________ ______ _____ ________.
24. What terrible thing had Herod done to John?
25. If Herod was afraid of John, why did he carry out this hideous crime against him?
26. Who came for John the Baptist's body?
27. When Jesus' apostles gathered to Him, what did they report?
Verses 31-32: Jesus recognizes their need for a break.
Mark 6:31 "And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat."
"Ye yourselves": Jesus' invitation for a retreat into the desert was restricted to the 12. He knew they needed rest and privacy after their tiring ministry expedition and the continuing press of the people.
We see from this, that even ministers of God should find a time and go aside and rest. These disciples had been out ministering from village to village and this terrible thing with John the Baptist had just happened, as well. This was supposed to be a time of rest and relaxation.
Mark 6:32 "And they departed into a desert place by ship privately."
"They departed ... by ship privately": The disciples obeyed Jesus' proposal, departing from His headquarters in Capernaum using the same boat as in 5:2.
Mark 6:33 "And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him."
"Ran afoot": The direction (toward the northeast shore of the lake) and speed of the boat, along with the immediate lack of other available boats, caused the crowd to follow by land.
"Came together unto him": Contained only in Mark's account, this does not necessarily mean everyone arrived before the boat, because the land distance was probably 8 miles, twice as far as the 4 miles the boat had to travel.
Rather, those young and eager in the crowd were able to outrun both the rest and the boat (probably because it encountered no wind or a contrary wind) and actually arrive at the shore before the boat (Matt. 14:13-14, Luke 9:11; John 6:3, 5).
We see, here, that the fame of Jesus had spread so widely that even in this hiding place the multitude had found Him and gathered to Him.
Mark 6:34 "And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things."
"Moved with compassion": See note on Matt. 9:36.
"Sheep not having a shepherd": An Old Testament picture (Num. 27:17; 1 King 22:17; 2 Chron. 18:16; Ezek. 34:5) used to describe the people as helpless and starving, lacking in spiritual guidance and protection, and exposed to the perils of sin and spiritual destruction.
Even though Jesus was headed to the desert to rest and recuperate with the disciples, His heart was still moved by these people with such great needs. The scribes really could not have been called shepherds, because the good and welfare of the sheep was not their purpose.
Jesus was never too busy to help them, and He is never too busy to help us in our needs. Jesus is the great Shepherd. His concern is for His sheep.
This next part of Mark, right here, is so important that this same miracle is told in all four of the gospels. This really made an indelible picture in the minds of those who saw it. Now we will get into the story of the five loaves of bread and the two fishes.
Mark 6:35-36 "And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time [is] far passed:" "Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat."
Jesus had probably set the scene for this whole thing so that He could show this great miracle to the people and to the disciples. He knew it was a desert place. He had ministered late; so there would be no chance to go for food, and the people would be very hungry, as well.
The disciples had not yet learned that no situation was impossible to Jesus. The disciples could only think of the physical, so they suggested that Jesus send them away into the country round about to buy food.
Mark 6:37 "He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?"
"Two hundred pennyworth": (Denarii) A single denarius (see note on Matt. 22:19) was equivalent to a day's pay for the day laborer (Matt. 20:2). "Two hundred" would therefore equal 7 month's wages and be quite beyond the disciples' (or any average person's) means.
The Roman denarius, a silver coin used in Palestine. A "pennyworth" amounted to the wage for one day of a rural worker's labor.
Jesus, just matter of factly said, feed them. This "two hundred penny" was actually the wages of a man for 200 days, so it truly was a large amount of money. This crowd was so large, even this large amount might not even be enough.
Mark 6:38 "He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes."
"Loaves": Literally "bread-cakes" or "rolls."
Jesus already knew how much there was, but asked them to make a point. Their answer was five loaves. The number five, as we have said before, means "grace". This people would be fed by the grace of God.
Mark 6:39 "And he commanded them to make all sit down by companies upon the green grass."
"Green grass": This detail indicates it was the spring rainy season, before the hot summer would have turned the grass dry and brown.
Mark 6:40 "And they sat down in ranks, by hundreds, and by fifties."
"In ranks, by hundreds, and by fifties": A symmetrical seating arrangement, possibly 50 semi-circles of 100 people each, with the semi-circles one behind the other in ranks. Such an arrangement was familiar to the Jews during their festivals, and it made food distribution more convenient.
In the Matthew account, it seems that just the men were numbered. A rank here is, possibly, "one hundred".
Mark 6:41 "And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave [them] to his disciples to set before them; and the two fishes divided he among them all."
"Looked up to heaven": A typical prayer posture for Jesus (7:34; Luke 24:35; John 11:41; 17:1). Heaven was universally regarded as the Father's dwelling place (Matt. 6:9).
Judaism forbade taking food without thanking God.
Mark 6:42 "And they did all eat, and were filled."
"All eat and were filled": The hunger of everyone in the crowd was completely satisfied (John 6:11).
Jesus prayed over this food as He breaks it and distributed it. This reminds me so much of the widow who fed Elijah during the famine.
1 Kings 17:9-16 tells the story. Verse 14 pretty well tells how the barrel of meal and the cruse of oil kept replenishing itself, even though there was just enough meal and oil for one meal when they started going to the cupboard the first time. Each time they went back; God had placed enough for another meal, and this went on until the famine was over.
1 Kings 17:14 "For thus saith the LORD God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day [that] the LORD sendeth rain upon the earth."
You see, in both instances, God multiplied the food until all the need was met.
Mark 6:43 "And they took up twelve baskets full of the fragments, and of the fishes."
"Twelve baskets full": The "baskets," apparently the same ones used to bring the food, were small wicker containers like the ones the Jews used to carry food.
Mark 6:44 "And they that did eat of the loaves were about five thousand men."
Five thousand would be an immense crowd, towns like Capernaum and Bethsaida numbering perhaps only two to three thousand inhabitants. But they were all filled, and there was an excess of food remaining - and the number does not include women and children.
This means that there were actually over 10,000 people who ate counting the women and children. Whether the twelve baskets had something to do with the twelve disciples, I know not. We see from the amount of leftovers that all of these people were full with extra left over.
We might, also, realize from this that Jesus is the Bread of Life, and whosoever will can partake. There is always enough for more.
Verses 45-52: In the wake of the miraculous feeding, Jesus performs yet other wonders, namely walking on the lake and stilling a gale.
Mark 6:45 "And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people."
"The ship": See note on verse 32.
"Bethsaida": A town on the west side of the Sea of Galilee and south of Capernaum (Matt. 11:21).
We see from this, that the Lord had sent them out on the sea so that He could show them another type of miracle. They could learn more of His nature, and they could learn to have stronger faith in Him.
Mark 6:46 "And when he had sent them away, he departed into a mountain to pray."
"A mountain": The entire east side of the Sea of Galilee is mountainous with steep slopes leading up to a plateau. Upon one of the slopes was a good place to pray, away from the crowd (John 6:15).
We see from this, the necessity to get alone and talk to God. God wants us to have time alone with Him when there is no one there, but Him and you. In the hurry up life we live in, most people will just not take time to pray alone. This prayer is the most effective, because God knows you are praying just for His benefit (no one else hears).
If the Lord Jesus needed to pray, think how badly we need to pray.
Mark 6:47 "And when even was come, the ship was in the midst of the sea, and he alone on the land."
"Midst of the sea": Normally in traveling across the northern end of the lake they would have been within one or two miles of shore. But on that occasion, the wind had carried the boat several miles south, closer to the center of the lake (Matt. 14:24).
The scene was set for the great miracle. Jesus would show them and us (who are on the great sea of life struggling to make it), that our strength is not in ourselves, but in Him. They were paddling their hearts out trying to make it to the other side. We are struggling with the trials (sea) of this life trying to somehow make it to the other side (heaven).
Mark 6:48 "And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them."
The "fourth watch" was from 3 to 6 a.m.
"Walking upon the sea": The verb's tense depicts a steady progress, unhindered by the waves.
"Would have passed by them": The more literal rendering "desired to come alongside of," indicates Jesus' intention here. He wanted to test the disciples' faith, so He deliberately changed course and came parallel to the boat to see if they would recognize Him and His supernatural powers and invite Him aboard.
We see a very stressful situation; they were rowing as hard as they could, but the west wind was blowing so hard that they were making no headway at all. This fourth watch is the darkest of the night, just before the dawn. This, too, has great significance; because in our darkest hour, the Lord will come to our rescue.
Mark 6:49 "But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:"
"Spirit" here means an apparition or a ghost. A ghost or an apparition or imaginary creature. The Greek term gives us the English "phantom." Because of the impossibility of such an act and their fatigue and fear in the stormy conditions, the 12, even though each one saw Him, did not at first believe the figure was actually Jesus.
They cried out for His help. This is exactly when the Lord will help us, as well. He will help us when we realize that we need Him and cannot do it by ourselves. We know that they had never seen a person walking on the water before. It frightened them.
Mark 6:50 "For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid."
"Be of good cheer": This command; always linked in the gospels to a situation of fear and apprehension (10:49; Matt. 9:2, 22; 14:27; Luke 8:48; John 16:33; Acts 23:11), urged the disciples to have a continuing attitude of courage.
"It is I": Literally "I AM". This statement clearly identified the figure as the Lord Jesus, not some phantom. It also echoed the Old Testament self-revelation of God (Exodus 3:14).
"Troubled" speaks of abject terror. Spirits of the night were thought to portend disaster.
He immediately told them not to fear. We studied in Matthew how at this same occasion, Peter walked on the water. He tells us, "Fear not, I am with thee even unto the end of the earth".
Mark 6:51 "And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered."
See the disciples' earlier response (4:41).
Just as in this ship tossed by the sea, we will find when we are tossed by the sea of life and we ask Jesus to come aboard, it brings peace. A troubled life needs Jesus to step in and bring the peace which passes understanding.
Mark 6:52 "For they considered not [the miracle] of the loaves: for their heart was hardened."
"They considered not ... the loaves": An explanation of the disciples' overwhelming astonishment at what had just happened. Because they misunderstood the real significance of that afternoon's miracle, they could not grasp Jesus' supernatural character as displayed in His power over the lake.
"Their heart was hardened": 8:17. The disciples' minds were impenetrable, so that they could not perceive what Christ was saying (4:11-12). This phrase conveys or alludes to rebellion, not just ignorance (see note on 3:5).
The disciples' terror and confusion were rooted in not perceiving the true significance of Jesus' words and deeds. They were unable to grasp that He was the divine Son of God, the Lord incarnate.
It is amazing, to me, that these disciples so quickly had forgotten about the miracle of the feeding of the 5000. We, today in our church forget so fast the miracles; and we tend to say, "Jesus, what have you done for me in the last five minutes?"
Verses 53-56: This scene summarizes Jesus' wondrous and compassionate activity.
Mark 6:53 "And when they had passed over, they came into the land of Gennesaret, and drew to the shore."
They had wanted to land at Bethsaida (verse 45), but the wind blew them off course.
Gennesaret means a "fertile garden". This was on the shore of the Sea of Galilee. See note on Matt. 14:34.
Mark 6:54 "And when they were come out of the ship, straightway they knew him,"
By this time, Jesus had gained fame throughout the region.
When Jesus got off the boat, the people already knew Him.
Mark 6:55 "And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was."
It seems that His fame had already spread throughout this region; and now that He was here, people ran quickly and brought everyone who was sick or crippled to Him. They believed that even if they could touch His garment, they would be healed; and that was just what happened.
Mark 6:56 "And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole."
Open spaces, usually just inside city walls or near city centers where people congregated for various business and social purposes. Here the term might indicate its original meaning of any place where people generally assembled. The people brought the sick to such locations because Jesus was more likely to pass by.
"Border of his garment": See note on 5:28.
Their faith was activated as they touched His garment, and He healed everyone who believed strong enough to reach out to Him. Their faith touched Him, and He healed them. All we must do is reach out to Jesus and believe, and He will help us, too.
Mark Chapter 6 Continued Questions
1. In verse 31, what can we learn about ministers of God?
2. When Jesus went to this desert place, what did the people do?
3. When Jesus saw the multitude, how did He feel toward them?
4. What did He see them as?
5. Why were the scribes not called shepherds?
6. Who is the great Shepherd?
7. What two things did the disciples tell Jesus was the condition of the people before the miracle of the bread and fishes?
8. How much money did the disciples have altogether?
9. How many days work was this amount?
10. How much food did they find among the people?
11. The number five is symbolic of what?
12. Why was the green grass mentioned?
13. How were the people grouped?
14. What did Jesus do before He distributed the food?
15. Who, in I Kings, saw the food miraculously multiplied?
16. How many men were fed?
17. How much food was left over?
18. Where did Jesus send the disciples after the miracle feed?
19. Why had Jesus sent them away?
20. Where did Jesus go and why?
21. Why is a prayer, when you are alone with God, so effective?
22. What does this ship in the midst of the sea symbolize in our lives?
23. When is the fourth watch of the night?
24. When they saw Jesus walking on the water, what did they think?
25. When they were frightened, what two things did Jesus tell them?
26. When Jesus got into the ship, what happened?
27. What had the disciples forgotten?
28. What does Gennesaret mean?
29. What happened when Jesus and the disciples got to the shore?
30. Who did Jesus heal?
Mark 7:1 "Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem."
"Pharisees ... came from Jerusalem": This delegation of leading representatives of Judaism came from Jerusalem probably at the request of the Galilean Pharisees.
"Scribes" (see notes on 3:22; Matt. 2:4).
Jerusalem was to Judaism what Rome is to Roman Catholicism. Officials from the city of Zion were sent out to monitor the activities of this miracle-worker in Palestine's hinterland (see also 3:22).
These scribes and Pharisees were actually spies sent from Jerusalem to find fault with whatever Jesus was doing. They were jealous of Jesus, because He had power in His ministry; and they were afraid that the people would follow Him, instead of coming to the temple.
Verse 2, here, shows that they were just trying to pick up any little thing they could, and make a big issue of it.
Mark 7:2 "And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault."
"Unwashen": The disciples of Jesus were being accused of eating with hands that had not been ceremonially cleansed, and thus had not been separated from the defilement associated with their having touched anything profane.
This had to do with all the ceremonial washings of the Hebrews. This really had nothing to do with physical cleanliness.
Mark 7:3 "For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders."
"Wash": This washing had nothing to do with cleaning dirty hands but with a ceremonial rinsing. The ceremony involved someone pouring water out of a jar onto another's hands, whose fingers must be pointing up.
As long as the water dripped off at the wrist, the person could proceed to the next step. He then had water poured over both hands with the fingers pointing down. Then each hand was to be rubbed with the fist of the other hand.
"Tradition of the elders": This body of extrabiblical laws and interpretations of Scripture had, in actuality, supplanted Scripture as the highest religious authority in Judaism (see note on Matt. 15:2).
Certain unwritten traditions had come to be regarded as equal in authority to the Old Testament itself.
It seems that this teaching of washing or rubbing hands together was a tradition and not a law, even though it was included in the Talmud. The "Talmud" is a body of Hebrew civil and canon laws based on the Torah of Moses. The Torah is the first five books of the Old Testament.
Mark 7:4 "And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables."
See note on 6:56.
These Jews were so class conscious, that they felt they needed to wash off the uncleanness of the lower class people they had touched. They were over-concerned about washing the physical and not aware at all of the need to clean up inside.
Verses 5-6: The concern was not with dirty hands, but with how Jesus' disciples were ignoring Jewish tradition and thereby becoming ceremonially unclean.
Mark 7:5 "Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?"
"Why, walk not thy disciples ... ?" The Pharisees and scribes went to the disciples' Master for an explanation of the disciples' allegedly disgraceful conduct. In reality they were accusing Jesus of teaching His disciples to disobey the traditions of the elders.
"Unwashen hands" (see note on verse 3).
Notice here, that they said tradition. It reminds me so much of doctrine. Really, what I call knit-picking. They were majoring on things that were not even God's teachings: not sin in their lives, but formality.
Mark 7:6 "He answered and said unto them, Well hath Isaiah prophesied of you hypocrites, as it is written, This people honoreth me with [their] lips, but their heart is far from me."
"Hath Isaiah prophesied" (Isaiah 29:13), is quoted almost word for word from the Greek translation of the Old Testament (LXX). Isaiah's prophecy perfectly fit the actions of the Pharisees and scribes (See note on Isa. 29:13).
"Hypocrites": Spiritual phonies (see note on Matt. 6:2). They followed the traditions of men because such teaching required only mechanical and thoughtless conformity without a pure heart.
Hypocrites is a strong word, it means they were pretending to be following the Lord, when what they were really doing was pleasing their flesh. This is a good description of what many Christians are doing today. On the one hand, they claim to be Christians, but they are living to please the flesh.
Mark 7:7 "Howbeit in vain do they worship me, teaching [for] doctrines the commandments of men."
"Howbeit" means "nevertheless".
This sort of Christianity is surface. It is not from the heart. He told them that their doctrines were what served their own desires and really had nothing to do with the wishes of God. Even church doctrines should not be based on one or two Scriptures, but should be taken from Jesus' own Words (written in red in the Bible), and from a balanced look at the entire Bible.
Verses 8-9: Years of tradition, Jesus is saying, had brought some Jewish religious practices into conflict with the far older commands of the Old Testament. Too many were substituting modern religious custom for divinely revealed truth.
Mark 7:8 "For laying aside the commandment of God, ye hold the tradition of men, [as] the washing of pots and cups: and many other such like things ye do."
"Commandment of God ... Tradition of men": Jesus first accused them of abandoning all the commandments contained in God's Word. Then He charged them with substituting God's standard with a humanly designed standard (see note on Matt. 15:2).
Here we see a direct reprimand from Jesus toward these believers in name only. Tradition has nothing to do with real worship.
Mark 7:9 "And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition."
The tradition of men and the commandments of God are two different things.
Mark 7:10 "For Moses said, Honor thy father and thy mother; and, Whoso curseth father or mother, let him die the death:"
"Moses said": Quoted from (Exodus 20:12; the fifth commandment), and (Exodus 21:17). Both refer specifically to the duty of honoring one's parents, which includes treating them with respect, love, reverence, dignity, and assisting them financially. The second quotation indicates how seriously God regards this obligation.
Verses 11-12: Jews could evade responsibility to parents by declaring their substance "Corban," "devoted to God." Religious leaders evidently condoned this clear circumventing of both the letter and the intent of the Old Testament.
Mark 7:11 "But ye say, If a man shall say to his father or mother, [It is] Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; [he shall be free]."
"Corban": A Hebrew term meaning, "given to God." It refers to any gift or sacrifice of money or goods an individual vowed to dedicate specifically to God. As a result of such dedication, the money or goods could be used only for sacred purposes.
Mark 7:12-13 "And ye suffer him no more to do ought for his father or his mother;" "Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye."
"None effect through your tradition": "Invalidating" means "to deprive of authority" or "to cancel." The "tradition" in question allowed any individual to call all his possessions "Corban" (see note on verse 11). If a son became angry with his parents, he could declare his money and property "Corban."
Since Scripture teaches that any vow made to God could not be violated (Num. 30:2), his possessions could not be used for anything but service to God and not as a resource of financial assistance for his parents.
But Jesus condemned this practice by showing that the Pharisees and scribes were guilty of canceling out God's Word (and His command to honor one's parents), through their tradition.
Jesus' quarrel was not with God's word, but with human misuse of it.
Jesus gave one specific Commandment that Moses gave the people from God that they had twisted around for their own convenience. This was not the only thing they had changed, but it was just an example of the many things they had changed to suit themselves.
We see in our day people getting away from the teachings in the Bible by saying, "That was for a long time ago, not our day." Jesus is the same yesterday, today, and forever. The truth never changes.
One of the worst things happening today is the tearing down of the home and marriage. With God, there are no alternate lifestyles. He ordained one woman for one man, marrying and building a family. Anything else is not God's will.
I too, just gave one example of a society on a down hill run to hell. There are many compromises God will not tolerate. Just because everyone else (tradition), is doing something, doesn't make it right.
Mark 7:14 "And when he had called all the people [unto him], he said unto them, Hearken unto me every one [of you], and understand:"
It is God's will that we all hear and understand. Some people reject the message that Jesus has for us. That is why it says, "Hearing, they will not hear". They must receive the message inside of them for them to truly understand and receive Jesus and His teachings.
Mark 7:15 "There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man."
Jesus was speaking, here, of eating and drinking really not defiling you. This whole statement was to tell them that the things that were in a man's heart which bring words out of his mouth is really what tells what he really is. Nasty words stemming from an evil heart defile a man. The mouth is an instrument of life or death.
In Romans 10:9-10, you can easily see that what you say is terribly important to salvation.
Mark 7:16 "If any man have ears to hear, let him hear."
This verse does not occur in the best manuscripts.
This is that ear of understanding. Everyone has ears that hang on the side of their head, but the ears Jesus was speaking of are ears to the heart.
Mark 7:17 "And when he was entered into the house from the people, his disciples asked him concerning the parable."
You see, Jesus spoke in parables, so that the lost world who had no love for God could not understand. The Holy Spirit has to open our understanding for us to truly understand. Jesus would teach the disciples while He was with them.
Verses 18-19: Once again Jesus challenges His disciples with searching questions.
Mark 7:18 "And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, [it] cannot defile him;"
"Defile him": See note on verse 2.
Jesus almost scoldingly says, "Don't you understand this very simple thing".
Mark 7:19 "Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?"
Since food is merely physical, no one who eats it will defile his heart or inner person, which is spiritual. Physical pollution, no matter how corrupt, cannot cause spiritual or moral pollution. Neither can external ceremonies and rituals cleanse a person spiritually.
By overturning the tradition of hand washing, Jesus in effect removed the restrictions regarding dietary laws. This comment by Mark had the advantage of hindsight as he looked back on the event, and was no doubt influenced by Peters' own experience in Joppa (See note on Acts 10:15).
Jesus had already taught them that no food was unclean, if prayer was said before they ate it. Food just passes through the body and goes out in the draught, so that could not possibly hurt anyone. The bitter thoughts that originate in the heart and are spoken out the mouth destroy people
Mark 7:20 "And he said, That which cometh out of the man, that defileth the man."
"That which cometh out of the man": A person's defiled heart is expressed in both what he says and what he does (see note on Matt. 15:11; 12:34-37).
"Defileth" (see note on verse 2).
Many apparently thought that the food itself forbidden by parts of the Old Testament (see Lev. chapter 11), rendered the eater unclean. Jesus is not challenging the accuracy of the Old Testament. He is pointing out that what one produces from, not what he takes into himself, is the essence of human sin.
In context, Jesus is pointing out the futility of seeking spiritual salvation by means of ritual observances, like dietary laws, which are incapable of purifying the heart (i.e., the moral life). A clean heart is something different from a properly cared-for digestive tract.
Mark 7:21-22 "For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders," "Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:"
"Fornications": Literally illicit sexual activity.
"Lasciviousness": Literally unrestrained, shameless behavior.
The heart of man is what he is. We will find as these Bible studies go on, that the heart is either desperately wicked or pure. There are no other ways. In a heart that is wicked, all of these sins that Jesus mentioned stem from this wicked heart.
We have said throughout all of these Bible studies that man is a spirit. He lives in a body, and he has a soul. The spirit of man wants him to live for God, and his flesh lusts after the evils of the world. Man, or mankind, is a free moral agent and can choose to be evil, or choose to follow God. The will of man will follow either the spirit or the flesh. It will not, and cannot do both.
Mark 7:23 "All these evil things come from within, and defile the man."
The sins mentioned (in verse 21 and 22), above, are the call of the flesh. A person who has turned himself over to the lusts of the flesh will do these sins. The heart of the evil man obeys the flesh. This was what Jesus was saying here.
Mark Chapter 7 Questions
1. Where had the scribes and Pharisees of verse 1 come from?
2. Who were they really?
3. What picky little thing did they say the disciples did that was wrong?
4. Washing the hands over and over done by the Jews was not a law, but ____________ of the _________.
5. Where is this included?
6. What besides hands did they wash as part of the ceremony?
7. What question did these scribes and Pharisees ask Jesus about the disciples?
8. They were majoring on things that were not even God's teachings. They were _____________.
9. What had Isaiah said about these hypocrites?
10. Where in Isaiah is this found?
11. Jesus was really telling them that their doctrines were to serve what?
12. What should church doctrines be based upon?
13. Jesus said laying aside the commandments of God that hold the ____________ of ______.
14. What had Moses taught them to do?
15. How had they twisted this to satisfy their own needs?
16. What is Corban?
17. How do people of our day get away from the teaching of the Bible?
18. What is God's plan for man and woman?
19. In verse 14, what plea was Jesus making to the people?
20. What defiles a man?
21. What did He mean by "If any man have ears to hear, let him hear..."?
22. What did the disciples ask Jesus?
23. In verse 18, Jesus scolded them for what?
24. What destroys people?
25. Name five or more sins which proceed from the heart?
26. What two opposite ways can the heart be?
27. What part of man wants to live for God?
28. What part of man wants to live in sin?
29. What controls which way the man goes?
30. The heart of an evil man obeys what?
Verses 7:24 - 8:26: Jesus cares for and corrects various people.
Mark 7:24 "And from thence he arose, and went into the borders of Tyre and Sidon, and entered into a house, and would have no man know [it]: but he could not be hid."
"Tyre" (see note on 3:8).
"Would have no man know it": Jesus did not seek a public ministry in the area. It is likely He wanted time to rest from the pressure of the Jewish leaders and an opportunity to further prepare the disciples for His coming crucifixion and their ministry.
Jesus and the disciples seek the privacy that has already eluded them twice (6:32-33, 53-54).
This was immediately after He had explained to the disciples about the wicked heart. The "He" here is Jesus. He left Galilee for a short time. Tyre was the capital of Phoenicia near Judea. This appears to be when Jesus had left the Jews and had gone to the Gentiles.
He possibly went to a friend's home to rest for just a little bit, and perhaps, He thought the scribes and Pharisees would not follow Him there. His fame had already spread here as well, and there would be no way for Him to get away where no one knew Him.
Mark 7:25 "For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:"
"Unclean spirit": A demon (see note on 1:23; Matt. 15:22).
The woman's behavior indicates both reverence and desperation.
This woman was not a Jew. She loved her daughter more than she feared being run off. Most mothers would have been terribly concerned about a daughter with an unclean spirit. This woman humbled herself by falling at the feet of Jesus.
Mark 7:26 "The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter."
"Greek": A non-Jew in both her language and religion (see note on Rom. 1:14).
"Syrophenician": The region of Phoenicia at that time was part of the province of Syria. (Matthew 15:22), adds that she was a descendant of the Canaanites.
This is one of Jesus' few known dealings with a Gentile. The woman is from Phoenicia.
We see from this, that this was a Gentile; a Syrophenician. She knew what she wanted: Jesus to cast out this devil from her daughter.
Mark 7:27 "But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast [it] unto the dogs."
"First": The illustration Jesus gave was in essence a test of the woman's faith. Jesus' "first" responsibility was to preach the gospel to the children of Israel (Rom. 1:16; 15:8). But that also implied there would come a time when Gentiles would be the recipients of God's blessings.
"The children's bread, and to cast it unto the dogs": "The children's bread" refers to God's blessings offered to the Jews. This picture indicates that the "dogs" (Gentiles), had a place in the household of God, but not the prominent one (see note on Matt. 15:26).
"Dogs": This reference is to dogs that were kept as pets. Jesus was referring to the Gentiles, but He did not use the derisive term the Jews usually employed for them that described mangy, vicious mongrels.
Jesus' reply is not a cruel dismissal but a test of the woman's resolve, persistence, and faith.
"Children" would be either Israel (See Matt. 15:24), or the disciples. If the latter, Jesus is saying "Can you not leave us in peace? The disciples are weary."
"Dogs" is literally "doggies," household pets that would spend mealtimes beneath the table.
Jesus was speaking to her about coming to the Jews first. He didn't come out and say no, but He told her that He was to take care of the Jews first. Every non-Jew was thought of by the Jews as a dog at the time of this writing. He was just saying, "I can't neglect the chosen children to help those away from God".
Mark 7:28 "And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs."
"Yes, Lord": Indicative of the woman's humble faith and worshipful attitude. She knew she was sinful and undeserving of any of God's blessing. Her response was characterized by a complete absence of pride and self-reliance, which Jesus answered by granting her request (verses 29-30).
The woman responds with insight into Jesus' patient grace. She turns His own words back on Him.
This was a very wise woman. She did not argue with Him, she in fact agreed. Then she admitted to being unworthy. She was humble. She was willing to take the crumbs that fell from the table, knowing that even this would be the most powerful food she had ever eaten.
She was saying: "Lord, in the face of all the wonderful miracles, this is just a crumb compared to that". Her humbleness and faith won Him over. In another Scripture He said, "Woman your great faith". Here we see Jesus moved by this.
Mark 7:29 "And he said unto her, For this saying go thy way; the devil is gone out of thy daughter."
Her reply was evidence of the quality of her faith.
This Scripture tells us so much. First, that one person can stand in for another to be prayed for. The one being prayed for does not have to be there. We see here also, that devils dwell within people and sometimes must be cast out.
The Scripture nowhere says that the daughter prayed. You can pray for another's deliverance. There need not be any great lapse of time, this was done immediately.
Mark 7:30 "And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed."
The devil had no choice, he had to leave. The daughter was free but exhausted and resting on the bed. The mother expected a miracle and got one. It was almost as if Jesus came there to do just this one miracle.
Mark 7:31 "And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis."
"Departing from the coasts of Tyre ... Sidon ...Sea of Galilee": Jesus traveled 20 miles north from Tyre and passed through Sidon, which was deep into Gentile territory. From there He went east, crossed the Jordan, and traveled south along the eastern shore of the Sea of Galilee.
Peter's home was next to the Sea of Galilee. He went near there often. Whether to rest or because it was familiar territory, I cannot say. It seems He didn't go straight back but took a little side trip.
Mark 7:32 "And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him."
This person was not totally dumb but, because of the impediment in his speech, we know that he had been deaf for a long time and had what we call tongue tied.
Just one touch of Jesus' hand would make him whole. These people were aware of Jesus' ability to heal. His fame had spread throughout the land; and they knew for sure that if the Lord would touch him, he would be made whole and able to hear and speak clearly.
Mark 7:33 "And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;"
"Put his fingers into his ears": Because the man could not hear, Jesus used His own form of sign language to tell him that He was about to heal the man's deafness.
"And he spit and touched his tongue": Also a form of sign language in which Jesus offered the man hope for a restored speech.
This was a very dramatic healing. Jesus, in each instance, touched the problem area. This healing was not for the others, this was for this one individual. Jesus heals one at a time. He deals with us on an individual basis. In this, Jesus recognized where the problems were and dealt with the problems one at a time. This prepared the man to receive in both these areas.
Mark 7:34 "And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened."
"Ephphatha": An Aramaic word that Mark immediately defines.
The word for "sigh" appears also (in Romans 8:23 and 2 Cor. 5:2). It reflects Jesus' inner emotional and spiritual fervor as He beseeches God to undo this evil.
This "looking up to heaven" lets this man know where his help came from. Perhaps, the "sigh" was to let the man (and all who read of this in the years to come), know that Jesus truly had compassion for those who were suffering for any reason. He suffers with us.
We know that Jesus is Lord of lords and King of kings and that everything in earth must bow to Him. He commanded these ears and tongue to be opened and not stammer.
Mark 7:35 "And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain."
"String" would be simply that which had inhibited his speech.
We see here, that whatever kept this person deaf and dumb had to obey the voice of Jesus, and this person was made whole.
Mark 7:36 "And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];"
"Tell no man": Although Jesus ministered to Gentiles as the need arose, His intention was not to have a public ministry among them (see note on 1:44).
There was no possible way this man could keep it a secret that he was made totally whole. Suddenly he could hear the birds chirp and the rustling of the leaves when the wind blew. He could hear a baby cry or hear a mother sing a lullaby. His tongue was loosed as well, and you know he talked without stopping.
His praises of the God who did these wonderful things for him had to keep him talking constantly. Those who knew him before constantly asked how this all happened; and of course, he was so proud that he spread the word.
Mark 7:37 "And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak."
Here we see the reaction of those who saw and heard of the wonderful miracle performed in someone they knew. Possibly, many of these people had been going to worship regularly, but had never seen anything like this before.
This one miracle here could cause thousands to flock to Jesus to bring their sick and deformed to be healed. There would certainly be no place for Him to go now where they had not already heard of Jesus' miracles.
Mark Chapter 7 Continued Questions
1. In verse 24, where did Jesus go?
2. Why did He go to this house?
3. What country was this near?
4. What faith background did these people have?
5. What was wrong with the woman's daughter that came to Jesus?
6. When the woman fell at Jesus' feet, what did it show her as?
7. What was the woman's nationality?
8. What did the woman want Jesus to do?
9. What did Jesus answer her at first?
10. What were non-Jews thought of at this time?
11. What humble remark did the woman make to Jesus calling herself a dog?
12. What caused Jesus to answer her prayers?
13. What did Jesus tell her that He had done for her daughter?
14. Does the person being delivered have to be there?
15. What condition did the mother find her daughter in?
16. Where did Jesus go by when he went back to the Sea of Galilee?
17. Who lived near the Sea?
18. What was wrong with the man brought to Jesus?
19. What did they want Jesus to do?
20. What two visible things did Jesus do before He prayed for him?
21. What expression did Jesus make when He looked toward heaven?
22. What does Ephphatha mean?
23. How soon was the man healed?
24. What did Jesus tell them not to do?
25. What did they do?
26. Name some things that he could hear that he had not heard before?
27. How was the astonishment of the people described?
28. What effect would all this fame have?
Verses 1-9: Jesus again feeds a multitude. There are similarities with the account (in 6:44), but also important differences.
Mark 8:1 "In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,"
"Multitude being very great": Probably because of the widespread report of Jesus' healing of the deaf and mute man (7:36).
This seems like a repetition of the story (in chapter 6); but if you notice the details carefully, you will see this was two different occasions. We know this multitude was following the Lord, because of the man who was healed of deafness and had his tongue loosed so he could speak.
Mark 8:2 "I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:"
"I have compassion": Only here and in the parallel passage (Matt. 15:32), did Jesus use this word of Himself. When he fed the 5,000, Jesus expressed "compassion" for the people's lost spiritual condition (6:34). Here, He expressed "compassion" for the people's physical needs (Matt. 6:8, 32). Jesus could empathize with their hunger, having experienced it Himself (Matt. 4:2).
"Been with me three days": This reflects the crowd's eagerness to hear Jesus' teaching and experience His healings (Matt. 15:30). That they were with Him for that time before the miraculous feeding distinguishes this event from the earlier feeding of the 5,000. In which the crowd gathered, ate, and dispersed in one day (Matt. 14:14-15, 22-23).
We could take a lesson from these followers of Jesus. They had been with Him three days listening and learning and many receiving healing. They seemed to have no regard for food or welfare, as long as they could be with the Master. It appears they could have been fasting for three days and nights. They were possibly, afraid to leave, because they might miss a blessing.
Mark 8:3 "And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far."
"Diver" means "some".
The Lord Jesus we see, was impressed with such faithfulness and cared that they might faint along the way. It appears that the fame of Jesus was so widespread that many of these people had come from faraway places.
Mark 8:4 "And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?"
"Whence can a man satisfy these men with bread": Some find the disciples' question incredible in light of the earlier feeding of the 5,000. But it was consistent with their spiritual dullness and lack of understanding (14:21; 6:52).
"Here in the wilderness": The Decapolis (see note on 5:20), region was not as heavily populated as Galilee.
The disciples had still not grasped the miracle of the earlier feeding (6:52). They were unable to imagine what Jesus could do now.
The disciples forgot so quickly. This was another incident. This was not the first incident with the five loaves. Possibly, the point to be made here was that God always supplies our needs (not our wants), if we are His followers. Perhaps this questioning from the disciples was to drive home a point about just how great this miracle was.
The Lord is always caring for His followers, but each of us can look back and pinpoint a time when His care was more obvious than at other times. In the prayer the Lord Jesus taught the disciples it says "Give us this day our daily bread".
You see, the miracle provision is not for just one particular time, but is always available when we are totally concentrated upon the Lord. Perhaps, the mention of this type of miracle (so close to the same miracle a few lessons back), was to show God's continued concern for our necessities.
Mark 8:5 "And he asked them, How many loaves have ye? And they said, Seven."
"Loaves": Flat cakes of bread which could easily be broken into smaller pieces.
It really doesn't matter how many they started with. The Lord could multiply even one into any amount He desired.
Mark 8:6 "And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people."
Matthew, Mark, Luke, and John tell of the 5,000 fed with the five loaves and two fishes. Matthew and Mark tell of the 4,000 fed. These are definitely two separate times. Several things were different in detail. In the first where the 5000 men were fed, started with five loaves of bread and two fishes and wound up with leftovers of twelve baskets full.
Mark 8:7 "And they had a few small fishes: and he blessed, and commanded to set them also before [them]."
Not only were the fishes few, but Mark stresses that they were also small.
Mark 8:8 "So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets."
"Seven baskets": Not the same baskets mentioned in the feeding of the 5,000 (6:43). Those were small baskets, commonly used by the Jewish people to hold one or two meals when traveling. The word here refers to large baskets (large enough to hold a man Acts 9:25), used by Gentiles. What was done with the leftover food is not mentioned. It was likely given back to the people to sustain them on their trip home, since the disciples evidently did not take it with them (verse 14).
Mark 8:9 "And they that had eaten were about four thousand: and he sent them away."
"Four thousand: The number of the men only, not including the women and children (Matt. 15:38). This could indicate at least 16,000 people.
When the 4000 were fed, there were seven loaves and a few fishes and seven baskets full were left. We see that the Lord is not confined to one miracle of a kind. The amazing thing to me, is how quickly the disciples forgot.
Verses 10-13: Jesus declines to satisfy the demands for a "sign" (i.e., proof of His messiahship).
Mark 8:10 "And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha."
"Dalmanutha" This location is not mentioned in any secular literature and only mentioned here in the New Testament. The location is unknown, but clearly in the region near Magdala (Matt. 15:39, Magadan).
Recent archeological work in the area, when the water level of Galilee was at an all-time low; revealed several heretofore unknown anchorages. One small harbor has been found between Magadala and Capernaum which may be Dalmanutha.
Out of all of these disciples with Him, perhaps one had a boat standing by for just this use: when He finished ministering to the people. Many times He would go aside with the disciples. These were the times He taught the disciples about the things they did not understand.
Mark 8:11 "And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him."
"Pharisees" (see notes on 2:16; Matt. 3:7).
"Sign from heaven": The skeptical Pharisees demanded further miraculous proof of Jesus' messianic claims. Not content with the countless miracles He had performed on earth, they demanded some sort of astronomical miracle.
Having already given them more than enough proof, Jesus refused to accommodate their spiritual blindness. The supreme sign verifying His claim to be Son of God and Messiah was to be His resurrection (Matt. 12:39-40).
These Pharisees were evidently not interested in Jesus' message. They sought rather to satisfy their own curiosity, or perhaps to gather further evidence against Him on the supposition that His work was of demonic origin (3:22).
We see by this that the miracles Jesus had done throughout the land were still not proof enough for these Pharisees to make them believe He was the Son of God. Whatever He had done would not have been enough, no matter how great the miracle.
Mark 8:12 "And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation."
"Generation" refers to those Jews living at that time. "This generation" carries a derogatory sense because this particular generation of Jews has rejected Jesus as their Messiah; despite all the evidence provide them.
In (Matthew 16:4), they were not only called wicked, but adulterous, as well. It grieved Jesus deeply that they did not believe Him. There had already been signs enough. Jesus told them again that no other sign would be given.
Mark 8:13 "And he left them, and entering into the ship again departed to the other side."
"The other side": To the northeast shore, where Bethsaida was located (verse 22).
There was no need to stay there and argue with these people who would never believe, so He left.
Verses 14-21: Jesus challenges the "disciples" to deeper discernment. The disciples apparently failed to realize from the feeding of the "five thousand" (6:30-44), and from the feeding of the "four thousand" that Jesus can certainly provide for their needs.
Mark 8:14-15 "Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf." "And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and [of] the leaven of Herod."
"Charged" means "ordered" (see also 5:43; 7:36; 9:9).
"Leaven of the Pharisees and ... Herod": "Leven" in the New Testament is an illustration of influence (see note on Matt. 13:33), and most often symbolizes the evil influence of sin. The "leaven" of the Pharisees included both their false teaching (Matt. 16:12), and their hypocritical behavior (Luke 12:1); the "leaven of Herod Antipas was his immoral, corrupt conduct (6:17-29).
The Pharisees and the Herodians were allied against Christ (3:6).
Crossing by ship would take a good little while, and the disciples would, perhaps, become hungry in the crossing. There was no major food problem, however, because they would be able to get food on the other side. The Lord was not warning about food, but not to get involved in the false doctrine of the Pharisees.
Mark 8:16 "And they reasoned among themselves, saying, [It is] because we have no bread."
The disciples miss the point totally.
Can you believe that they could ever be concerned about lack of bread again when they had seen the miracle of the multiplied bread twice already?
Verses 17-21: Jesus is often portrayed as the gentle, patient Teacher. Here He barrages His followers with a battery of queries worthy of a prosecuting attorney.
Mark 8:17 "And when Jesus knew [it], he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?"
"Why reason ye ... no bread?" Jesus' question rebuked the disciples for completely missing His point (see note on verse 15). He was concerned with spiritual truth, not mundane physical matters.
"Heart yet hardened": I.e., they were rebellious, spiritually insensitive, and unable to understand spiritual truth 3:5; 6:52).
This was actually a scold from Jesus. He knew what they were thinking. They were worried about feeding their own bodies. He said; will you ever realize that I will provide your needs?
Verses 18-21: Jesus' 5 questions further rebuked the disciples for their hardness of heart, and also reminded them of His ability to provide anything they might lack.
Mark 8:18-21 "Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?" "When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve." "And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven." "And he said unto them, How is it that ye do not understand?"
If there ever was a doubt that Jesus miraculously fed two different groups, there should be no doubt after verses 19 and 20. This was a very good question He asked them in verse 21. It is almost unbelievable that they were there for both miracles and still did not believe that He would take care of their needs.
They had their eyes so fixed on their physical needs that they mistook the leaven of the Pharisees for bread that had yeast. The physical meaning of leaven is yeast, but the spiritual meaning is evil doctrine. The Pharisees had not been worried about the needs of the disciples up to this point. My question is; why did the disciples think these Pharisees would give them bread now?
We, like the disciples, must look for and understand the spiritual, and not be so concerned about the physical.
Mark Chapter 8 Questions
1. In verse 1, Jesus saw that the multitude was great and that they had no _________________.
2. Why was this multitude following Jesus?
3. How many days had they been there?
4. Why did Jesus not send them to their own homes?
5. What lesson can Christians today learn from this?
6. What impressed Jesus about these people?
7. What ridiculous question did the disciples ask Jesus?
8. If we are followers of the Lord Jesus, He will supply our ________not our __________.
9. How many loaves did they have?
10. What two things did Jesus do before passing the food to the disciples?
11. How many baskets of leftovers did they pick up?
12. How many were fed?
13. Which Gospels tell of feeding the 5000?
14. Which Gospels tell of feeding the 4000?
15. What was the same area as Dalmanutha?
16. How did Jesus get there?
17. Who came forth and began to question Jesus?
18. What did they want?
19. How did Jesus feel about this?
20. Did He grant their wish?
21. What were these Pharisees called besides wicked?
22. What had the disciples forgotten to take with them?
23. What did Jesus tell the disciples to beware of?
24. What is leaven in this Scripture?
25. What did the disciples reason among themselves?
26. What did Jesus say had happened to their hearts?
27. What question did Jesus ask that we might ask, also?
28. Why did they not understand?
29. What is the author's question about the bread?
30. What must we learn to concentrate more on?
Verses 22-26: This healing of a "blind man," where sight gradually improved until he; "saw" clearly; pictures the disciples' slow but progressive spiritual comprehension. Which climaxes (in verse 29), with their confession of Jesus as Messiah.
The second of Jesus' two miracles recorded only (in Mark 7:31-37). It is also the first of two healings of blind men recorded (in Mark 10:46-52).
Mark 8:22 "And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him."
"Bethsaida" :(see note on 6:45), for the other Bethsaida. This is Bethsaida-Julias, several miles north of the Sea of Galilee and east of the Jordan River.
Bethsaida means place of fish. This miracle was told about only in the book of Mark. It seems that many believed that Jesus must touch the person who had come for prayer for them to get a miracle. The blind man here, was brought by others to get help.
If we were to look at the spiritual side of blindness, surely a friend who wants us to come out of our spiritual darkness and see the Light (Jesus), would have to lead us to the Lord.
Mark 8:23 "And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought."
"Spit on his eyes": This action and Jesus' touching his eyes with His hands (verse 25), were apparently meant to reassure the blind man (who would naturally depend on his other senses, such as touch), that Jesus would heal his eyes (7:33; John 9:6).
Jesus took the blind man by the hand. We see here again, as we did with the deaf man, that Jesus was interested in him as an individual. He separated himself away from the crowds to give total attention to the needs of this one man.
Again, here we see Jesus made direct contact with the part of the man which needed healing. Probably this was so that this would build the man's faith up. Here we see Jesus asked the man if he could see.
Mark 8:24 "And he looked up, and said, I see men as trees, walking."
This touch of the Lord's hand had brought healing. Now this man saw some light. Again, if we were looking at this from the spiritual, we would understand that our being born again and living brand new lives with Jesus requires another touch of the Lord's hand that we might see clearly.
This also brings to me an answer to the question, "Should I pray more than once for the same thing?" The answer is "Yes".
James 5:16 "Confess [your] faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much."
Continue to pray and you will see wonderful results, as we do here in the next verses. The first time the man was looking as if through a glass darkly. His look was distorted, but let's see what a second touch brought.
Mark 8:25 "After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly."
I really believe this second touch of Jesus was so that we would understand to keep praying and not give up if we don't get an immediate answer. He made him look up (give God the glory).
We are told in the Scriptures that there are different operations. Jesus was saying, "There are different ways of doing things with the same results". The Lord does it His way. We see when this man was obedient to the Lord, he was totally restored.
Mark 8:26 "And he sent him away to his house, saying, Neither go into the town, nor tell [it] to any in the town."
"Neither go into the town": Jesus led the blind man out of town before healing him (verse 23), probably to avoid publicity and the mob scene that would otherwise result. Unlike others in the past (1:45; 7:36), he apparently obeyed.
Jesus told the man this so that great multitudes of people would not follow Him just for His healing power. There was really no way to keep this type of miracle a secret though.
Verses 8:27 - 9:50: Jesus' influence expands through intimate self-disclosure. In (verses 27-33), we see the first prediction of Jesus' death (see 9:31; 10:33-34).
Mark 8:27 "And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?"
"Caesarea Philippi": A city about 25 miles north of Bethsaida near Mt. Hermon, not to be confused with the Caesarea located on the Mediterranean coast about 60 miles northwest of Jerusalem.
I really believe this question is of great importance today. Who do you say Jesus is? The answer you give can send you to heaven or hell (Romans 10:9-10). Jesus already knew what was being said, but again, He was making an important point.
Mark 8:28 "And they answered, John the Baptist: but some [say], Elijah; and others, One of the prophets."
"Elijah" (see notes on 6:15; Mal. 4:5; Matt. 11:14; Luke 1:17).
This is the very type of answer that many people are giving today. They call Jesus everything but God manifest in the flesh.
People are still trying to figure out with their mind who Jesus really is. Just the fact that He took on the form of flesh and dwelt among us makes people want to think of Him as mere man.
Mark 8:29 "And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ."
"But whom say ye that I am?" After they reported the prevailing erroneous views about Jesus (verse 28), He asked the disciples to give their own evaluation of who He was. The answer every person gives to this question will determine his or her eternal destiny.
"Thou are the Christ": Peter unhesitatingly replied on behalf of the 12 (Matt. 14:28; 15:15; 17:4; 19:27; 26:33; John 6:68; 13:36).
"Christ" means here the "Messiah," the Anointed One of God, the Redeemer prophesied in the Old Testament.
In (Matthew 16:16), we see the best answer of all given by Peter, "And Simon Peter answered and said, Thou art the Christ, the Son of the living God."
Peter said a lot in this statement. He said You were born of a virgin because You are the Son of God. He was not a Christ, but THE Christ: The Anointed One of God. The entire subject of the Bible, Old and New Testament, is Jesus the Christ, the Son of the Living God.
All salvation is based on what you believe about Jesus. If you believe like Peter, you are saved; if you believe like the rest of the world, you are lost. Jesus is the Lamb of God, The Savior of the world.
Mark 8:30 "And he charged them that they should tell no man of him."
"Tell no man of him": Jesus' messianic mission cannot be understood apart from the cross, which the disciples did not yet understand (verses 31-33; 9:30-32).
For them to have proclaimed Jesus as Messiah at this point would have only furthered the misunderstanding that the Jewish people, desperate to be rid of the yoke of Rome, would seek to make Jesus king by force (John 6:15; 12:12-19).
There was nothing to be gained by this being told at this time. The Jews were looking for a king to rule them and get rid of the Romans. If they believed it, they would try to make Him rule like David.
The people who believed that He was God manifest in the flesh would doubt like Peter did when He was crucified. It was much easier to believe in His Godhead after He rose from the dead.
Verses 8:31 - 10:52: In this section, as they traveled to Jerusalem, Jesus prepared the disciples for His death.
Mark 8:31 "And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again."
"Son of man" (see note on 2:10).
"Must suffer many things": Jesus' sufferings and death were inevitable because they were divinely ordained (Acts 2:22-23; 4:27-28), though, humanly speaking, caused by His rejection from the Jewish leaders (see notes on 12:10; Isaiah 53:3; Matt. 21:42).
"Elders" (see note on 7:3).
"Chief priests": Members of the Sanhedrin and representatives of the four orders of ordinary priests (Luke 1:8).
"Scribes": Experts in the Old Testament law (see note on Matt. 2:4).
"After three days": In keeping with the sign of Jonah (Matt. 12:40).
"Rise again": Jesus always mentioned His resurrection in connection with His death (9:31; 10:34; Matt. 16:21; 17:23; 20:19; Luke 9:22; 18:33), making it all the more incomprehensible that the disciples were so slow to understand.
Notice, when Jesus spoke of His death, He called Himself Son of man. He was fully God and at the same time was housed in the body of a man. His deity was from the Father and His humanity from Mary.
Many believe, and I am one of them, that the third day He arose; not after three days. His body was subject to death as yours and mine, but His Spirit is eternal. It did not die. He dismissed His Spirit from His body. His body was buried in the cave. On the third day, His Spirit re-entered His body and appeared to the women.
Mark 8:32 "And he spake that saying openly. And Peter took him, and began to rebuke him."
"Spake that saying openly": I.e., not in parables or allusions (John 16:29).
"Peter ... began to rebuke him": The disciples still could not comprehend a dying Messiah (see note on verse 30). Peter as usual (see note on verse 29), expressed the thoughts of the rest of the 12 (verse 33). His brash outburst expressed not only presumption and misunderstanding, but also deep love for Jesus.
In Jewish thought of that day there was no room for a doctrine of a suffering Messiah, to Peter, as to any other Jew, that would be a contradiction in terms.
Peter was thinking of Jesus taking over physically while He was here. Peter was thinking that Jesus would set up an earthly kingdom. Peter, who saw Him as the Lord, now was letting Satan use him to tempt the Lord with worldly fame.
Mark 8:33 "But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savorest not the things that be of God, but the things that be of men."
"Get thee behind me, Satan": In a startling turnaround, Peter, who had just been praised for being God's spokesman (Matt. 16:17-19), was then condemned as Satan's mouthpiece. Yet Jesus' sacrificial death was God's plan (Acts 2:22-23; 4:27-28), and whoever opposed it was, wittingly or not, advocating Satan's work.
The rebuke Jesus spoke (even though directed to Peter) was actually to Satan himself. Peter, in thinking of an earthly kingdom, let Satan use him.
Verses 8:34 - 9:1: Jesus teaches how to follow Him and why.
Mark 8:34 "And when he had called the people [unto him] with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me."
"Deny himself": No one who is unwilling to deny himself can legitimately claim to be a disciple of Jesus Christ.
"Take up his cross": This reveals the extent of self-denial, to the point of death if necessary. The extent of desperation on the part of the penitent sinner who is aware he can't save himself reaches the place where nothing is held back (Matt. 19:21-22).
"And follow me" (see notes on 1:17; Matt. 10:38).
"The people", shows that this teaching is not limited to the present disciples, but extends to all who would serve Jesus.
We see here, that to be Christians (followers of Christ), we must put off the desires of our flesh and take on the will of God in our lives. Contrary to many teachings today, we see here that there is a cross to bear. If we are to follow Jesus, we too must crucify our flesh and live new lives of the spirit.
Mark 8:35 "For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it."
"Shall lose his life ... shall save it": This paradoxical saying reveals an important spiritual truth: those who pursue a life of ease, comfort and acceptance by the world will not find eternal life. On the other hand, those who give up their lives (see note on verse 34), for the sake of Christ and the gospel will find it (John 12:25).
The flesh must die that the spirit may live. We must be willing for the flesh to die so that we may live with Christ.
Verses 36-37: "Soul": The real person, who will live forever in heaven or hell. To have all that the world has to offer yet not have Christ is to be eternally bankrupt; all the world's goods will not compensate for losing one's soul eternally (see note on Matt. 16:26).
Mark 8:36-37 "For what shall it profit a man, if he shall gain the whole world, and lose his own soul?" "Or what shall a man give in exchange for his soul?"
All the riches in the world are nothing if you have to give up eternal life with Jesus to have it. Life on this earth is very short, and all the wealth of the world for this short life cannot even begin to compare with all of eternity in heaven with Jesus. Men or women should be willing to give up anything they need to, that will purchase life eternal for them.
Mark 8:38 "Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels."
"Ashamed of me and of my words": Those who reject the demands of discipleship prove themselves to be ashamed of Jesus Christ and the truth He taught, thus not redeemed from sin at all.
"Son of man" (see note on 2:10).
"When he cometh": Mark's first reference to Jesus' second coming, an event later described in detail in the Olivet Discourse (13:1-37).
Jesus makes a close connection between Himself and His words.
This just means if you deny Jesus now, He will deny you on judgment day. We must believe that Jesus is our Savior and tell the world. To be a Christian is to be a believer in and a follower of the Lord Jesus Christ. Share Him with everyone.
Mark Chapter 8 Continued Questions
1. When Jesus was at Bethsaida, who did they bring to Him to heal?
2. What did they want Jesus to do to heal him?
3. What does Bethsaida mean?
4. Which of the gospels was this told in?
5. Where did Jesus take the blind man?
6. What physical thing did Jesus do to the blind man?
7. What did Jesus ask him?
8. What did the man see at first?
9. Should you pray more than once about something?
10. What do we learn about prayer in James 5:16?
11. Why did Jesus have the man to look up?
12. When was the blind man totally restored?
13. What did Jesus tell the man to do after He healed him?
14. At Caesarea Philippi, what did Jesus ask the disciples?
15. What three answers did they give?
16. In Romans 10:9-10, what do we learn about salvation?
17. Why do people want to believe Jesus was a mere man?
18. In verse 29, Jesus asked them what?
19. What did Peter answer?
20. What did Peter's statement tell us of Jesus' birth?
21. What is the subject of the entire Bible?
22. Salvation is based upon what?
23. What did Jesus begin to teach here to the disciples?
24. When Jesus spoke of His death, He called Himself what?
25. Jesus' deity was from the ________, and his humanity ____ _______ ________.
26. What was Peter's reaction to Jesus telling of his death?
27. When Jesus rebuked Peter, He was really rebuking __________.
28. If we follow Jesus, we must take up our _________ and follow Him.
29. The _________ must die for the __________ to live.
30. If we are ashamed of Jesus here, what will He do in heaven?
31. To be a Christian is what?
Mark 9:1 "And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power."
"Verily I say unto you": A solemn statement appearing only in the gospels and always spoken by Jesus. It introduces topics of utmost significance (see note on 3:28).
"Not taste of death, till they have seen the kingdom": The event Jesus had in mind has been variously interpreted as His resurrection and ascension, the coming of the Spirit at Pentecost, the spread of Christianity, or the destruction of Jerusalem in A.D. 70.
The most accurate interpretation, however, is to connect Christ's promise with the Transfiguration in the context (verses 2-8), which provided a foretaste of His second coming glory. That all 3 synoptic gospels place this promise immediately before the Transfiguration supports this view, as does the fact that "kingdom" can refer to royal splendor.
Many believe that this statement just prior to the transfiguration was speaking of those (Peter, James, and John), who went with Jesus up the mountain and saw Jesus in all His glory. To many, this is a mystery.
Mark 9:2 "And after six days Jesus taketh [with him] Peter, and James, and John, and leadeth them up into a high mountain apart by themselves: and he was transfigured before them."
"After six days": Matthew and Mark place the Transfiguration "six days" after Jesus' promise (verse 1). Luke, no doubt including the day the promise was made and the day of the Transfiguration itself, describes the interval as "some eight days" (Luke 9:28).
Six is significant here, showing Jesus' dealings with man had been completed and now He was ready to glorify God. Peter, James, and John were leaders among the disciples. These were loyal. He would allow these three to see His glory and to hear the Father say, "This is my beloved Son: hear him."
"Peter, and James, and John" (see note on 5:37). As the inner circle of Jesus' disciples, these 3 were sometimes allowed to witness events that the other disciples were not (14:33).
"A high mountain": Most likely Mt. Hermon (about 9,200 feet about sea level), the highest mountain in the vicinity of Caesarea Philippi (8:27).
"Transfigured" means to be altered in form, that is, the transformation is outwardly visible. The same word is used (in Romans 12:2 and 2 Cor. 3:18).
From a Greek word meaning "to change" in form," or "to be transformed". In some inexplicable way, Jesus manifested some of His divine glory to the 3 disciples (2 Pet. 1:16).
The word transfigured means "to transform or to change". This happened high in the mountain away from the others. This was not for everyone to see.
Mark 9:3 "And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them."
"Shining, exceeding white": The divine glory emanating from Jesus made even his clothing radiate brilliant white light. Light is often associated with God's visible presence (Psalm 104:2; Dan. 7:9; 1 Tim. 6:16; Rev. 1:14; 21:23).
A "fuller" was one who laundered clothes.
This was a white so bright that it was difficult to see. No cleanser on earth could get it this white, because this white far surpassed any other white on earth. This was Jesus seen in His glory.
Mark 9:4 "And there appeared unto them Elijah with Moses: and they were talking with Jesus."
"Elijah ... with Moses": Symbolic of the Prophets and the Law, the two great divisions of the Old Testament. The order, "Elijah," then "Moses," is unique to Mark (who reverses the order in verse 5).
"Talking with Jesus": The subject was His coming death (Luke 9:31).
We see here, Elijah as a representative of the prophets and Moses representing the law. This meeting with them on the mountain top seen by Peter, James, and John allowed these three to realize that Jesus truly was Messiah.
Moses died on the way to the Promised Land, and Elijah was carried away into heaven without benefit of the grave. So, we see here also, that these two show that Jesus is King over the quick and the dead. Elijah represented those who are alive in Christ, and Moses represented those who are dead in Christ.
Jesus was about to face the cruel death of the cross. This appearance showed that what the prophets could not bring in the way of salvation, and the law could not bring, the death on the cross would bring salvation to whosoever will.
Mark 9:5 "And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah."
"Master": Literally "my master." A title of esteem and honor given by the Jews to respected teachers. In the New Testament, it is also used of John the Baptist (John 3:26).
"Let us make three tabernacles": So as to make the 3 illustrious figures' stay permanent. It is also possible that Peter's suggestion reflected his belief that the millennial kingdom was about to be inaugurated (Zech. 14:16).
Peter still did not realize fully who Jesus was. They were fully awake; this was not a dream. Three different people would not dream the same dream, anyhow. This statement "that it is good for them to be there" seems as though Peter might be pretty satisfied with his position with Jesus.
Mark 9:6 "For he wist not what to say; for they were sore afraid."
The word for "sore afraid" is used elsewhere only (in Hebrews 12:21), where Moses trembled at God's self-disclosure on Mount Sinai.
Supernatural things have a way of frightening people who are just used to seeing natural things. Probably because it was night made it more frightening.
Mark 9:7 "And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him."
"A cloud ... overshadowed them": This is the glory cloud, Shekinah, which throughout the Old Testament was symbolic of God's presence (see note on Rev. 1:7; Exodus 13:21; 33:18-23; 40:34-35; Num. 9:15; 14:14; Deut. 1:33).
"A voice came out of the cloud": The Father's voice from the cloud cut off Peter's fumbling words (Matt. 17:5; Luke 9:34).
"This is my beloved Son": The Father repeated the affirmation of His love for the Son first given at Jesus' baptism (1:11). The parallel accounts of the Transfiguration (Matt. 17:5; Luke 9:35), also recorded these words, as does Peter (2 Pet. 1:17).
"Hear him": Jesus, the One to whom the Law and Prophets pointed (Deut. 18:15), is the One whom the disciples are to listen to and obey (Heb. 1:1-2).
When the children of Israel were going to the Promised Land, a fire led them by night and a cloud by day. The presence of God was in the cloud. This cloud also, had the presence of the Father God. The voice coming out of the cloud made this even more frightening. All three of the disciples heard the voice of God say that Jesus was His Son.
Mark 9:8 "And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves."
In the account in Matthew, we read where the disciples were so afraid that they fell on their faces, and Jesus came and reassured them that all was well. And when they looked up, Moses and Elijah were gone.
This is not exact Scripture, but this is what it was saying. This would be very frightening. One thing that puzzles me a little, is how they knew the other two were Moses and Elijah. Perhaps, their understanding was opened by the Lord.
Mark 9:9 "And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead."
"Charged them that they should tell no man" (see note on 8:30).
"Till the Son of man were risen from the dead": This looks to the time when the true nature of Jesus' messianic mission became evident to all, that He came to conquer sin and death, not the Romans.
"Son of man" (see note on 2:10).
Don't you know these three disciples wanted to tell the other disciples this happening? This had to burn within them. These three had to be very close to have shared so many things.
Mark 9:10 "And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.
"Questioning ... what the rising from the dead should mean": Like most of the Jewish people (the Sadducees being notable exceptions), the disciples believed in a future resurrection (John 11:24). What confused them was Jesus' implication that His own resurrection was imminent, and thus so was His death.
The disciples' confusion provides further evidence that they still did not understand Jesus' messianic mission (see notes on verse 9; 8:30). Not until after the Resurrection did the disciples fully grasp the importance of some of Jesus' sayings.
Even though they had been told that Jesus would die on the cross and the third day rise again from the dead, somehow it had not soaked in; and they hadn't realized that it was really true.
Mark 9:11 "And they asked him, saying, Why say the scribes that Elijah must first come?"
"Elijah must first come" (8:28-29). The scribes' teaching in this case was not based on rabbinical tradition, but on the Old Testament (Mal. 3:1; 4:5). Malachi's prediction was well known among the Jews of Jesus' day, and the disciples were no doubt trying to figure out how to harmonize it with the appearance of Elijah they had just witnessed.
The scribes and Pharisees also no doubt argued that Jesus could not be the Messiah based on the fact that Elijah had not yet appeared. Confused, the 3 disciples asked Jesus for His interpretations.
In Matthew 17:13, the disciples realized that Jesus was speaking of John the Baptist when He spoke of Elijah.
Matthew 17:13 "Then the disciples understood that he spake unto them of John the Baptist."
In fact, it follows the same statement Jesus made here (in verses 12 & 13).
Mark 9:12 "And he answered and told them, Elijah verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought."
Jesus actually asks a question here by way of answering the question (in verse 11).
"Elijah verily cometh first": Jesus affirmed the correctness of the scribal interpretation of (Malachi 3:1; 4:5), which must have puzzled the disciples even more.
Mark 9:13 "But I say unto you, That Elijah is indeed come, and they have done unto him whatsoever they listed, as it is written of him."
"Elijah" refers to John the Baptist.
"Elijah is indeed come": Jesus directly addressed the disciples' question. The prophecies of Elijah's coming had been fulfilled in John the Baptist. Though certainly not a reincarnation of Elijah (John 1:21). John came in the "spirit and power of Elijah," and would have fulfilled prophecies if they had believed (see notes on Matt. 11:14; Luke 1:17).
Because they did reject both John the Baptist and Jesus, there will be another who will come in the spirit and powder of Elijah before the second coming of Christ (see notes on Matt. 11:14; Rev. 11:5-6).
"They had done unto him": The Jewish leaders rejected John the Baptist (Matt. 21:25; Luke 7:33), and Herod killed him (6:17-29).
"As it is written of him": No specific Old Testament prophecies predicted that Messiah's forerunner would die. Therefore, this statement is best understood as having been fulfilled typically. The fate intended for Elijah (1 Kings 19:1-2), had befallen the Baptist (see notes on Matt. 11:11-14).
Jesus was just saying that the spirit of Elijah was present in John the Baptist, and John had already been beheaded when Jesus spoke here. Many believe that one of the two witnesses in Revelation is Elijah. Elijah is a mystery, because he did not go the way of the grave. He was accompanied to heaven by a chariot of fire.
Verses 14-29: Jesus handles a difficult case of demon possession.
Mark 9:14 "And when he came to [his] disciples, he saw a great multitude about them, and the scribes questioning with them."
The nine who had remained behind.
It seems that they ran to Jesus to greet Him, when they saw Him coming and left the scribes that had been questioning them. The people had grown to a multitude. The multitude partially followed Him because they had heard of the miracles He had done. Possibly, many of them had needs in their own lives.
Mark 9:15 "And straightway all the people, when they beheld him, were greatly amazed, and running to [him] saluted him."
His teachings were not like the teaching of the law. They gave hope to the common people.
Mark 9:16 "And he asked the scribes, What question ye with them?"
We see here, that Jesus did not avoid the scribes, but asked them, why are you asking them questions? Why don't you just ask me?
Mark 9:17 "And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;"
"Which hath a dumb spirit": The boy had a demonically-induced inability to speak, a detail found only in Mark's account.
The demon caused the boy to be unable to speak normally.
This man, who brought his son to Jesus, didn't even wait till the scribes answered Jesus. He grabbed Jesus quickly and told Him of his problem.
Mark 9:18 "And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not."
"They could not": The disciples' failure is surprising, in light of the power granted them by Jesus (3:15; 6:13).
This problem was; that this young man had seemed to have more than one side to it. He was dumb and could not speak, but he also had something similar to epilepsy. It seems the disciples had tried to deliver the man, and they were unable to do it.
Mark 9:19 "He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me."
"O faithless generation" (Psalm 95:10). The word "generation" indicates that Jesus' exasperation was not merely with the father, or the 9 disciples, but also with the unbelieving scribes, who were no doubt gloating over the disciples' failure (verse 14), and with unbelieving Israel in general.
Jesus had just about been filled completely up with the lack of faith of the Pharisees and scribes, but worse than that was the lack of faith of His own disciples.
Mark 9:20 "And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming."
A person with this severe a problem could not be handled by just one person. Those, "they" that brought him were possibly friends helping the father.
This evil spirit did not like being in the presence of Jesus the Christ. He acted up immediately and tried to harm the boy who had been brought to Jesus.
Mark 9:21 "And he asked his father, How long is it ago since this came unto him? And he said, Of a child."
Jesus knows all, so He didn't ask the man how long this had been for His benefit.
Mark 9:22 "And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us."
"To destroy him": This demon was an especially violent and dangerous one. Open fires and unfenced bodies of water were common in first-century Israel, providing ample opportunity for the demon's attempts to destroy the child.
The father's statement added to the pathos of the situation. The boy himself was probably disfigured from burn scars, and possibly further ostracized because of them. His situation also created a hardship for his family, who would have had to watch the boy constantly to protect him from harm.
It was probably, given to show the utterly hopeless condition of the boy and the desperation of the father in pleading for Jesus to have compassion and help them.
Mark 9:23 "Jesus said unto him, If thou canst believe, all things [are] possible to him that believeth."
"All things are possible": The oldest manuscripts omit "believe", thus making the phrase "If you can" a question or exclamation on Jesus' part. The issue was not His lack of power but the father's lack of faith.
Though Jesus often healed apart from the faith of those involved, here He chose to emphasize the power of faith (Matt. 17:20; Luke 17:6). Jesus healed multitudes, but many, if not most, did not believe on Him. Luke 17:15-19.
Faith is the most powerful force a man can have. This statement of Jesus' was for the man and for all generations to come. Pray and believe.
Mark 9:24 "And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief."
"I believe; help thou mine unbelief": Admitting the imperfection of his faith, mixed as it was with doubt, the desperate father pleaded with Jesus to help him to have the greater faith the Lord demanded of him.
He had a certain faith; but it was confession of his undeniable inner turmoil and doubt that marked his faltering faith as truly authentic, if imperfect, trust. Before God honesty is a wise course.
The father here was so desperate; this was a last resort with him. His heart was broken that his son had this problem. He had waited so long and tried so hard to believe, He was believing with everything he had left.
He knew his own faith had not been enough in the past and asked the Lord to help him have enough faith. He called Jesus, Lord. In doing so, he said: whatever happens, it is up to you Lord.
Mark 9:25 "When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, [Thou] dumb and deaf spirit, I charge thee, come out of him, and enter no more into him."
"The people came running together": Noting the growing crowd, Jesus acted without further delay, perhaps to spare the boy and his anguished father any further embarrassment. Also, the Lord did not perform miracles to satisfy thrill seekers (8:11; Luke 23:8-9).
"I charge thee": Jesus' absolute authority over demons is well attested in the New Testament (e.g., 1:32-34; 5:1-13; Luke 4:33-35). His healings demonstrated His deity by power over the natural world. His authority over demons demonstrated His deity by power over the supernatural world.
This crowd (including the scribes), ran over there to criticize the Lord and His disciples. They had already been disputing (the scribes and the crowd), about this boy's condition. Take note of how Jesus delivered him. First, Jesus spoke to the evil spirit and told it to come out of the boy. Jesus called it by name: "deaf and dumb spirit".
Mark 9:26 "And [the spirit] cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead."
Satan had power over this boy, but this spirit had to obey the voice of Jesus. When Jesus said, "come out", the spirit threw the boy down one more time and came out. This poor boy was so exhausted that he lay there as dead. The people thought he was dead.
Mark 9:27 "But Jesus took him by the hand, and lifted him up; and he arose."
Jesus lifted this boy up and that is what He really does for us.
Mark 9:28 "And when he was come into the house, his disciples asked him privately, Why could not we cast him out?"
These disciples had been praying for the sick and casting out demons as they ministered. This particular evil spirit was much harder to cast out. This spirit had been in this boy for a long time and was deep seated.
Mark 9:29 "And he said unto them, This kind can come forth by nothing, but by prayer and fasting."
"This kind": Some demons are more powerful and obstinate, and thus more resistant to being cast out, than others (Matt. 12:45; see notes on Dan. 10:10-21).
"But by prayer and fasting": Perhaps overconfident from their earlier successes (6:13), the disciples became enamored with their own gifts and neglected to draw on divine power.
While some manuscripts omit "fasting," it seems crucial to the context. Jesus does not seem to have resorted to prayer in the course of this healing. Perhaps He refers to a life-style of prevailing prayer that yields a reservoir of spiritual power for just such a crisis as this.
Jesus was teaching a principle here. Some illnesses and demons are so severe that just prayer will not make them well. Fasting for three days will bring great results. Jesus was teaching the principle of fasting here.
Mark Chapter 9 Questions
1. In verse 1, there are some here that shall not die till after when?
2. Who did Jesus take with Him to the mountain?
3. What does transfigured mean?
4. What happened to Jesus' garment?
5. Who appeared with Jesus?
6. Who represented the prophets?
7. Moses represented what?
8. How do Moses and Elijah represent the alive and dead?
9. Why do you suppose these two appeared with Jesus?
10. What did Peter want to do to show great respect for the three?
11. What made them so afraid?
12. Where did God's voice come from?
13. What did God the Father say?
14. When the three got up off their face, who was left?
15. They were not to tell about the transfiguration until when?
16. What did they ask Jesus about Elijah?
17. Who did Jesus say represented Elijah?
18. Why is Elijah such a mystery?
19. How were Jesus' teachings different?
20. What kind of spirit did the man's son have?
21. What did the foaming, gnashing and falling down indicate was this disease?
22. Who had tried to deliver the boy and couldn't?
23. What did the father ask Jesus to have for him?
24. Why did Jesus ask him how long he had the evil spirit?
25. What did Jesus tell the man he must do?
26. What did the father answer Jesus?
27. What is possible to those who believe?
28. What did Jesus say to the evil spirit?
29. What did the people think had happened to the boy when the evil spirit left?
30. Why could the disciples not cast out the demons?
Verses 30-32: Jesus again foretells His death. (See 8:31; 10:33-34). The text implies that He ought to travel unnoticed in order to have undisturbed time to instill very difficult teaching in the disciples' hearts.
Mark 9:30 "And they departed thence, and passed through Galilee; and he would not that any man should know [it]."
"Passed through Galilee": Leaving the region around Caesarea Philippi, Jesus and the disciples began the journey to Jerusalem that would result in His crucifixion several months later. Their immediate destination was Capernaum (verse 33).
"He would not that any man should know it": Jesus continued to seek seclusion so He could prepare the disciples for His death (7:24).
We see here, that Jesus left the area of Caesarea Philippi. He went through Galilee and went aside with just the disciples, so that He could teach them alone.
Verses 31-32: Jesus continued His teaching about His upcoming death and resurrection, a subject the disciples still did not understand (see notes on verse 10; 8:30-33).
Mark 9:31 "For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day."
Son of Man (see note of 2:10).
Jesus was telling them in detail about His death on the cross and was reminding them that He would rise from the grave. He told them over and over that this would happen. He wanted them to still believe that He was Messiah. The disciples forgot everything He had told them when He died, and Peter denied he even knew Him.
Mark 9:32 "But they understood not that saying, and were afraid to ask him."
They, for some reason, didn't understand that He was warning them that He would be crucified.
Verses 33-50: Jesus teaches about true greatness (servant-hood), unity and judgment (in verses 33-35). Contrary to normal human assumptions, greatness is not a matter of dominance but of service, of being dominated by the will of God.
Mark 9:33 "And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way?"
"Capernaum" (see note on 1:21).
"The house": The use of the definite article suggests this to be the house Jesus habitually stayed in when in Capernaum. Whether it was Peter's house (1:29), or someone else's is not known.
This house was probably Peter's house, because Peter had a house near the Sea of Galilee in Capernaum. Jesus knew what they were talking about (they could keep no secrets from him).
Mark 9:34 "But they held their peace: for by the way they had disputed among themselves, who [should be] the greatest."
"They held their peace": Convicted and embarrassed, the disciples were speechless. They were afraid to tell Him, because they had been arguing about who would be the greatest in the Lord's kingdom.
"Who should be the greatest": A dispute possibly triggered by the privilege granted Peter, James and John to witness the Transfiguration. The disciples' quarrel highlights their failure to apply Jesus' explicit teaching on humility (e.g., Matt. 5:3), and the example of His own suffering and death (verses 31-32; 8:30-33).
It also prompted them to ask Jesus to settle the issue, which He did, though not as they had expected.
Mark 9:35 "And he sat down, and called the twelve, and saith unto them, If any man desire to be first, [the same] shall be last of all, and servant of all."
"Sat down": Rabbis usually sat down to teach (Matt. 15:29; Luke 4:20; 5:3; John 8:2).
"If any man desire to be first": as the disciples undeniably did (verse 34; 10:35-37).
"The same shall be last of all, and servant of all": The disciples' concept of greatness and leadership, drawn from their culture, needed to be completely reversed. Not those who lord their position over others are great in God's kingdom, but those who humbly serve others (10:31, 43-45; Matt. 19:30 - 20:16; 23:11-12; Luke 13:30; 14:8-11; 18:14; 22:24-27).
You see from this that it was not necessary for them to tell Jesus, He already knew what they had been arguing about. In an indirect way, Jesus shamed them for wanting to be first. The Lord honors the humble, not the proud.
Verses 36-37: "Child" may refer to just that; or Jesus may be anticipating John's report in verse 38 by saying in effect, "You should be tolerant of those who show a measure of openness to Me, and thus to God, even if their faith lacks maturity."
Mark 9:36 "And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them,"
"A child": The Greek word indicates an infant or toddler. If the house they were in was Peter's (see note on verse 33), this may have been one of his children. The child became in Jesus' masterful teaching an example of believers who have humbled themselves and become like trusting children.
Mark 9:37 "Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me."
"Whosoever shall receive one of such children in my name": Not actual children, but true believers, those who have humbled themselves like little children (see note on verse 36).
We see here, Jesus held and hugged a child, perhaps Peter's child. He was saying that you must become innocent as this little child to be great in God's kingdom. Jesus was also saying, to receive children into the kingdom of God. The innocence of the child was what appealed to Jesus.
We must be humble and not proud. Jesus said an interesting thing about receiving Him. You receive the Father who sent Jesus. This could apply to ministers too. If they receive his message, they receive the One who sent him. If they reject him, they have rejected the Lord who sent him.
Mark 9:38 "And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us."
"John answered": The only recorded instance in the synoptic gospels in which he alone speaks. Considering Jesus' rebuke (verses 35-37), John's conscience troubled him about an earlier incident he had been involved in.
It is clear that the unnamed exorcist was not a fraud because he was casting out demons. He was apparently a true believer in Jesus. John and the others opposed him because he was not openly and officially allied with Jesus, as they were.
Casting out devils was one of the things that Jesus had told the disciples to do as they went through the country ministering. John was upset because this man was not one of the twelve and was using the name of the Lord to cast the evil spirits out.
Verses 39-40: Jesus ordered them not to hinder the exorcist, making the logical point that someone sincerely acting in His name would not soon turn against Him. There is no neural ground regarding Jesus Christ. Those who are "not against" Him are on His side, but by the same token, "He who is not with Me is against Me. And he who does not gather with Me scatters" (Matt. 12:30).
Mark 9:39 "But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me."
This does not mean that every miracle-worker is automatically blessed of God (see Matthew 7:22-23).
The disciples told him not to do this; but Jesus said that as long as he cast them out in the name of Jesus, the man was on Jesus' side. Possibly, he was a convert of one of their meetings who had enough faith for it to work. Jesus said it all in the next verse.
Mark 9:40 "For he that is not against us is on our part."
This does not contradict (Matthew 12:30). The two verses address different situations. When it comes to the critical point of accepting or rejecting Jesus (see the context of Matthew 12:30), not being for Jesus amounts to opposing Him (see John 3:18).
But in the case of someone attempting to work in Christ's name, but perhaps with less than a full knowledge of Him (see Acts 18:25), there is no need to quench the smoking wick (Matt. 12:20).
This tells me that one group should not be arguing with the other group, because they are not of the same denomination. If they are doing good in the name of the Lord Jesus Christ, leave them alone. God does not overlook the slightest thing.
Mark 9:41 "For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward."
"In my name, because you belong to Christ": Jesus considered acts of kindness done to His followers to have been done to Him (Matt. 25:37-40).
"Verily I say unto you" (see note on 3:28).
"His reward": That is, his unique place and service in the eternal kingdom.
Every good deed is noted, even if it is no more than giving a drink of water to the thirsty.
Verses 42-50: The mention of reward in verse 41 causes Jesus to warn of the equally certain consequences of defying His words.
Mark 9:42 "And whosoever shall offend one of [these] little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea."
"Whosoever ... shall offend": The word translated "to stumble" literally means "to cause to fall." To entice, trap, or lead a believer into sin is a very serious matter.
"Little ones that believe" (see note on verse 37).
"Millstone": This refers to a large, upper millstone so heavy that it had to be turned by a donkey (see note on Matt. 18:6). Even such a horrifying death (a Gentile form of execution), is preferable to leading a Christian into sin.
These little children cannot fight their battles for themselves, and Jesus protects them. It seems as though many little ones do believe in Jesus. To have a millstone hung around your neck and to be thrown into the sea, you would have no chance of survival. You can see how evil a sin it is in the Lord's sight for you to offend a little one who believes in Him.
Mark 9:43 "And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:"
"Cut it off" (see note on Matt. 5:29). Jesus' words are to be taken figuratively; no amount of self-mutilation can deal with sin, which is an issue of the heart. The Lord is emphasizing the seriousness of sin and the need to do whatever is necessary to deal with it.
"Life": The contrast of "life" with "hell" indicates that Jesus was referring to eternal life.
The Greek word for hell, the eternal state of the wicked, is Gehenna, a place of torment and suffering. With but one exception, every use of Gehenna in Scripture comes from the lips of Jesus. It was probably used to describe hell because of its background in the minds of the Jews.
It had been associated with the valley of Hinnom outside of Jerusalem, the site of human sacrifices during the dark days of Israel's history; and a refuse dump at the time when Jesus spoke.
The term Gehenna in the New Testament confirms that it is more than an ancient valley outside of Jerusalem. Gehenna is associated with fire, punishment, torment, the undying worm, the gnashing of teeth, and eternity without God. All of the language stressing the repulsiveness of hell is a description of Gehenna.
The Scriptures incompletely describe Gehenna, because such a place is psychologically impossible to comprehend. The existence of this place, where the unsaved will consciously suffer for eternity without God, ought to stir every Christian to win souls.
"The fire that never shall be quenched" (see note on Matt. 25:46). That the punishment of hell lasts for eternity is the unmistakable teaching of Scripture (Dan. 12:2; Matt. 25:41; 2 Thess. 1:9; Rev. 14:10-11; 20:10).
This was just speaking of things that cause you to sin should be removed from your life. It would seem drastic to cut your hand off, but anything you could do to keep from going to hell would be worth the loss. This was possibly, speaking of the lake of fire.
Mark 9:44 "Where their worm dieth not, and the fire is not quenched."
(9:44 and 46): The better Greek manuscripts omit these verses, which merely repeat the quote for (Isaiah 66:24 found in verse 48).
This place is so terrible that it is actually beyond our wildest dreams.
Mark 9:45-46 "And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:" "Where their worm dieth not, and the fire is not quenched."
Here again, we see that if our feet are taking us to the wrong places, we would be better off if we couldn't walk. Whatever it takes to keep us from sinning and going to hell is what we must do.
Mark 9:47 "And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:"
"Kingdom of God" (see note on 1:15).
Jesus said if you looked upon a woman to lust, you had committed adultery already in your heart. The eye can get you into trouble. Lust is carried out by first looking with the eye.
Mark 9:48 "Where their worm dieth not, and the fire is not quenched."
The eye can be evil, if it is not controlled. This is why the warning here. Nothing is worse than going to hell. Compared to hell, the loss of an eye would be minor.
Mark 9:49 "For every one shall be salted with fire, and every sacrifice shall be salted with salt."
The meaning of this difficult verse seems to be that believers are purified through suffering and persecution. The link between salt and fire seems to lie in the Old Testament sacrifices, which were accompanied by salt (Lev. 2:13).
The first phrase has reference to the "fire" of testing that every believer undergoes. (See 2 Tim. 3:12; 1 Pet. 4:12). The second refers to the salting of Old Testament sacrifices (Lev. 2:13). Christians offer themselves to God as living sacrifices (Rom. 12:1). They must not seek to do so apart from the purging fire God sends for their purifying (see James 1:2; Romans 5:3).
Salting with fire in a spiritual sense could be purifying and preserving the Christian. We know in the spiritual sense God purifies with His fire. Perhaps, this means we shall be preserved (salted), with the fire of the Holy Ghost. Each Christian is tried, as if with fire.
Mark 9:50 Salt [is] good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another."
"Salt is good": Salt was an essential item in first-century Palestine. In a hot climate, without refrigeration, salt was the practical means of preserving food.
"Have salt in yourselves": The work of the Word (Col. 3:16), and the Spirit (Gal. 5:22-23), produce godly character, enabling a person to act as a preservative in society (Matt. 5:13).
"Have peace one with another" (Matt. 5:9; Rom. 12:18; 2 Cor. 13:11; 1 Thess. 5:13; James 3:18).
Salt from the Dead Sea contains impurities and becomes easily stale and unpleasant in taste. "Salt in yourselves" is the distinctive quality that marks the person devoted to God. The reference to peace ties in with verse 33, which precipitated this whole discourse.
Salt, as I said before, is a preservative. You must constantly walk in your saved condition. How can you bring others to a saving knowledge of God, if you have lost your own salvation? To know within yourself that you are saved; walking daily in that salvation brings peace.
Mark Chapter 9 Continued Questions
1. Why did Jesus not want anyone to know that He was going through Galilee?
2. What did Jesus tell the disciples?
3. Did they believe and understand what Jesus said?
4. Why did they not ask Him, if they didn't understand?
5. Where did Jesus go after Galilee?
6. Who had a home there?
7. What were they talking about along the way?
8. How did you know that Jesus knew without them telling Him what they had been talking about?
9. If you desire to be first, you shall be ____________________.
10. Who did Jesus take unto Him to teach a lesson with?
11. If you receive a little child in Jesus' name, you receive whom?
12. Who was the child, probably?
13. What was the Lord really saying about the child?
14. What had the disciples forbidden the man to do?
15. Why did Jesus say, "forbid him not"?
16. Who was the man, probably?
17. In verse 41, what small offering will Jesus not forget?
19. To offend a little child who follows Jesus is bad, and the punishment is compared to what in verse 42?
20. Who fights children's battles for them?
21. If your hand causes you to sin, what should you do?
22. Hell is so bad that the fire is never _______________________.
23. If your feet are taking you places to sin, it would be better if you were __________________.
24. Jesus said, if you lust after a woman with your eyes, you have done what?
25. What does salting with fire mean in a spiritual sense?
26. What does salting do?
27. What is salt?
28. Walking daily in your salvation brings what?
Verses 1-52: Jesus' ministry shifts from the north to the area of Jerusalem in the south.
Mark 10:1 "And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again."
"Farther side of Jordan": This region was known as Perea. Jesus was to minister there until leaving for Jerusalem shortly before Passion Week (see note on Matt. 19:1).
"Jordan": See note on 1:5.
They departed from Capernaum (9:33).
Many of the things Jesus taught, like in the last lesson, was taught to the disciples. We see here, that Jesus had come back out among the people near Judaea. It was on the other side of Jordan from where He had been at Peter's home in Capernaum. The people saw Him and came to Him to be taught.
Mark 10:2 "And the Pharisees came to him, and asked him, Is it lawful for a man to put away [his] wife? tempting him."
"Pharisees": See note on 2:16.
"Came ... tempting him": The Pharisees hoped to publicly discredit Jesus' ministry. The resulting loss of popularity, they hoped, would make it easier for them to destroy Him.
Also, Perea (see note on verse 1) was ruled by Herod Antipas - who had imprisoned John the Baptist for his views on divorce and remarriage (6:17-18). The Pharisees no doubt hoped a similar fate would befall Jesus.
"Is it lawful"... to put away his wife?" The Pharisees attempted to entrap Jesus with a volatile issue in first-century Judaism: divorce.
There were two schools of thought, one allowing divorce for virtually any reason, the other denying divorce except on grounds of adultery (see note on Matt. 19:3). The Pharisees undoubtedly expected Jesus to take one side, in which case He would lose the support of the other faction.
The Pharisees wished to trap Jesus in His answer.
The Pharisees were always there to agitate. Their desire was to trap Him. This is a question that many are asking even today. There were provisions made in the law for divorces under certain circumstances. Many take advantage of the provision made for special cases and decide that you can divorce for any reason at all. Either way Jesus would have answered, someone would be unhappy.
Mark 10:3 "And he answered and said unto them, What did Moses command you?"
"What did Moses command you?" Jesus set the proper ground rules for the discussion. The issue was not rabbinical interpretations, but the teaching of Scripture.
When they tried to trap Jesus, He answered their questions with a question, and that was just what He did here. They were so caught up in the law that Jesus asked them what Moses had commanded.
Mark 10:4 "And they said, Moses suffered to write a bill of divorcement, and to put [her] away."
"Suffered": The Mosaic law, as the Pharisees were forced to concede, nowhere commanded divorce. The passage in question, Deut. 24;1-4, recognized the reality of divorce and sought to protect the wife's rights and reputation and also regulated remarriage.
"Bill of divorcement": In this document, the husband was required to state the reason for the divorce, thus protecting the wife's reputation (if she were, in fact, innocent of wrongdoing). It also served as her formal release from the marriage, and affirmed her right to remarry (assuming she was not guilty of immorality).
The liberal wing of the Pharisees had misconstrued Deut. 24 to be teaching that divorce was "permitted" for any cause whatsoever (citing as legitimate grounds such trivial events as the wife's ruining dinner or the husband's simply finding a more desirable woman), providing the proper legal paperwork was done. They thus magnified a detail, mentioned merely in passing, into the main emphasis of the passage.
In the account of this same thing in Matthew, Jesus said that marriage was God's plan for one man and one woman to marry and be one flesh. Divorce was not part of God's plan. Multiple marriages were not His way either. Moses gave them the bill of divorcement, because of their short comings. It is better not to marry in haste, and regret at leisure.
Mark 10:5 "And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept."
"For the hardness of your heart": See notes on 3:5; 6:52. This refers to the flagrant, unrepentant pursuit of sexual immorality - divorce was to be a last resort in dealing with such hard-heartedness. The Pharisees mistook God's gracious provision in permitting divorce (under certain circumstances) for His ordaining of it.
"Precept" means rule, injunction, or doctrine. Possibly this whole questioning came about to make Jesus look bad in Herod's sight. Herod had married Herodias, his brother's wife. If Jesus came against divorce, it would make Him look bad to Herod. Jesus put the blame quickly on them for desiring a divorce, because of their hard hearts.
Mark 10:6 "But from the beginning of the creation God made them male and female."
"From the beginning": Divorce formed no part of God's original plan for marriage, which was that one man be married to one woman for life (Gen. 2:24).
"Male and female": Literally "a male and a female," Adam and Eve. Mark quoted from Gen. 1:27; 5:2.
See also Genesis 2:21-25.
We see, here, that Jesus reverted back to the original plan of God when He made mankind: male and female. The plan of God, as we said before, was for these two (a man and his wife) to become one flesh. They were now a family.
Children who came from this marriage were from them both. Marriages should be made in heaven. We should pray and ask God for our mate. If God is not the center of the marriage, it will not work.
Mark 10:7-8 "For this cause shall a man leave his father and mother, and cleave to his wife;" "And they twain shall be one flesh: so then they are no more twain, but one flesh."
Jesus took the issue beyond mere rabbinical quibbling over the technicalities of divorce to God's design for marriage. The passage Christ quotes (Gen. 2:24) presents 3 reasons for the inviolability of marriage:
(1) God created only two humans (see note on verse 6), not a group of males and females who could configure as they please or switch partners as it suited them;
(2) The word translated "become one" literally means "to be joined" or "to glue," thus reflecting the strength of the marriage bond;
(3) In God's eyes a married couple is "one flesh," forming an indivisible union, manifesting that oneness in a child.
Mark 10:9 "What therefore God hath joined together, let not man put asunder."
"What therefore God hath joined together": Jesus added a fourth reason for the inviolability of marriage (see notes on verses 7-8): God ordains marriages and thus they are not to be broken by man.
Each should seek the happiness of his partner before his own. There is nothing more wonderful than a marriage where two people love each other and love God, but there is nothing worse than a bad marriage.
Mark 10:10 "And in the house his disciples asked him again of the same [matter]."
The disciples, like the Pharisees, had not received a clear message on this matter, so they asked the Lord again.
Verses 11-12: Remarriage after a divorce - except for legitimate biblical grounds - proliferates adultery. The innocent party - one whose spouse has committed prolonged, hard-hearted, unrepentant adultery - may remarry without being guilty of adultery, as may a believer whose unbelieving spouse has chosen to leave the marriage (see note on 1 Cor. 7:15).
See also Matthew 5:32; 19:9.
Mark 10:11-12 "And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her." "And if a woman shall put away her husband, and be married to another, she committeth adultery."
These Scriptures, here, show that wives and husbands have equal rights in divorce. She is the sinner if she puts away her husband, and he is guilty if he puts away his wife.
Mark 10:13 "And they brought young children to him, that he should touch them: and [his] disciples rebuked those that brought [them]."
"Children": See note on 9:36.
"That he should touch them": I.e., lay His hands on them and pray for them (Matt. 19:13). Jewish parents commonly sought the blessing of prominent rabbis for their children.
Whether this touch of Jesus was so that He might pray for them, or whether it was like a Patriarchal touch is not clear. At any rate, it would be a blessing to be touched by the Lord Jesus.
The disciples rebuked them, because they felt Jesus was wasting His time on these youngsters. They, probably, thought Jesus should be taking care of more weighty matters.
Mark 10:14 "But when Jesus saw [it], he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God."
"Forbid them not": Jesus rebuked the disciples for their attempt to prevent the children from seeing Him (verse 13). They were not the ones to decide who had access to Jesus (Matt. 15:23).
"For such is the kingdom of God": Most, if not all, of these children would have been too young to exercise personal faith. Jesus' words imply that God graciously extends salvation to those too young or too mentally impaired to exercise faith (see note on Matt. 19:14).
Mark often stresses Jesus' showing of strong feeling. (See 1:41, 43; 3:5; 7:34; 8:34; 9:19).
"Suffer" here means "allow."
Jesus was disturbed by what the disciples said and quickly said in answer, "Suffer the little children to come unto me, and forbid them not". Small children, I believe, should be encouraged, not discouraged, to come to God.
If a child makes a commitment to God early, it can save him from much sin in his life. Sometimes, if a child is turned away early, it causes him to stray, and sometimes he never comes back. The Lord loves the innocence of children. A child receives the Lord humbly.
Mark 10:15 "Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein."
"Verily I say unto you": See note on 3:28.
"As a little child": With humble, trusting dependence, and the recognition of having achieved nothing of value or virtue.
That is what we must do, also. We must humble ourselves and realize that we must depend entirely upon the Lord if we make it to heaven. The simplicity of children's faith is what we must have. We must not complicate our lives with things of the world, but must receive Jesus as our Lord, as well as our Savior.
Mark 10:16 "And he took them up in his arms, put [his] hands upon them, and blessed them."
"Blessed them": See note on verse 13.
Every parent knows that no child is perfect. But Jesus sees in their refreshing openness to new things, their eagerness to learn and follow, a welcome contrast to adult self-dependence and cynicism.
This is what the Lord wants to do for all of us and especially the children. He wants to touch us and bless us.
Mark 10:17 "And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?"
"There came one running": The other synoptic gospels reveal that he was young (Matt. 19:20), and a "ruler", probably in the synagogue (Luke 18:18). He was also wealthy (verse 22).
"What shall I do": Steeped in the legalism of his day, the young man naturally thought in terms of some religious deed that would guarantee him eternal life. His lack of understanding about the true nature of salvation, however, does not mean he was insincere.
"Eternal life": More than just eternal existence, it is a different quality of life. Eternal life is in Christ alone (see notes on John 3:15-16; John 10:28; 17:2-3; Rom. 6:23; 1 John 3:14; Ephesians 2:1-3); they have died to sin and are alive to God (Rom. 6:11); they have the very life of Christ In them (2 Cor. 4:11; Gal. 2:20); and enjoy a relationship with Jesus Christ that will never end (John 17:3).
This man was, probably, waiting to catch Jesus as He left the house. He immediately humbled himself (kneeled).
His question was sincere. He called Jesus "good master" out of respect. His question is one that man has asked for thousands of years, "What should I do that I may inherit eternal life?" We are all aware of the temporary condition of this life.
Mark 10:18 "And Jesus said unto him, Why callest thou me good? [there is] none good but one, [that is], God."
"Why callest thou me good?" Jesus challenged the ruler to think through the implications of ascribing to Him the title "good." Since only God is intrinsically good was he prepared to acknowledge Jesus' deity? By this query Jesus did not deny His deity; on the contrary, He affirmed it.
"Goodness of God": Only God is completely good in His nature and actions. His goodness includes all the positive moral attributes, such as grace, patience, and kindness.
When the rich young ruler called Jesus "Good Master," Jesus reminded him that only God could be properly referred to as "good" (verse 18). The good that exists in the world around us truly reflects or expresses the goodness of God (Gen. 1:10). There is no other source of true "good." When God revealed His name to Moses, He described Himself as being "abundant in goodness" (Exodus 34:6).
The goodness of God is illustrated daily in our lives by the many good things that add comfort and enjoyment (James 1:17). Christians should be careful not to take these gifts for granted.
Jesus knew that the man addressed Him as only a religious teacher. He reminds him that no mere man merits the title "good," for that term applies only to God. As the Son of God, Jesus does of course merit highest praise.
We know that Jesus was good and is good, but we also know that He is God the Son. Perhaps, Jesus was saying here, do you believe that I am God in the flesh? Jesus was trying to get him to focus on God and his need for God.
Mark 10:19 "Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother."
Quoted from Exodus 20:12-16.
"Defraud not": This was not the wording of any of the Ten Commandments, and is unique to Mark's account. It seems to be a paraphrase for the command against coveting.
Jesus did not stop by telling him that only God was good, but went immediately into the commandments. Jesus was aware this young man knew of these laws of God.
Mark 10:20 "And he answered and said unto him, Master, all these have I observed from my youth."
"Master" is here literally "teacher."
"All these have I observed from my youth": His answer was no doubt sincere, but superficial and untrue. He, like Paul (Phil. 3:6), may have been blameless in terms of external actions, but not in terms of internal attitudes and motives (Matt. 5:2:21-48).
We see from this, that this young man was of good morals. Just good clean living will not get us into heaven though. There is more than just good clean living that gets us to heaven.
Mark 10:21 "Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me."
"Jesus beholding him loved him": I.e., felt great compassion for this sincere truth-seeker who was so hopelessly lost. God does love the unsaved (see notes on Matt. 5:43-48).
Sell whatsoever thou hast": Jesus was not making either philanthropy or poverty a requirement for salvation, but exposing the young man's heart. He was not blameless, as he maintained (verse 20), since he loved his possessions more than his neighbors (Lev. 19:18). More importantly, he refused to obey Christ's direct command, choosing to serve riches instead of God (Matt. 6:24).
The issue was to determine whether he would submit to the Lordship of Christ no matter what He asked of him. So, as he would not acknowledge his sin and repent, neither would he submit to the Sovereign Savior. Such unwillingness on both counts kept him from the eternal life he sought.
"Treasure in heaven": Salvation and all its benefits, given by the Father who dwells there, both in this life and the life to come (Matt. 13:44-46).
Jesus identifies the one area that revealed the man's true lack of devotion to God. A clear-cut issue must be decided.
We see from this, that this young man had a god that he must lay on the altar to receive Jesus as his Savior. This statement, here, is not for everyone to do but just for those who are in love with their money. Whatever your god happens to be is what you are required to lay down. Jesus invited him to follow Him. If we follow Jesus, there is a cross to bear.
Mark 10:22 "And he was sad at that saying, and went away grieved: for he had great possessions."
"Went away grieved": It was purely a worldly disappointment based on the fact that he didn't receive the eternal life he sought because the price of sacrifice was too high. He loved his wealth (8:36-37).
Matthew 19:20 reveals that this rich man was still young. Luke 18:18 shows that he was a ruler.
You see, this man's possessions were his god. He gave up eternal life for his worldly possessions. God would not have required his money, if he had not been in love with his money.
Mark 10:23 "And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!"
"How hardly ... they that have riches": See note on verse 27. "Hard" in this context means impossible (verse 25). "Wealth" tends to breed self-sufficiency and a false sense of security, leading those who have it to imagine they do not need divine resources (see Luke 16:13; 1 Tim. 6:9; 17-18).
Pride goes many times with riches, and love of money causes men to sin. The lust for money is of the flesh, and to love the things of this world drives heaven farther away.
Mark 10:24 "And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!"
See note on verse 26.
It was assumed that whoever was rich was in God's favor.
Notice in verse 24, exactly where the sin is. The trust in riches instead of God is the sin. Putting anything ahead of God could cause a person to miss heaven.
Mark 10:25 "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God."
"Camel ... eye of a needle": The Persians expressed impossibility by saying it would be easier to put an elephant through the eye of a needle. This was a Jewish colloquial adaptation of that expression denoting impossibility (the largest animal in Palestine was a camel).
Many improbable interpretations have arisen that attempt to soften this phrase, e.g., that "needle" referred to a tiny gate in the Jerusalem city wall that camels could enter only with difficulty (but there is no evidence that such a gate ever existed.
And if it had, any sensible camel driver would have simply found a larger gate); or that a copyist's error resulted in kamelos (camel) being substituted for kamilos (a large rope or cable) (but a large rope could no more go through the eye of a needle than a camel could, and it is extremely unlikely that the text of all three synoptic gospels would have been changed in exactly the same way).
Jesus' use of this illustration was to explicitly say that salvation by human effort is impossible; it is wholly by God' grace. The Jews believed that with alms a man purchased salvation (as recorded in the Talmud), so the more wealth one had, the more alms he could give, the more sacrifices and offerings he could offer, thus purchasing redemption.
The disciples' question (verse 26) makes it clear that they understood what Jesus meant - that not even the rich could buy salvation. See note on Matt. 19:24.
God will not cause you to miss heaven because you are rich, but He will cause you to miss heaven, if you put your money ahead of God.
Mark 10:26 "And they were astonished out of measure, saying among themselves, Who then can be saved?"
"Who then can be saved": Jesus' teaching ran counter to the prevailing rabbinical teaching, which gave the wealthy a clear advantage for salvation. Jesus' emphatic teaching that even the rich could not be saved by their own efforts left the bewildered disciples wondering what chance the poor stood. See notes on Rom. 3:9-20; Gal. 3:10-13; Phil. 3:4-9).
It was thought by the Hebrews that a wealthy man was wealthy because God blessed him as He did Abraham, David, and Solomon. You can see how they would be so amazed.
Mark 10:27 "And Jesus looking upon them saith, With men [it is] impossible, but not with God: for with God all things are possible."
"With men it is impossible, but not with God": It is impossible for anyone to be saved by his own efforts (see note on verse 25) since salvation is entirely a gracious, sovereign work of God. See notes on Rom. 3:21-28; 8:28-30; Gal. 3:6-9; 26-29).
You see, Jesus did not say a rich man could not be saved, He said it would be hard. God looks into the heart. Rich and poor who have pure hearts and who depend on Jesus Christ as their Savior will be saved.
Mark Chapter 10 Questions
1. As soon as Jesus came to Judaea, what did the people do?
2. Why did they come to Him?
3. What question did the Pharisees ask Him?
4. Why did they ask Jesus this?
5. What question did Jesus ask them in answer?
6. What way out had Moses given to them?
7. Man and woman married are to be one __________.
8. Why did Jesus say Moses had allowed divorce?
9. A man shall leave his mother and father and _________ ___ _____ _______.
10. Why did the disciples ask Jesus the same question?
11. In verses 11 & 12, we find that man and woman are equal in what?
12. Why did they bring the young children to Jesus?
13. What did the disciples do about the children?
14. How did Jesus feel about the disciples attitude?
15. Jesus said, if you are to enter the kingdom, it must be as a _________ ____________.
16. Why is it important to come to Jesus at an early age?
17. In verse 16, Jesus did what to the children?
18. The man, who ran and kneeled at Jesus' feet, asked what of Jesus?
19. What shows that he humbled himself?
20. Who is the only one good?
21. What did Jesus tell the young man at first?
22. What did the young man answer?
23. What did Jesus tell him he lacked?
24. Why was this required of him?
25. What did the young man do?
26. What did Jesus say that astonished the disciples?
27. In verse 24, what one word was added to clarify what Jesus meant?
28. What is it easier for a camel to do than for a rich man to enter the kingdom of heaven?
29. What question did the disciples ask Jesus?
30. With God __________ things are possible.
Mark 10:28 "Then Peter began to say unto him, Lo, we have left all, and have followed thee."
"We have left all": Peter noted that the 12 had done what the Lord had asked the rich young ruler to do (verse 21), and had come to Him on His terms. Would that self-abandoning faith, Peter asked, qualify them for a place in the kingdom?
This statement of Peter's was right after the rich young man had turned his back and walked away, because the Lord told him to sell what he had and give to the poor. We discussed that the wealth was not the sin. The sin was that the young man loved it more than he loved God.
We also heard Jesus say that it was difficult for someone of great wealth to be saved and then immediately say, though it might be impossible for man, all things are possible with God. Peter, in the statement above desired to know where his own position with God was. Peter was a fisherman, and he left his boat, nets, and family and followed Jesus.
Mark 10:29-30 "And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's," "But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life."
"Verily I say unto you" (see note on 3:28).
"In this time ... in the world to come": Following Jesus brings rewards in this present age and when Messiah's glorious kingdom comes.
"With persecutions": Great trials often accompany great blessings (see notes on Rom. 8:17; Phil. 1:29; 2 Tim. 3:12).
"Eternal life" (see note on verse 17).
Persecutions are part of the disciples' lot (see Romans 8:17, also the note on 9:49).
This leaves no doubt, if you give up worldly things on this earth, you will inherit eternal life. These great promises of abundance here are in the spiritual realm. If you give up family for God, God will be your family. Friends who are Christians like you, can sometimes be even closer than blood relatives.
Christians know how to love. We know if we choose the Lord over the world, we will inherit with Him. We shall be joint-heirs with Jesus and live and reign with Him. We will live for all of eternity with God.
Mark 10:31 "But many [that are] first shall be last; and the last first."
Believers will share equally in the blessings of heaven, a truth illustrated by the parable of (Matt. 19:30 - 20:16; see notes there).
God's truth often contradicts human expectations.
We will see in this that many who were not in very high office here on the earth will be ruling over those who were kings and princes here. The Christians will rule with Jesus, and the worldly people will be ruled over. I also believe that this Scripture means that some of the end time followers of Jesus will be held in esteem of God with the prophets and disciples of old.
Verses 32-45: Jesus sets His face toward Jerusalem.
The third and last prediction of His death and resurrection that Jesus made to the 12 is given (8:31; 9:31). This is also the most detailed of the three predictions, specifically mentioning that He would be mocked (15:17-20; Luke 23:11, 35-39), scourged (15:15), and spat upon (14:65; 15:19).
Mark 10:32 "And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him,"
"Going up to Jerusalem": From Perea (see note on verse 1), via Jericho (verse 46). This is the first mention of Jerusalem as Jesus' destination. Because of the elevation of Jerusalem (about 2,550 feet above sea level), travelers always spoke of going up to the city, regardless of where in Israel they started.
"Amazed": At Jesus' resolute determination to go to Jerusalem (Luke 9:51), despite the cruel death that awaited Him there (verses 32-34).
"As they followed": The Greek syntax makes it clear that this was a group distinct from the 12, probably pilgrims en route to Jerusalem for Passover. They were afraid because they realized something significant was about to happen that they did not understand.
"The twelve" (see note on 3:14).
The disciples feared what awaited Jesus, and themselves, in the city where Jesus' enemies would be numerous.
The disciples were amazed that Jesus would go to Jerusalem. He had already told them that He would be crucified there. The disciples (not understanding), greatly feared death. Their amazement was of such a man, who knowing He would die, would go headlong to the place of death.
All the time Jesus was still giving them the details of the crucifixion, so that when it happened, they would not forget that He is Messiah.
Verses 33-34: See 8:31; 9:31; also 9:12.
Mark 10:33-34 "[Saying], Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles:" "And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again."
This was the detailed information that Jesus gave to the disciples. He wanted them to realize that all of this was the part of the plan. That God was even in control of this, and that victory lies at the end. Jesus would rise on the third day.
Their eyes were so in the physical that they just saw the pain and suffering and could not see the victory. The victory of salvation for everyone is completed on the cross. The evidence of it was on resurrection day.
Verses 35-45: The disciples jockey for personal advantage even while Jesus prepares to face the Cross. They were simply incapable of visualizing, despite Jesus' hints, the vindication that lay on the other side of His death. Hence their scrambling for some measure of concrete assurance now.
This incident reveals yet again the disciples' failure to grasp Jesus' teaching on humility (see notes on 9:34; Matt. 20:21). Ignoring the Lord's repeated instruction that He was going to Jerusalem to die (see note on verses 32-34), the disciples still thought the physical manifestation of the kingdom was about to appear and were busy maneuvering for the places of prominence in it (Matt.18:1).
Mark 10:35 "And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire."
"James and John, the sons of Zebedee" (see note on 1:19). Matthew reveals that their mother accompanied them and spoke first (Matt. 20:20-21), after which James and John reiterated her request. If she was Jesus' aunt, the three undoubtedly hoped to capitalize on the family ties.
James and John had been two of the three which the Lord had set aside so many times to be with Him, as at the Mount of Transfiguration. They had heard Jesus say that they all would reign with Him and rule over the twelve tribes of Israel.
Mark 10:36 "And he said unto them, What would ye that I should do for you?"
They perhaps thought that they and Peter were already favorites of the Lord. This request was understandable, if for no other reason than they wanted to be as near the Lord as possible. Jesus already knew what was in their hearts, but this question was asked for our learning.
Mark 10:37 "They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory."
"Sit ... on thy right ... your left": In the places of highest prominence and honor beside the throne.
"In thy glory": In the glorious majesty of His kingdom (Matt. 20:21).
They wanted the most prominent seats next to Him. In Matthew, we read that their mother wanted this position for them. We must remember in the case of Peter, James, and John that at that time, none of them had been baptized in the Holy Spirit, and they were still operating in the flesh to some extent. Their power to live victorious, unselfish lives had not come yet.
Mark 10:38 "But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?"
"The cup ... the baptism": Endure suffering and death as Jesus would (verses 32-34; see note on Matt. 20:22).
"Cup" refers to Jesus' coming sufferings.
Truly James and John did not at this point realize the terrible death that Jesus would go through. The prize they were asking for was also a mystery. They could not know whether this would be a blessing or a curse. Jesus would be baptized with the baptism of suffering. It is an easy thing to say that we can go through the suffering, until the time comes.
All of the disciples really felt that Jesus would set up a physical kingdom here on this earth, and He would run the Romans off. Their idea and Jesus' idea of victory were two different things entirely. To want to be Jesus' right and left hand assistants was being proud.
Jesus would be made our Savior by His suffering on the cross. Were they prepared to suffer on the cross with Him? They really had no idea what they were asking. This would indeed be a bitter cup that Jesus would fulfill.
Mark 10:39 "And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:"
James and John would suffer like their Master (Acts 12:2; Rev. 1:9), but that in itself would not earn them the honors they desired.
James was martyred (Acts 12:2). John was later exiled (Rev. 1:9).
James was martyred in the Christian movement. In the twelfth chapter of Acts, we read about James being killed by Herod.
Acts 12:1-2 "Now about that time Herod the king stretched forth [his] hands to vex certain of the church." "And he killed James the brother of John with the sword."
We know of John's exile on the Isle of Patmos where he wrote the Book of Revelation.
Mark 10:40 "But to sit on my right hand and on my left hand is not mine to give; but [it shall be given to them] for whom it is prepared."
"Not mine to give": Honors in the kingdom are bestowed not on the basis of selfish ambition, but of divine sovereign will.
We know that the right hand blessing has always been the best. I am not so sure what this left hand would be.
Mark 10:41 "And when the ten heard [it], they began to be much displeased with James and John."
"The ten ... began to be much displeased": Not righteous indignation, since they too had been guilty in the past of such self-serving conduct (9:33-34), and would be so in the future (Luke 22:24). The rest of the disciples resented James and John for their attempt to gain an advantage over the others in pursuing the honor they all wanted.
We see from this that even the disciples who walked with Jesus were not perfect. We see here, that they became jealous of James and John.
Mark 10:42 "But Jesus called them [to him], and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them."
"Lordship over them ... exercise authority": These parallel phrases convey the sense of autocratic, domineering authority.
Jesus was saying the way of the world is different from God's way. In the world the great ones rule over their people, but in God's method, the great ones serve their fellow men.
Mark 10:43 "But so shall it not be among you: but whosoever will be great among you, shall be your minister:"
"Not be among you": There is no place in the church for a domineering leader (9:35; Matt. 23:8-12; 1 Pet. 5:3-6; 3 John 9:10).
Mark 10:44 "And whosoever of you will be the chiefest, shall be servant of all."
Jesus reminded the disciples that they were not of the world and must not live like the world. Don't live like the world, this is not your home. Do it God's way, the better way. The greatest among you shall be servant to all.
Mark 10:45 "For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."
"Son of man" (see note on 2:10).
"Came not to be ministered unto": Jesus was the supreme example of servant leadership (John 13:13-15). The King of Kings and Lord of Lords (Rev. 19:16), relinquished His privileges (Phil. 2:5-8), and gave His life as a selfless sacrifice in serving others.
"Ransom for many" (see note on Matt. 20:28). "Ransom" refers to the price paid to free a slave or a prisoner. For" means "in place of." Christ's substitutionary death on behalf of those who would put their faith in Him is the most glorious, blessed truth in all of Scripture (Rom. 8:1-3; 1 Cor. 6:20; Gal. 3:13; Eph. 1:7; Titus 2:14; 1 Pet. 1:18-19).
The ransom was not paid to Satan, as some erroneous theories of the atonement teach. Satan is presented in Scripture as a foe to be defeated, not a ruler to be placated. The ransom price was paid to God to satisfy His justice and holy wrath against sin. In paying it, Christ "bore our sins in His body on the cross" (1 Pet. 2:24; see notes on 2 Cor. 5:21).
If Jesus' sinless life was deemed by God as fit for sacrifice for sinners, how much more expendable are the lives of disciples? (See Romans 8:36).
In this we really see the understatement. Jesus (God manifest in the flesh, God the Son), humbled Himself and came to earth and ministered unto our needs. He was crucified for each individual all over the world for all times. Jesus was crucified and rose again so that whosoever will might be saved.
The word "many" would probably cover it, because not everyone accepts the salvation that Jesus paid for, for all of us with His precious blood. He ministered to so many on the earth while He was here that the Bible said there would not be enough books to write them all down in if everyone was recorded.
Verses 46-52: The second of two healings of blind men recorded in Mark (8:22-26).
Mark 10:46 "And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimeus, the son of Timeus, sat by the highway side begging."
"Jericho" was 5 miles west of the Jordan and about 18 miles' northeast of Jerusalem. The route from Perea to Jerusalem passed through it. This is the only recorded visit of Jesus to Jericho.
"As he went out of Jericho": Mark and Matthew state that the healing took place as Jesus was leaving Jericho, Luke as He was entering the city. Mark and Matthew may be referring to the ancient walled city, just north of the New Testament city, while Luke refers to New Testament Jericho. Or Luke's words may simply mean Jesus was in the vicinity of Jericho when the healing took place (see note on Matt. 20:30).
"Blind Bartimaeus": Matthew notes that there were two blind beggars, whereas Mark and Luke focus on the more vocal of them. (Matt. 8:28 with 5:2; Luke 8:27). Since they were unable to work, blind people commonly made their living by begging (John 9:8). These men had staked out a good site on the main road to Jerusalem.
"Son of Timeus": The translation of "Bartimeus"; the Aramaic prefix "bar" means "son of."
There was no welfare in those days, and a blind person made a living from begging. This is the same Jericho where the walls fell down for the Israelites on their way to the holy land. Giving the name of the beggar designates a particular healing.
Mark 10:47 "And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, [thou] son of David, have mercy on me."
"Of Nazareth" (see note on 1:9).
"Son of David": A common messianic title, used as such only in the synoptic gospels (See note on Matt. 1:1).
A blind man hears so much more, because of their contact with so many people. This Bartimaeus knew the name "Jesus of Nazareth". He had heard of the miracles Jesus had done and this was why he cried out to Jesus for help.
Mark 10:48 "And many charged him that he should hold his peace: but he cried the more a great deal, [Thou] son of David, have mercy on me."
When you are blind and someone is near that can make you see again, there would be no way to hush you up. We can see here, from the "Son of David" that he called Jesus, that the blind man had heard that He descended from David. The blind man would not be quieted, he wanted to see again.
Mark 10:49 "And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee."
"Jesus ... commanded him to be called": Thus, implicitly rebuking those trying to silence him (verse 48).
This was the best news this blind man had ever heard. Jesus was calling him. His friends said to him, "Rise up, Jesus is calling you". Truly you can think of this as literal and as spiritual, as well.
Jesus does call all who are spiritually blinded by this world to come to Him so that He might open their eyes that they might see, just as Bartimaeus was called here.
Mark 10:50 "And he, casting away his garment, rose, and came to Jesus."
This beggar's outer robe was shed so that he might come to Jesus.
Mark 10:51 "And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight."
This word "Lord" (Greek rabbouni), occurs elsewhere only (in John 20:16). It is an intensified form of the word for teacher or master. Its use implies a high regard for Jesus. See "son of David" (in 10:47).
The Lord knew the blind man's need, but this question was asked to make a point. This man realized he had a need, asked for help, and then had enough faith to receive it. Bartimeus recognized Jesus as his Lord, and spoke faith.
Mark 10:52 "And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way."
"Thy faith hath made thee whole": Literally "saved you." Bartimeus' physical and spiritual eyes were likely opened at the same time. The outward healing reflected the inner wellness of salvation.
(In verse 52), we learn a very important lesson. Faith is what activated the miracle. He received his sight because he believed. Bartimaeus was so thankful that he followed Jesus.
Mark Chapter 10 Continued Questions
1. Why did Peter remind Jesus that they had left all to follow Him?
2. What had Peter's occupation been prior to going with Jesus?
3. What did Jesus promise to those who have left home and family to follow Him?
4. The first shall be __________.
5. Why were the disciples afraid in verse 32?
6. What was their amazement of Jesus?
7. What details of the crucifixion did Jesus give them? ___ _______ __ ___________ _______ .
8. What did He promise would happen on the third day after the crucifixion?
9. Why did Jesus tell this to the disciples?
10. What request did James and John make of Jesus?
11. What did the other disciples think of this?
12. What question did Jesus ask James and John?
13. What was their reply?
14. Who will sit on the right and left hand of Jesus?
15. What, in Acts chapter 12, do we find happened to James eventually?
16. In Jesus' teaching the greatest shall be the ____________ ___ ______.
17. In verse 45, Jesus called Himself what?
18. In this, He said that He came for what purpose?
19. Where did Jesus go where the blind man was begging?
20. What was the blind man's name?
21. When he heard it was Jesus, what did the blind man do?
22. What did the blind man call Jesus?
23. When Jesus heard his cries, what did He do?
24. Why did Jesus ask him what he wanted if He already knew his needs?
25. In verse 52, Jesus told him his ___________ had made him whole.
26. What did the blind man do after he was healed?
Verses 11:1 - 15:47: These are Jesus' final days in Jerusalem. While the exact chronology of the passage is disputed, tradition places (11:1), on the Sunday before the Resurrection.
This passage, traditionally called Jesus' triumphal entry (more accurately, it was Jesus' coronation as the true King), was His last major public appearance before His crucifixion. The importance of this event is indicated by the fact that this is only the second time all 4 gospels include the same event (Matt. 21:1-11; Luke 19:29-44; John 12:12-19).
Mark 11:1 "And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,"
"Came nigh to Jerusalem": A general transition statement marking the end of the narrative in chapter 10. It also indicates the beginning of the final phase of Christ's 3 year ministry.
"Bethphage": A small town just east of Jerusalem whose name literally means "house of unripe figs" (see note on Matt. 21:1).
"Bethany": The hometown of Mary, Martha and Lazarus (John 11:1), on the eastern slope of the Mt. of Olives, two miles east of Jerusalem.
"Mount of Olives": This mountain stood between Bethany and Jerusalem (see note on Matt. 24:3).
The Mount of Olives overlooks Jerusalem. The time of Jesus' arrival here was on Palm Sunday.
Mark 11:2 "And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring [him]."
"The village over against you": Most likely Bethphage. (Opposite" implies that it was somewhat off the main road).
"Colt": According to usage of this word in Greek papyri (ordinary written documents dating from New Testament times that were made of papyrus reed), this was most likely a young donkey, a definition also in harmony with other Scripture usage (see note on Matt. 21:5; Gen. 49:11; Judges 10:4; 12:14; Zech. 9:9).
"Whereon never man sat": The Jews regarded animals that had never been ridden as especially suited for holy purposes (Num. 19:2; Deut. 21:3; 1 Sam. 6:7).
The two disciples sent were not mentioned by name. In Matthew, we are told "a colt and an ass ", here we see just the "colt". This varies a little in detail because two different people were telling the story. We discussed this in great detail in our Matthew study.
We will mention that an animal that had never been used by the owner or had never produced offspring was the only animal fit for God's use. That was why the colt no one had sat on was there. Jesus (God the Son), would be using this animal. By divine plan this animal would be there at this time for Jesus' use.
Mark 11:3 "And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither."
"If any man say unto you": Because of its very nature, Jesus anticipated the disciples' action would be challenged (verse 5).
"Lord": Even though he does not use "Lord" with this meaning in the rest of his gospel, Mark was referring to Jesus. In Luke and John this appears often as a name for Jesus. People in the area knew Christ and the disciples well, and the owner would have understood the reference.
There was really no evidence that anyone tried to stop them. Here again, Jesus said this to them to let them know that what they were doing was right. This colt would not be a stolen animal. He had been placed there for just that purpose.
In Zechariah 9:9 it had been prophesied that Jesus would enter Jerusalem on the colt of an ass: "Rejoice greatly, O daughter of Zion; shout O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass."
You see, Jesus fulfills every prophesy of Him.
Mark 11:4 "And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him."
We see in this the plans of God carried out in every detail. We see these disciples obeyed Jesus. They took no thought for the harm that might come to them, if they were thought to be stealing the animals. It surely had to make their faith even stronger when the animals were where Jesus had told them they would be.
Mark 11:5 "And certain of them that stood there said unto them, What do ye, loosing the colt?"
There was really no opposition to them taking them. It seems as if the people who asked what they were going to do with them were curious more than anything, because they did not try to stop the disciples.
These animals are just like everything and everyone on the earth. We are all subject to the wishes of our Lord. Just as the money was in the fish's mouth when Jesus needed it to pay taxes, this shows divine provision.
Mark 11:6 "And they said unto them even as Jesus had commanded: and they let them go."
It was exactly as Jesus said it would be.
Mark 11:7 "And they brought the colt to Jesus, and cast their garments on him; and he sat upon him."
These clothes were thrown across the animal like a saddle blanket, and Jesus sat upon him. Jesus showed complete humility in riding this colt, but all the time was being elevated by those who were with Him.
Mark 11:8 "And many spread their garments in the way: and others cut down branches off the trees, and strewed [them] in the way."
"Spread their garments": Such action was part of the ancient practice of welcoming a new king (see note on Matt. 21:8).
"Branches": Palm branches which symbolized joy and salvation and pictured future royal tribute to Christ (Rev. 7:9). The crowd was greatly excited and filled with praise for the Messiah who taught with such authority, healed the sick and raised the dead (Lazarus; John 12:12-18).
Verses 9-10: The crowd's cry echoes words from (Psalm 118:25-26). The occasion recalls the prophecy of (Zechariah 9:9), a passage which rabbis of Jesus' day were unable to account for. How could the Messiah be content with so lowly an entry?
"Hosanna" means "save, we pray," or "save now".
Mark 11:9 "And they that went before, and they that followed, cried, saying, Hosanna; Blessed [is] he that cometh in the name of the Lord:"
"Hosanna" means Oh, save. This was Jesus' triumphal entry into Jerusalem. This was Palm Sunday. You can see total adoration of Jesus by His followers here. Not even their own garments meant anything to them compared to Jesus, and they spread their garments on the ground for the ass to walk on. At this point, all these people were speaking of the blessedness of Jesus.
"Blessed is he that cometh" (see note on Matt. 21:9). This phrase is part (Psalm 118:26), of the Hallel (the Hebrew word for "praise"), comprised of (Psalms 113 - 118), which was sung at all the Jewish religious festivals, most notably at the Passover.
"He who comes" was not an Old Testament messianic title, but definitely had come to carry such implications for the Jews (Matt. 11:3; Luke 7:19; John 3:31; 6:14; 11:27; Heb. 10:37).
Mark 11:10 "Blessed [be] the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest."
"The kingdom of our father David": This tribute, recorded only by Mark, acknowledges Jesus as bringing in the messianic kingdom promised to David's Son. The crowd paraphrased the quote from (Psalm 118:26; verse 9), in anticipation that Jesus was fulfilling prophecy by bringing in the kingdom.
At this time, the Lord Jesus could have easily taken Jerusalem away from the Romans. His followers believed He was going into Jerusalem to reign as King then. They had no understanding of His mission at all.
Mark 11:11 "And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve."
"Temple": Not a reference limited to the inner, sacred sanctuary, but the entire area of courts and buildings.
"Looked round about upon all things": A description distinctive to Mark, quite possibly based on one of Peter's eyewitness memories. Christ acted as one who had the authority to inspect temple conditions, and His observation missed nothing.
"Went out unto Bethany": Nearby "Bethany" was a relatively safe place to avoid sudden, premature arrest by the Jewish leaders.
Notice here too, that Jesus went to the temple. This had to be an unusual sight, Jesus going along on the little colt with a large group shouting, "Hosanna" and covering the way for the colt to walk with their clothes and branches. All twelve disciples were with Jesus at this time.
Verses 12-26: A fig tree is cursed and the temple is cleansed.
Mark 11:12 "And on the morrow, when they were come from Bethany, he was hungry:"
"On the morrow": Matthew 21:18 says this was "in the morning," probably before 6:00 a.m. The incident occurred on Monday.
"Bethany" (see the note on verse 1).
This was undoubtedly the Monday after Palm Sunday. Jesus was about to teach us a very important lesson here, and set the circumstance up for us. We know that Jesus ate while He was here on the earth and it would not be unusual for Him to be hungry. This fig tree with leaves would make you think that it also, had figs.
Mark 11:13 "And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not [yet]."
"Fig tree afar off having leaves": Fig trees were common as a source of food. Three years were required from planting until fruit bearing. After that, a tree could be harvested twice a year, usually yielding much fruit. The figs normally grew with the leaves. This tree had leaves but, strangely, no fruit.
That this tree was along the side of the road (Matt. 21:19), implies it was public property. It was also apparently in good soil because its foliage was ahead of season and ahead of the surrounding fig trees. The abundance of leaves held out promise that the tree might also be ahead of schedule with its fruit.
"For the time of figs was not yet": The next normal fig season was in June, more than a month away. This phrase, unique to Mark, emphasizes the unusual nature of this fig tree.
If it was not time for figs, why did Jesus look for them? The fig tree is a well-known Old Testament symbol for Israel. He is going to use this unproductive tree as a teaching aid. Looking for figs when there should have been none anyway would serve to heighten the disciples' curiosity and sharpen their memory of the incident.
Here we see a disappointment, a tree with no fruit. There are several symbols we must see here. This "fig tree" symbolizes the physical house of Israel. It was religious (the green leaves), but was not a fruit bearer (had not accepted Jesus). This tree was to wither up until the time of the Gentiles was fulfilled.
The physical house of Israel would appear to be dead. We also can see in this fig tree our own lives. Are we Christians in lip service, or in reality? Do we appear to be a fruitful tree, and have no fruit to show? Can we bear closer examination? When Jesus comes and inspects our tree, will there be any fruit? In Matthew, we are told that the tree withered immediately.
Mark 11:14 "And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard [it]."
"No man eat fruit of thee hereafter for ever": Jesus' direct address to the tree personified it and condemned it for not providing what its appearance promised. This incident was not the acting out of the parable of the fig tree (Luke 13:6-9), which was a warning against spiritual fruitlessness. Here, Jesus cursed the tree for its misleading appearance that suggested great productivity without providing it.
It should have been full of fruit, but was barren. The fig tree was frequently an Old Testament type of the Jewish nation (Hos. 9:10; Nahum 3:12; Zech. 3:10), and in this instance Jesus used the tree by the road as a divine object lesson concerning Israel's spiritual hypocrisy and fruitlessness (see note on Matt. 21:19; Isa. 5:1-7).
This showed the disciples the supreme power that Jesus has over even plants. Jesus did not have to die on the cross. He chose to die on the cross. Jesus is supreme Ruler over everything.
Verses 15-19 (see note on Matt. 21:12). Although Jesus had cleansed the temple 3 years earlier (John 2:14-16), it had become more corrupt and profane than ever and thus He was compelled to again offer clear testimony to God's holiness and to His judgment against spiritual desecration and false religion.
Even as God sent His prophets repeatedly throughout the Old Testament to warn His people of their sin and idolatry, Christ never stopped declaring God's will to a rebellious people, no matter how often they rejected it. With this temple cleansing, Jesus showed vividly that He was on a divine mission as the Son of God.
Mark 11:15 "And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;"
"Temple" (see note on verse 11). The large Court of the Gentiles was the setting for the events that followed.
"Sold and bought": Animals were needed by the Jews for their sacrificial temple offerings, and it was more convenient for the worshipers to buy them there rather than bring the animals from a distance and risk that they would not pass the High-Priests inspection. The sellers either belonged to the High-Priestly hierarchy or paid a large fee to temple authorities for the privilege of selling. Whichever was the case, the High-Priest's family benefitted monetarily.
"Moneychangers" They were in the court to exchange Greek and Roman coins for Jewish or Tyrian coins which pilgrims (every Jewish male 20 years and older), had to use for the annual half-shekel payment for temple religious services (see note on Matt. 21:12). A fee as high as 10 or 12 percent was assessed for this exchange service.
"Them that sold doves": These birds were so often used for sacrifice that Mark makes separate mention of their sellers. Doves were the normal offering of the poor (Lev. 5:7), and were also required for other purposes (Lev. 12:6; 14:22; 15:14, 29).
There were already laws against such misuse of the temple precincts, but no one was enforcing them.
This temple was for one purpose only. This temple was a place for man to meet with God. The temple was never intended to be a house of merchandise. The temple was to be holy, set aside for this purpose. Jesus cast these people out with great authority.
This selling of sacrificial animals (many times not even healthy animals), to be offered in the temple was against all of God's teachings.
Church should not be a money making venture. Church is for God and man to communicate with each other. Man must reverence God and His temple.
Mark 11:16 "And would not suffer that any man should carry [any] vessel through the temple."
"Carry any vessel through:" In addition to normal business traffic, some may have used the temple court as a shortcut.
Jesus did not want people to continue the practice of using the court as a shortcut through which to carry utensils and containers with merchandise to other parts of Jerusalem because such a practice revealed great irreverence for the temple, and ultimately for God Himself.
The really sad thing about most of this trade that went on in the temple; was that the priests and their families were taking advantage of the needs of the people for doves etc., and were fleecing the people. Not only were they charging too much, but were furnishing impure animals; and they were not even supposed to sell at all in the temple.
The temple is holy. Other activities, other than worship, should not be conducted inside the sanctuary. All transactions should be made outside the sanctuary. The Lord even now will overthrow the money changers and the men and women merchandising in the sanctuary.
Mark 11:17 "And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves."
Jesus defended Himself by appealing to Scripture (see note on Matt. 21:13), after His actions had caused a crowd to gather.
"All nations the house of prayer": The true purpose for God's temple. Only Mark includes "for all the nations" from Isaiah's text (56:7), probably because he was mainly addressing Gentiles. The Court of the Gentiles was the only part of the temple they were permitted to use for prayer and worship of God, and the Jews had frustrated that worship by turning it into a place of greedy business.
"Den of thieves": Using Jeremiah's phrase (Jer. 7:11), Jesus described the religious leaders as robbers who found refuge in the temple, comparable to how highwaymen took refuge in caves with other robbers. The temple had become a place where God's people, instead of being able to worship undisturbed, were extorted and their extortioners were protected.
"Of all nations:" The money-changers had their tables in the Court of the Gentiles. It was as close to the inner confines of temple worship as a Gentile could enter. But it was decidedly profaned, despite God's Old Testament intent for His house to be a haven of worship for all. The word for "thieves" here suggest plunder, taking by violent means. Jesus did not mince words (see Isaiah 56:7; Jeremiah 7:11).
God is the God of the whole world. He is the God of every nation. The court of the Gentiles is still part of the meeting place of God and man. Here again, Jesus condemns the selling of merchandise in the sanctuary. I believe personally that this goes even into the holiness we should have toward our God in our sanctuary today.
Eating and drinking, for instance, should be done in another room of the church, and all other gatherings that are not classified as worship (such as fund raisers). God loves us and wants to save us, but He also wants us to love and worship Him. We take God and His sanctuary far too lightly.
Mark Chapter 11 Questions
1. What two towns were near Jerusalem?
2. Where did Jesus tell two of His disciples to go?
3. What would they find there?
4. Approximately how far is it from Jericho to Jerusalem?
5. What city does the Mount of Olives overlook?
6. Why did Jesus need the colt of an ass?
7. What answer were the disciples to give to anyone who asked them what they were doing?
8. What Prophetic book in the Old Testament tells of the colt?
9. Where did they find the colt?
10. What did they use like a saddle blanket for the colt?
11. What did they spread down before the colt to walk on?
12. What does "Hosanna" mean?
13. What day did Jesus' triumphant arrival in Jerusalem happen on?
14. Where did Jesus go in Jerusalem?
15. When Jesus came from Bethany on Monday, He was _______________.
16. Why did He think the fig tree had fruit?
17. What had Jesus done, here, to teach us a very important lesson?
18. What is the fig tree symbolic of?
19. What can we see in our lives, if we are Christians, in this fig tree?
20. When Jesus went to the temple, what did He find that displeased Him?
21. What is the only purpose of the temple then and now?
22. How did Jesus cast them out?
23. What was the saddest thing about this trafficking that was going on?
24. What shall the house of God be called?
25. Who does this extend to?
Mark 11:18 "And the scribes and chief priests heard [it], and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine."
"The scribes and chief priests": Here Mark uses this combination for the first time. These men were among those who comprised the principal leadership in the Sanhedrin (see notes on Matt. 2:4; 26:59).
"Sought how they might destroy him": See note on 3:6. The leaders had continuing discussions on how to kill Jesus.
"Astonished at his doctrine": See note on 1:22.
The worst fear these scribes and priests had was that the people would follow Jesus and not listen to them anymore. This "destroy", probably, even went further than killing Jesus. They wanted to stop this message He was bringing, too. They knew if they couldn't stop the message, His disciples would continue on with the message.
This doctrine of Jesus brought them hope. The message the scribes and priests were promoting brought only death. The chief priests were afraid the people would all leave and follow Jesus.
Mark 11:19 "And when even was come, he went out of the city.
"Went out of the city": Jesus' practice during the first 3 days of Passion Week was not to leave Jerusalem until sunset, when the crowds dispersed and the city gates were about to be closed.
Jesus left the city at evening and stayed in the country round about. In the daytime, Jesus was in Jerusalem and, probably, spent the night in Bethany with friends.
Mark 11:20 "And in the morning, as they passed by, they saw the fig tree dried up from the roots."
"In the morning" was Tuesday of Passion week. See note on verse 12.
"Fig tree dried up from the roots": The tree blight that prevented fruit (verse 4) had spread upward through the tree and killed it. Matthew described the event in a more compact fashion, but his account still allows the same time frame as Mark's (see note on Matt. 21:19).
When they walked back by the fig tree that Jesus had cursed, they saw that it was dead from the roots. We remember in the last lesson, that the symbol of the fig tree is the physical house of Israel.
Mark 11:21 "And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away."
"Master": Meaning Rabbi, see note on 9:5.
This was just another instance where Peter was shown beyond a shadow of doubt that Jesus was truly Son of God.
Verses 22-26: The withered fig tree gives occasion for Jesus to expound concerning faith, prayer, and forgiveness.
Mark 11:22 "And Jesus answering saith unto them, Have faith in God."
"Have faith in God": A gentle rebuke for the disciples' lack of faith in the power of His word. Such faith believes in God's revealed truth, His power and seeks to do His will (1 John 5:14; see note on Matt. 21:21).
Jesus was telling Peter and all the others to not doubt the next few days as all the events of the arrest and crucifixion of Jesus took place, but to look beyond the circumstances they saw with their eyes and to have faith in God.
Mark 11:23 "For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith."
"This mountain ... into the sea": This expression was related to a common metaphor of that day, "rooter up of mountains," which was used in Jewish literature of great rabbis and spiritual leaders who could solve difficult problems and seemingly do the impossible. Obviously, Jesus did not literally uproot mountains; in fact, He refused to do such spectacular miracles for the unbelieving Jewish leaders (see note on Matt. 12:38).
Jesus' point is that if believers sincerely trust in God and truly realize the unlimited power that is available through such faith in Him, they will see His mighty powers at work (John 14:13-14; see note on Matt. 21:21).
The secret is not to doubt. What we must continually remember is that things that seem impossible to man are not impossible to God. God made the world and everything in it, and everything is subject to God's wishes. The created has to obey the Creator. You might say, "What does that have to do with it obeying me?"
John 14:12-14 "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater [works] than these shall he do; because I go unto my Father." "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son." "If ye shall ask any thing in my name, I will do [it]."
You see, the secret is to ask in Jesus' name. We have power through faith and in the name of Jesus to do all things. When Jesus healed, He said your faith has made you whole.
Mark 11:24 "Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive [them], and ye shall have [them]."
"What things soever ye desire": This places no limits on a believer's prayers, as long as they are according to God's will and purpose (see note on Matt. 17:20). This therefore means that man's faith and prayer are not inconsistent with God's sovereignty. And it is not the believer's responsibility to figure out how that can be true, but simply to be faithful and obedient to the clear teaching on prayer, as Jesus gives it in this passage.
God's will is being unfolded through all of redemptive history, by means of the prayers of His people - as His saving purpose is coming to pass through the faith of those who hear the gospel and repent. James 5:16.
One must keep in mind other portions of Jesus' teaching that shed further light on this (14:36). See Matthew 6:10; 2 Cor. 12:8.
Just as we have said above, the secret is to ask in the name of Jesus, and then not doubt, but have faith.
Mark 11:25 "And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses."
"Stand praying": The traditional Jewish prayer posture (1 Sam. 1:26; Matt. 26:39; Acts 7:6).
"Ought against any": An all-inclusive statement that includes both sins and simple dislikes, which cause the believer to hold something against another person. "Anyone" incorporates believers and unbelievers.
"Forgive": Jesus states the believer's ongoing duty is to have a forgiving attitude. Successful prayer requires forgiveness as well as faith. See notes on Eph. 4:32.
Mark 11:26 "But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses."
This is a very important condition. Forgiveness of others will cause God to forgive us, but unforgiveness brings bitterness and an evil heart.
See notes on Matt. 6:15; 18:21-34. This is the only occurrence in Mark of "transgressions," (or as translated in the KJV "trespasses"), a term that denotes a falling aside or departing from the path of truth and uprightness.
Mark 11:27 "And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders,"
"Temple": Again this was the Court of the Gentiles; this time more specifically Solomon's porch or the royal porch on the south side of the court (verse 11; John 10:23; Acts 5:12).
"Chief priests": See note on Matt. 2:4. The group that met Jesus might well have included Caiaphas and Annas, who served concurrently for several years (Luke 3:2). Because of the importance of this confrontation, the captain of the temple, the second highest official, may also have been present.
Jesus was not avoiding the scribes, elders, and priests now. In the verse above, they were questioning Jesus' authority.
Mark 11:28 "And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things?"
"By what authority": The leaders wanted to know what credentials Jesus - an untrained, unrecognized, seemingly self-appointed rabbi - claimed that would authorize Him to do what He was doing. They had recovered from the initial shock of the previous day's events, and had become aggressive in demanding an explanation (see note of Matt. 21:23; John 2:18).
"These things": Primarily a reference to His actions in cleansing the temple. But the undefined, vague nature of this expression leaves open the inclusion of everything Jesus had been doing and teaching during His public ministry.
When they asked Him who gave Him authority to drive the money changers out, they were saying, "We are the only ones who could give you this authority, and we didn't give you any authority". If it were in our day they would, probably, have said, "Who do you think you are anyway?"
My opinion of why they were so opposed to Jesus was because down deep they knew what He had was so much more powerful than what they had ever encountered before. They really were afraid and jealous of Jesus.
Mark 11:29-30 "And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things." "The baptism of John, was [it] from heaven, or of men? answer me."
"Baptism of John": See notes on 1:4; Matt. 21:25. Jesus put them on the defensive and made their evaluation of John's authority a test case for their evaluation of His own authority.
"From heaven or of men?" Jesus gave the Jewish leaders only those two alternatives in judging the source of John's authority, and by implication, His own authority. Christ was in effect forcing the men to carry out their roles as religious guides for the people and to go on record with an evaluation of both John's and His ministries (see note on Matt. 21:25).
"Answer me": This challenge by Jesus is only in Marks' account. It implies that the Jews did not have the courage to answer His question honestly.
In keeping with a favorite tactic, Jesus responds to a question with a question. This was also common practice in normal rabbinic debate.
John the Baptist was thought very highly of. Jesus was saying here, "John testified of me, do you believe him?" John baptized Jesus and a voice from heaven had come and said, "This is my beloved Son, in whom I am well pleased", Matthew 3:17.
John the Baptist had proclaimed Jesus from one end of the country to the other, and all had great respect for John and what He taught (even Herod who had him beheaded). Jesus always answered their questions with a question that there was no way to answer.
Mark 11:31 "And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?"
You see, John had preached, "Repent and make the way ready for the Messiah". John had taught that Jesus was the awaited Messiah. Jesus had really put them on the spot. Whatever they said, they were trapped. If they said that John the Baptist was a true man of God, then they had to accept Jesus as the long awaited Messiah.
Mark 11:32 "But if we shall say, Of men; they feared the people: for all [men] counted John, that he was a prophet indeed."
"All men counted" is like saying it was popular opinion.
If they said that John was a false prophet and that the things he said were not true, then the people would attack them, because the people thought very highly of John. They truly were trapped with no answer to give.
Mark 11:33 "And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things."
We see here that they could tell, but they wouldn't because they were trapped. They lied because they knew they were in trouble either way. Jesus told the truth. He said, "Neither do I tell you". He made no excuses. Jesus could tell them, but they wouldn't believe even if He did.
Mark Chapter 11 Continued Questions
1. Why did the scribes and priests want to destroy Him?
2. What was everyone astonished at about Jesus?
3. What did the priest want to do more than kill Jesus?
4. What was the difference in Jesus' message?
5. What did the priests fear?
6. What had happened to the fig tree?
7. In the daytime, Jesus was in _______________, and in the evening He stayed in __________
8. Who is the fig tree symbolic of?
9. Who remembered and reminded Jesus about the fig tree?
10. Jesus answered him and told him to have ______________________.
11. Why did Jesus tell Peter this?
12. What did Jesus say about moving a mountain?
13. What is the secret to getting our prayers answered?
14. Everything in the world is subject to whom?
15. Why and how can we do the same miracles Jesus did?
16. Quote John 14:14.
17. What did Jesus say when He healed?
18. In verse 25, we are told to do what before we pray?
19. When Jesus was walking in the temple, who came and questioned Jesus?
20. What did they ask Him?
21. What is the author's opinion of why they opposed Jesus?
22. What did Jesus ask them about John the Baptist?
23. What had John taught about Jesus?
24. Why did they not say John was from heaven?
25. Why did they not say John was from men?
26. When they would not answer Jesus, what did He tell them?
Verses 1-12: The wicked vinedressers are a parable of Israel. Jesus taught this parable to confront the chief priests and elders and reveal their hypocritical character.
Mark 12:1 "And he began to speak unto them by parables. A [certain] man planted a vineyard, and set a hedge about [it], and digged [a place for] the winevat, and built a tower, and let it out to husbandmen, and went into a far country."
"Them": The chief priests, scribes and elders (11:27).
"Vineyard": A common sight in that region. The hillsides of Palestine were covered with grape vineyards, the backbone of the economy. Here it is a symbol for Israel (Psalm 80:8-16; Isa. 5:1-7; Jer. 2:21). Jesus uses (Isa. 5:1-2), as the basis for this imagery (see note on Matt. 21:33).
"A hedge": Literally "a fence." It may have been a stone wall or a hedge of briars built for protection.
"Digged a place for": Located under the winepress. The grapes were squeezed in the press and the juice ran through a trough into this lower basin, where it could be collected into wineskins or jars.
"Tower": This structure had a 3-fold purpose:
(1) it served as a lookout post;
(2) it provided shelter for the workers; and
(3) it was used for storage of seed and tools.
"Let it out to husbandmen": Jesus added to the picture from (Isaiah 5:1-2). The owner makes an agreement with men he believes are reliable caretakers, who are to pay a certain percentage of the proceeds to him as rent. The rest of the profit belonged to them for their work in cultivating the crop. The "vine-growers" represent the Jewish leaders.
"By parables" means "parabolically," denoting the manner in which Jesus spoke, for He uses only one parable. The vineyard stands for Israel, as the leaders recognize (verse 12).
This parable about the vineyard is really the history of the Church. Jesus spoke this in front of the so-called religious people of the day. It is important for us to see ourselves in this, as well. These scribes, Pharisees, and priests, probably, would not even understand that He was telling them of their failures, because their hearts were hardened. They could not receive the truth.
The man who planted the garden was God. Just as God put Adam and Eve into the Garden of Eden to dress and keep it, God entrusted this symbolic vineyard here, to the physical house of Israel. God Himself, protected them from their enemies. God through Abraham, Isaac, and Jacob, left this group of Israel His law to go by.
He promised if they would keep His Commandments, He would bless them. God left it in the hands of His people and went to heaven (far country). These husbandmen were His people.
Verses 2-5: These "servants" would stand for the Old Testament prophets and John the Baptist.
Mark 12:2 "And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard."
"The season": This usually occurred for the first time in the fifth year after the initial planting (Lev. 19:23-25).
"Servant": All the servants or slaves in the parable, represent the Old Testament prophets.
God sent these prophets to warn His people of what would happen, if they did not keep His Commandments. The husbandmen were to produce fruit. Christians must produce other Christians. A person is judged by God by the fruit he produces.
Mark 12:3 "And they caught [him], and beat him, and sent [him] away empty."
The Jews would not accept these prophets, and they beat them and killed many of them. These prophets' messages were rejected. The Jews did not grow in the Lord from these prophets at all.
Mark 12:4 "And again he sent unto them another servant; and at him they cast stones, and wounded [him] in the head, and sent [him] away shamefully handled."
We know that was still continuous rejection of the judges and prophets that God sent to warn the Jews. With every blessing for obeying God's commands there was a curse, if they were not obeyed.
Mark 12:5 "And again he sent another; and him they killed, and many others; beating some, and killing some."
God's patience with His rebellious people was one of the great mysteries. God forgave them and started them out again, over and over; but they continued to go away from God instead of toward Him.
Verses 6-8: Jesus foresees the treatment He will receive. He will be cast out of the vineyard. Hebrews 13:12 speaks of Jesus suffering "without the gate."
Mark 12:6 "Having yet therefore one son, his well-beloved, he sent him also last unto them, saying, They will reverence my son."
"His well-beloved": The son represents Jesus Christ (see note on Matt. 21:37).
God's love was so great for a world caught up in sin that he sent His only begotten Son. He said to Himself, "They will not reject my Son". He had tried everything else He knew to do to save these ungrateful people. Now, He would send His Son.
This was the very God, God the Son, who took on the form of flesh and dwelt among us. Surely God's beloved chosen family would believe Him.
Mark 12:7 "But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours."
"The inheritance shall be ours": The vine-growers were greedy; because they wanted the entire harvest and the vineyard for themselves and would stop at nothing to achieve that end. They plotted to kill the owner's son. Because Jesus had achieved such a following, the Jewish leaders believed the only way to maintain their position and power over the people was to kill Him (John 11:48).
Instead of those chosen of God accepting the Son of God and reverencing Him, they rejected Him and plotted to kill Him. There was overwhelming evidence who He was, but they did not accept it. The voice from heaven calling Jesus God's Son should be enough.
The feeding of the 5000 should have told them who He was. The opening of blind eyes, the draught of fishes, any of these things should have told them who He was. There were thousands of miracles. Probably they knew who He was, and just did not want to turn over their power to Him.
Mark 12:8 "And they took him, and killed [him], and cast [him] out of the vineyard."
We see from this that God the Father had had enough at this point. He had done all He could to save His chosen people, but now they had killed His beloved Son. The fig tree had truly died. The Jews would be passed over now and the message would go to the Gentiles.
Mark 12:9 "What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others."
"Destroy the husbandmen": The owner of the vineyard will execute the vine-growers, thus serving as a prophecy of the destruction of Jerusalem (A.D. 70), and the nation of Israel. According to Matthew, this verdict was echoed by the chief priests, scribes and elders (see note on Matthew 21:41).
"Give the vineyard unto others": This was fulfilled in the establishment of Christ's church and its leaders, who were mostly Gentiles.
Jerusalem's destruction in A.D. 70 may well be a partial fulfillment of this statement.
In Romans 11:25 we read, "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in."
God had made a way for the Gentile believers to be saved. God took the vineyard from the Jew and turned it over to the Gentile believers who accepted His Son as Savior.
Verses 10-11: This messianic prophecy is a quotation of (Psalm 118:22-23), from the LXX. Jesus continued His teaching in the form of a parable, but here His kingdom is seen as a building instead of a vineyard. The point is that the rejected Son and the rejected stone represent Christ.
Mark 12:10 "And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:"
"The stone which the builders rejected": Builders typically rejected stones until they found one perfectly straight in lines that could serve as the cornerstone, which was critical to the symmetry and stability of the building.
In Jesus' metaphor, He Himself is the stone the builders (the Jewish religious leaders), rejected (crucified). But the resurrected Christ is the cornerstone (Acts 4:10-12; 1 Pet. 2:6-7; see note on Matt. 21:42; see Psalm 118:22-23).
The scribes, priests, and Pharisees had rejected Jesus, and God started a new Church with Jesus as the Cornerstone.
1 Peter 2:4, "To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious,"
This describes Jesus the choice Cornerstone on whom the church would be built upon.
1 Peter 2:5, tells about how we, Christians, fit into this building, "Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ."
We, Christians, are the temple of the Holy Spirit of God. We dwell in God, and He dwells in us.
Mark 12:11 "This was the Lord's doing, and it is marvelous in our eyes?"
"Marvelous" is used in the sense of "remarkable" or "striking."
The building of this house with Jesus as the Cornerstone was God's work. The ways of God are really so wonderful they are beyond our understanding.
Mark 12:12 "And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way."
"Against them": The chief priests, scribes and elders were completely aware that Christ was condemning their actions, but it only aroused their hatred, not their repentance.
This is so strange that they were more afraid of the people than they were of God. They even realized this parable was about them, and they did not repent. They went away waiting until they had a better chance to move against Him.
Verses 13-17: The second of a series of questions that the Jewish religious leaders hoped would trap Jesus into declaring Himself an insurrectionist (11:28). This one concerns the controversial issue of paying taxes to Rome.
Mark 12:13 "And they send unto him certain of the Pharisees and of the Herodians, to catch him in [his] words."
"Pharisees ... Herodians": Matthew indicates that disciples of the Pharisees accompanied the Herodians. The Pharisees may have hoped that Jesus would not recognize them and be caught off-guard by their seemingly sincere question. The Herodians were a political party of Jews who backed Herod Antipas, who in turn was only a puppet of Rome (see note on Matt. 22:16).
Herodians were Jews who were loyal to Herod. We see here, that they were plotting together to see if they could trap Jesus. Jesus was too smart for them, and the tables had been turned on them every time they tried to trap Jesus by asking questions that were unanswerable.
Jesus always replied with questions they couldn't answer themselves. These Herodians loved causing others to pay Caesar taxes.
Mark 12:14 "And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not?"
"Carest for no man" This speaks of impartiality or showing no favoritism. While this was flattery on the part of the Pharisees and Herodians, it was nonetheless true that Jesus would not be swayed by a person's power, prestige, or position.
"Tribute to Caesar": The Greek word for "poll tax" was borrowed from the Latin word that gives us the English "census". The Romans counted all the citizens and made each one pay an annual poll tax of one denarius (see note on Matt. 22:17).
First of all, their calling Jesus Master was a lie, because they did not consider Jesus as their master at all. They were trying to defame Jesus, not to build Him up. They were trying to trap Jesus. If Jesus said to pay Caesar, the Jews would be offended; and if He said not to pay, then Caesar and these Herodians would be mad.
These Herodians and the Pharisees were on opposite sides, but they had joined together to do Jesus in. They were saying that Jesus was truth. If they really believed that, they would not be trying to trap Him. If they didn't believe it, they were lying. Jesus had taught to not be a respecter of persons.
Mark 12:15 "Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see [it]."
"Hypocrisy": The Pharisees and Herodians, using feigned interest in His teaching, attempted to hide their true intention to trap Jesus. But He perceived their true motives (John 2:25).
"Why tempt ye me?" Jesus' response exposed the true motive of the Pharisees and Herodians and revealed their hypocrisy.
"Penny": ("denarius"). This small silver coin, minted by the Roman emperor, was the equivalent of a day's wage for a common laborer or soldier (see note on Matt. 22:19).
Jesus had them completely figured out. He knew they were hypocrites, saying one thing and meaning something entirely different. He knew that all of this was a plot to get Him in trouble. His request for a penny was so that He could trap them.
Mark 12:16 "And they brought [it]. And he saith unto them, Whose [is] this image and superscription? And they said unto him, Caesar's."
"Image": On one side of the denarius was likely the image of the current emperor, Tiberius, though at that time it could have also been Augustus, since both coins were in circulation. Tiberius is most likely because the response was "Caesar's," indicating the current ruler rather than the past one.
"Superscription": If the coin was minted by Tiberius, it would have read, "Tiberius Caesar Augustus, the son of the Divine Augustus" on one side and "Chief Priest' on the other (see note on Matt. 22:19).
Many people believe that this says to pay taxes, but it really doesn't. What He really showed them was a penny. The penny had Caesar's picture on it, so give him his penny.
Mark 12:17 "And Jesus answering said unto them, Render to Caesar the things that are Caesar's, and to God the things that are God's. And they marveled at him."
"Render to Caesar": The Greek word for "render" means, "to pay or give back," which implies a debt. All who lived within the realm of Caesar were obligated to return to him the tax that was owed him. It was not optional. Thus, Jesus declared that all citizens are under divine obligation to pay taxes to whatever government is over them (Rom. 13:1-7; 1 Pet. 2:13-17; see note on Matt. 22:21).
"They marveled", perhaps at the ease with which He escaped their trap. The Christian citizen has obligations to government, but there are limits. Allegiance to God is primary. One ought to do both without neglecting either, where possible. Other related passages are (Romans 13:1-7; 1 Tim. 2:1-6; 1 Pet. 2:13-17).
Jesus didn't answer this at all. His answer marveled them, because He didn't answer them. We know that everything belongs to God. There was a question of what belonged to Caesar.
Mark Chapter 12 Questions
1. In verse 1, Jesus began to speak to them by ________.
2. Who was the man who planted the vineyard symbolic of?
3. Who was the vineyard symbolic of?
4. What did he "built a hedge about it" mean?
5. This parable about the vineyard was what?
6. Who were the husbandmen?
7. This servant that God sent was symbolic of whom?
8. When God sent people to help His chosen people, what did they do to them?
9. Who was the last one God sent to them?
10. What did they do to Him?
11. Who did God send His beloved Son for?
12. What did the Lord of the vineyard do?
13. Who was the vineyard then turned over to?
14. What did the head of the corner represent?
15. Christians are the ______________ of the _________ __________ of God.
16. Who came to Jesus to catch Him in His words?
17. What did they ask Jesus?
18. What did they call Him that they didn't really mean?
19. What did Jesus ask for?
20. How did Jesus know they were Hypocrites?
21. Jesus said render unto _________the things that are __________and unto _____ the things that are _____.
22. And what did they do when He told them?
23. Who does everything belong to?
Mark 12:18 "Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying,"
"Sadducees": The most wealthy, influential and aristocratic of all the Jewish sects.
All the High-Priests, chief priests, and most the Sanhedrin (see note on Matt. 26:59), were Sadducees. They ignored the oral law, traditions, and scribal laws of the Pharisees, viewing only the Pentateuch as authoritative (see note on Matt. 3:7).
"Which say there is no resurrection": The most distinctive aspect of the Sadducees' theology, which they adopted because of their belief that Moses did not teach a literal resurrection from the dead.
With such a disregard for the future, the Sadducees lived for the moment and whatever profit they could make. Since they controlled the temple businesses, they were extremely upset when Jesus cleansed the temple of the money changers because He cut into their profits (11:15-18), the reason they also wanted to discredit Jesus in front of the people.
The Sadducees were Jews who did not believe in the Spirit. They did not believe in life after death. They were strict Jews who believed in the Pentateuch (the first five books of Moses), and nothing else. They did not believe in angels or demons. They really had no future at all to look forward to. They had a sort of fleshly religion with no spirit at all connected to it.
Mark 12:19 "Master, Moses wrote unto us, If a man's brother die, and leave [his] wife [behind him], and leave no children, that his brother should take his wife, and raise up seed unto his brother."
The Sadducees were summarizing (Deut. 25:5-6), which refers to the custom of a levirate marriage (marriage to a dead husband's brother). God placed it in the Law of Moses to preserve tribal names, families, and inheritances (see note on Matt. 22:24).
"Moses wrote": The Sadducees appealed to Moses because they were fully aware of Jesus' high regard for Scripture, and therefore believed He would not contest the validity of the levirate marriage.
This is called "levirate marriage" (levir being Latin for "husband's brother), and is instituted (in Deut. 25:5).
They thought they would give Jesus a problem that He would not be able to reconcile in these seven brothers who marry the same woman. Everything they believed was based on Moses' teachings. Here again, they called Him Master, but they did not accept Him as Master. They tried to use one little thing that Moses said to trap Jesus.
Mark 12:20-23 "Now there were seven brethren: and the first took a wife, and dying left no seed." "And the second took her, and died, neither left he any seed: and the third likewise." "And the seven had her, and left no seed: last of all the woman died also." "In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife."
They thought surely this would prove beyond a shadow of a doubt, that there was no resurrection. They never dreamed Jesus could get around this. How could she be married to all seven? Here again, Jesus showed them up to be very foolish, because they did not understand the Scriptures about heaven.
Mark 12:24 "And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God?"
"Ye know not the scriptures:" They knew the words of the Old Testament, but they lacked insight into its spiritual implications.
"The power of God": "Their ignorance of the Scriptures extended to their lack of understanding regarding the miracles God performed throughout the Old Testament. Such knowledge would have enabled them to believe in God's power to raise the dead.
Their ignorance was twofold. They should have further studied the Scriptures, which plainly teach life after death. The power of God was evident in all of Moses' teachings, so they were without excuse for not knowing God's power.
Mark 12:25 "For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven."
"Neither marry": Marriage was designed by God for companionship and the perpetuation of the human race on the earth. Jesus was emphasizing the fact that in heaven there will be no exclusive or sexual relationships. Believers will experience an entirely new existence in which they will have perfect spiritual relationships with everyone else.
"As the angels": Believers will be like angels in that they will be spiritual, eternal beings who will not die (1 Cor. 15:39-44, 48-49; see note on Matt. 22:30).
The resurrection state will bring with it a life different from what we know now.
"Angels" are ministering spirits.
Hebrews 1:13-14 "But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?" "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?"
You see, the flesh will not be important in heaven. We will be changed into a spiritual body.
1 Corinthians 15:44 "It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body."
Mark 12:26 "And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I [am] the God of Abraham, and the God of Isaac, and the God of Jacob?"
"Book of Moses": The Pentateuch, the first five books of the Old Testament. Jesus appealed to the only Scriptures the Sadducees held as completely authoritative.
"In the bush": A reference to (Exodus 3:1 - 4:17), where God first appeared to Moses at the bush.
"God spake unto him, saying, I AM": By keying on the emphatic present tense of (Exodus 3:6), "I am ... the God of Abraham, the God of Isaac, and the God of Jacob," Jesus was underscoring the personal and perpetual covenantal relationship God established with the 3 patriarchs.
Even though all 3 were dead when God spoke to Moses, God was still their God just as much as when they were alive on earth, and more so in that they were experiencing eternal fellowship with Him in heaven (see note on Matt. 22:32).
Here Jesus places a great deal of weight on the grammar of (Exodus 3:6). God said "I am", despite the fact that the patriarchs had died long before. He spoke these words to Moses. Thus, the Old Testament itself points to the fact of life after death.
Mark 12:27 "He is not the God of the dead, but the God of the living: ye therefore do greatly err."
"Ye therefore do greatly err": Jesus accused the Sadducees of making a complete error in teaching that there is no resurrection.
Jesus told them of a Scripture in Moses' writings; because that was the only part of the Bible they read. Jesus was telling them that Abraham, Isaac, and Jacob were still alive and would join their bodies on resurrection day.
Mark 12:28 "And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?"
"Scribes" (see note on 1:22).
"Which is the first commandment of all?" The rabbis had determined that there were 613 commandments contained in the Pentateuch, one for each letter of the Ten Commandments. Of the 613 commandments, 248 were seen as affirmative and 365 as negative.
Those laws were also divided into heavy and light categories, with the heavy laws being more binding than the light ones. The scribes and rabbis however, had been unable to agree on which were heavy and which were light. This orientation to the law led the Pharisees to think Jesus had devised His own theory.
So, the Pharisees asked this question to get Jesus to incriminate Himself by revealing His unorthodox and unilateral beliefs.
Salvation, it was taught, depended on the scrupulous observance of each rule.
We see this scribe (educated), came to see, since the Sadducees couldn't trip up Jesus, if he could. He knew God had given Ten Commandments, and he was seeing if he could get Jesus to say that they were unimportant. More than all of that, he wanted to understand the importance of the burnt offerings and sacrifices.
Mark 12:29 "And Jesus answered him, The first of all the commandments [is], Hear, O Israel; The Lord our God is one Lord:"
"Hear, O Israel": By quoting the first part of the Shema (Deut. 6:4-9), which is Hebrew for "hear," Jesus confirmed the practice of every pious Jew who recited the entire Shema (Num. 15:37-41; Deut. 6:4-9; 11:13-21), every morning and evening.
See (Deuteronomy 6:4). These are the opening words of the Shema, the Jewish call to worship. They establish the basis of love for God in the fact of God's being the Lord our God, the God who has covenanted to redeem us to Himself.
Surrounded by Egypt and others countries that believed in many gods as well; the one thing that separated God's people was that they believed in one God.
Mark 12:30 "And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this [is] the first commandment."
"Love the Lord": Taken from (Deut. 10:12; 30:6), Jesus used God's own word from the Pentateuch to answer the question, indicating the orthodox nature of His theology (see note on Matt. 22:37).
You see, Jesus left no doubt at all about what position the Lord thy God must have in our lives. First of all, He must be Lord. He must be the most important thing in our lives. The heart is mentioned first, because it is the center of our being, and we are what our heart is. Our will is involved with the soul. The mind controls our thoughts. We must be stayed upon Him.
Mark 12:31 "And the second [is] like, [namely] this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these."
"The second": Jesus took the Pharisees' question
one step further by identifying the second greatest
commandment because it was critical to an
understanding of the complete duty of love.
This commandment, also from the books of Moses
(Lev. 19:18), is of the same nature and character
as the first. Genuine love for God is followed in
importance by a genuine love for people (see note
on Matt. 22:39).
"Neighbor" (Luke 10:29-37; see Leviticus 19:18).
All of the Ten Commandments are actually caught up in these two, because if you love your neighbor as yourself, you won't murder, or lie, or cheat, etc. You would not do those things to yourself, so you won't do them to him either, if you love him as yourself.
Verses 32-33: "The scribe said": The scribe's response reveals he understood Old Testament teaching that moral concerns took precedence over ceremonial practices (1 Sam. 15:22; Isa. 1:11-15; Hos. 6:6; Mic. 6:6-8).
Mark 12:32 "And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:"
This scribe had received the Lord's truth unto himself. He had understood the meaning of the law, and not just the ritual of the law. This scribe in truth called Jesus Master, because he understood. This scribe confessed with his mouth that this was truth. He recognized that Jesus was true.
Mark 12:33 "And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love [his] neighbor as himself, is more than all whole burnt offerings and sacrifices."
"Burnt offerings": Sacrifices that were completely consumed on the altar (Lev. 1:1-17; 6:8-13).
This scribe, like some in the Old Testament (see 1 Sam. 15:22), realized that heart commitment and obedience out of gratitude to God were of utmost importance. God cannot be bribed into accepting us if we do not, from the heart devote ourselves to Him (see Psalm 40:6; Isa. 1:11-17).
Mark 12:34 "And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him [any question]."
"Not far from the kingdom": Jesus both complimented and challenged the scribe. Jesus acknowledged the scribe's insight regarding the importance of love. Yet by stating that the scribe was "not far" from the kingdom He emphasized that he was not in the kingdom. He understood the requirements of love, he needed only to love and obey the One who alone could grant him entrance to the kingdom.
"Discreetly," meaning wisely, or sensibly, appears only here in the New Testament.
They saw how futile it was to try to trap Him. Jesus saw that this scribe truly was seeking truth and He encouraged him. This showed that people from all walks of life can receive God's truth, because this was a man of the law and he understood.
Mark 12:35 "And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the son of David?"
Jesus' question exposed the Jewish religious leaders' ineptness as teachers and their ignorance of what the Old Testament taught regarding the true nature of the Messiah.
"Temple" (see note on 11:11).
"Christ": This is a translation of the Old Testament Hebrew word "Messiah," which means "anointed one" and refers to the King whom God had promised.
"Son of David": The common messianic title that was standard scribal teaching. The religious leaders were convinced that the Messiah would be no more than a man, thus they deemed such a title appropriate (see notes on 10:47; Matt. 22:42).
David, if David called Him Lord?" It is not an easy question to answer, if you think of everything from the physical standpoint. We do know that, in the flesh, Jesus was descended from David.
Mark 12:36 "For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool."
"David himself said by the Holy Ghost": David used his own words, yet he wrote under the inspiration of the Holy Spirit (2 Sam. 23:2).
"The Lord said to my Lord": In this quote from the Hebrew text (Psalm 110:1), the first word for "Lord" is Yahweh, which is God's covenant name. The second word for "Lord" is a different word that the Jews used as a title for God. Here David pictures God speaking to the Messiah, whom David calls his Lord. The religious leaders of Jesus' day recognized this psalm as messianic.
Jesus grounds the authority of this Old Testament passage (Psalm 110:1) in its divine inspiration. David recognized the Messiah, who would be his descendant, as being also his Lord.
We see here, that Jesus took this opportunity of being in the temple to further instruct these scribes and Pharisees on who He truly is. He just said, "How can Christ be a descendent of Jesus Christ (the Spirit of God), is eternal. The Spirit of Jesus, which is eternal, was David's God. God is a Spirit.
Jesus is God the Son who was housed in a body for His stay on this earth. Jesus, even now, is seated victorious at God's right hand. You see, Jesus (the Word), took on the form of flesh and dwelt among us. Jesus was saying to these people here, you are looking at the flesh, you are not understanding the Spirit.
They could not understand why God would take on the form of flesh and dwell among them. They were like many people in our day. They wanted to think of Jesus as a man and not God. All they could see was His flesh.
Mark 12:37 "David therefore himself calleth him Lord; and whence is he [then] his son? And the common people heard him gladly."
"David therefore himself calleth him Lord": Jesus interpreted (Psalm 110:1), for the Pharisees. David would not have called one of his descendants "Lord." Thus, the Messiah is more than the "Son of David", He is also the "Son of God." Jesus was proclaiming the Messiah's deity, and thus His own (Rom. 1:3; 2 Tim 2:8; see note on Matt. 22:45).
"Common people": The multitude of people who observed this confrontation between Jesus and the religious leaders.
Mark 12:38 "And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and [love] salutations in the marketplaces,"
"Beware": This means "to see" or "to watch." It carries the idea of guarding against the evil influence of the scribes.
"Long clothing": A long, flowing cloak that essentially trumpeted the wearer as a devout and noted scholar.
"Salutations": Accolades for those holding titles of honor.
These scribes, above, were not servants of their fellow men. They wanted to be looked up to as being special. Their prayers were are not sincere, they were only for those around them to hear and brag about how great they were. God does not care about fancy big worded prayers. He just wants us to pray from our hearts.
Mark 12:39 "And the chief seats in the synagogues, and the uppermost rooms at feasts:"
"Chief seats in the synagogues": The bench in the synagogue nearest the chest where the sacred scrolls were housed, an area reserved for leaders and people of renown (see note on James 2:3).
Mark 12:40 "Which devour widows' houses, and for a pretense make long prayers: these shall receive greater damnation."
"Devour widow's houses": Jesus exposed the greedy, unscrupulous practice of the scribes. Scribes often served as estate planners for widows, which gave them the opportunity to convince distraught widows that they would be serving God by supporting the temple or the scribes own holy work. In either case, the scribe benefited monetarily and effectively robbed the widow of her husband's legacy to her.
"Long prayers": The Pharisees attempted to flaunt their piety by praying for long periods. Their motive was not devotion to God, but a desire to be revered by the people.
Many scribes of that day were dependent on generous individuals for their livelihood. Some abused the hospitality they were shown and brought their hopeless donors to the brink of financial ruin. Others flaunted their religion for the sale of impressing others with their spirituality, perhaps thereby obtaining more support.
Mark 12:41 "And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much."
"Treasury": This refers to the 13 trumpet-shaped receptacles on the walls in the court of the women where offering and donations to the temple were placed.
These scribes, or in fact our modern preachers today, who are more interested in the money and prestige associated with the ministry than they are in ministering to the needs of their sheep are in a whole lot of trouble. You may read more about this in the 34th chapter of Ezekiel.
Mark 12:42 "And there came a certain poor widow, and she threw in two mites, which make a farthing."
"Two mites": A small copper coin was the smallest denomination in use.
"Farthing": For the benefit of his Roman audience, Mark related the "small copper coin" to this smallest denomination of Roman coinage. A "cent" or a farthing was equal to 1/64 of a denarius, and a denarius was the equivalent of a day's wage.
The mite (Hebrew lepton), was worth something like one-eighth of a cent. It was so small that its stamp was barely legible.
Jesus was explaining, here, that sacrificial giving is truly a gift to God. If you give of your abundance and have plenty left after you give, that is no sacrifice. When you give in your need, not knowing where your next meal is coming from, then that is truly sacrificial giving regardless how small the offering.
Verses 43-44: God does not measure giving by conventional human standards.
Mark 12:43 "And he called [unto him] his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:"
"Verily I say unto you" (see note on 3:28).
Mark 12:44 "For all [they] did cast in of their abundance; but she of her want did cast in all that she had, [even] all her living."
"All her living": This meant she would not be able to eat until she earned more. The widow exemplified true sacrificial giving.
The amount of the offering you give is not as important to God as your attitude about the gift. Give from a free heart, because you love God, and not to be seen of man and God will greatly love your offering.
Mark Chapter 12 Continued Questions
1. What did the Sadducees believe about life after death?
2. What were the Sadducees trying to prove with the story about the seven brothers who had one wife?
3. Who were the Sadducees?
4. What part of the Bible did they accept as truth?
5. What could you call their religion?
6. How many brethren was this story about?
7. In the resurrection, whose ____________ shall she be, was the question they asked Jesus.
8. What two things did Jesus tell them they did not know?
9. What are the resurrected dead as in heaven?
10. What are angels?
11. In 1 Corinthians, what do we learn about the body?
12. What did Jesus mean by God of the living?
13. What had the scribe perceived about Jesus' answer?
14. What did the scribe ask Jesus?
15. What was Jesus' reply to him?
16. What one thing that separated God's people from the Egyptians and such around them?
17. What two things cover all Ten of God's Commandments?
18. What remark did this scribe say about Jesus' answer?
19. When Jesus saw the scribe answered discreetly, what did He say to him?
20. David, speaking by the Holy Ghost, had called Jesus what?
21. Why was it so hard for them to believe that Jesus was God?
22. Name three things these scribes liked that caused Jesus to say beware of them?
23. Why did these scribes pray long prayers?
24. What kind of prayer pleases God?
25. What did Jesus notice while He was sitting over by the treasury?
26. Describe a sacrificial gift.
Verses 1-37: This is called the Olivet Discourse, having been delivered on the Mount of Olives.
This great sermon by Jesus is commonly known as the Olivet Discourse because Jesus delivered it on the Mt. of Olives just east of the temple across the Kidron Valley. Jesus' prediction of the coming destruction of the temple prompted a question from the disciples about the character of the end times. The remainder of the passage (verses 5-37), is His response to their question as He describes His second coming at the end of the present age.
Mark 13:1 "And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings [are here]!"
"What manner of stone and what buildings are here!" (See note on Matt. 24:1). This unidentified disciple was admiring the magnificence and beauty of the temple and the surrounding buildings and was encouraging a like response from Jesus. It is likely that he could not comprehend how such an awesome structure could be left "desolate" (Matt. 23:38).
The disciple refers to the huge stones of the magnificent temple begun in 20 B.C. under Herod the Great and completed some 84 years later.
Mark 13:2 "And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down."
"Jesus ... said": In response to the disciple's admiration, Jesus again predicted that the temple would be destroyed. About 40 years later in 70 A.D., the Romans ransacked Jerusalem, killed a million Jews, and demolished the temple.
"Not be left one stone": The only stones left undisturbed were huge foundation stones that were not actually a part of the temple edifice but formed footings for the retaining wall under the entire temple mount. These can be viewed today in the "Rabbi's Tunnel" which runs north and south along the western wall.
It is a portion of the western side of the retaining wall that today is called the Wailing Wall. More of that retaining wall, including the steps used to ascend and descend from the temple mount, has also been uncovered on the southern side.
This was the prediction of the destruction of the temple. This same destruction was spoken of (in chapter 21) of Luke. We know that Jesus' prediction did come true just a few years later, in fact, less than forty years later.
Mark 13:3 "And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,"
"The Mount of Olives" (see note on 11:1), is overlooking the old city of Jerusalem. We see here, Peter, James, and John, the three He usually took aside with Him, and in this case one more, Andrew. Andrew was believed to be the first of the disciples which was called. So many times, it seemed Jesus talked to this group separately from the people and separately from the other disciples.
"Peter and James and John and Andrew asked him privately": These 4 disciples were asking on behalf of all the 12.
It appears Jesus had every confidence in these and felt as if He could share things with these that perhaps, might not be well accepted by the others. When Jesus foretold of the destruction of the temple, it was to this select few.
Mark 13:4 "Tell us, when shall these things be? and what [shall be] the sign when all these things shall be fulfilled?"
In verse 4, the question was different from the first question. They were saying when would the temple be destroyed? In the second question, they were looking for physical evidence to set the time by. We can probably see by these questions that they associated the destruction of the temple with the end of the world, at least the end of their world.
The disciples were speculating that Jesus would imminently usher in the kingdom, so they asked a twofold question:
(1) When would the temple be destroyed and the kingdom begin and
(2) What event would herald the beginning of the kingdom?
"When shall these things be?" "When" implies immediacy. The disciples thought that Jesus was about to usher in the kingdom of God at any time (Luke19:11), at least by the end of the Passover season. "These things" refers to the desolation and destruction of the temple (Matt. 23:38; 24:2).
"The sign": The disciples probably expected some miraculous occurrence, such as complete darkness, brilliant light, or an angel from heaven, to announce the coming millennial kingdom (see note on Matt. 24:3). All of those things will occur at that time (see notes on verses 24-27).
Mark 13:5 "And Jesus answering them began to say, Take heed lest any [man] deceive you:"
"Take heed": This Greek word was often used as it is here with the idea of "keep your eyes open" or "beware".
This was a warning specifically to Peter, who would be afraid and deceived in just a few days to the extent that he would even deny Jesus. It also, was a warning for all of us, as well, not to be deceived. Never in the history of mankind has there been an age when it was easier to be deceived than right now. The only way not to be deceived is to know the whole truth.
The Bible contains the only whole, real truth. We must check everything out to see what Jesus had to say about it. He is the Truth. We are also, told to try the spirits and see whether they be of God before we believe.
1 John 4:1-3 "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world." "Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:" "And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that [spirit] of antichrist, whereof ye have heard that it should come; and even now already is it in the world."
You see, we must never doubt that the very Son of God (The Savior, The Anointed One), took on the flesh of man and dwelt among us. Jesus is God the Son. That is what we must believe. Do not let people convince you that Jesus was a man. Jesus was in the body of a man, but He, in fact, was God the Son inside that house (the body), that He dwelt in here on the earth.
Mark 13:6 "For many shall come in my name, saying, I am [Christ]; and shall deceive many."
"I am Christ": Many false prophets will come forward claiming to be messiahs and deliverers, offering themselves as the solution to the world's problems. Some will even claim to be Christ Himself. The number of false christ's will increase as the end nears (Matt. 24:23-24).
When I was a child, there was a man going through the country claiming to be Jesus. Many people in our community went to see him. Even now, there are a number of people throughout the world proclaiming to be Jesus. Don't be deceived by these people.
When Jesus returns, you will see Him in the eastern sky. In the 24th chapter of Matthew, we read a similar statement.
Mark 13:7 "And when ye shall hear of wars and rumors of wars, be ye not troubled: for [such things] must needs be; but the end [shall] not [be] yet."
"The end": The consummation of the present age (see note on Matt. 24:6).
In this statement, there is a looking down through all ages of time until the return of the Lord. There really will never be peace on the earth until the King of Peace, Jesus Christ, comes back to earth and sets up His Kingdom. There is a war raging somewhere on the globe now and has been ever since Jesus made this statement.
You may get it calmed down one place, but it breaks out in another. The Lord expects us to have peace in the midst of the storm. He warns us not to be overwhelmed with fear, even of war, but to go on spreading the gospel even in the midst of all the turmoil. There is such a threat of a nuclear war now that I believe it is the cause of many young people taking drugs and alcohol.
The use of drugs and alcohol is a running from the reality of the world around us. Most young people do not believe that they will have a future. The uncertainty of the conditions on the earth would be too much to bear, if we didn't know Jesus. The difference in those lost and the Christians basically, is Christians know there is a future. We have something to look forward to.
There is a knowing that all is well with a Christian. We do not count this earth as our home. Our home is in heaven. We are longing for the day when we go home to be with our Lord, and we have no fear of what man can do to us. At the worst, he can just hurry our going home.
Mark 13:8 "For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these [are] the beginnings of sorrows."
"Beginnings of sorrows": Also referred to as "birth pangs" in some versions of the bible meaning the Lord was referring to the pain a woman experience in childbirth. Birth pains signal the end of pregnancy, they are infrequent at first and gradually increase just before the child is born.
Likewise, the sign of (verses 6-8), will be infrequent, relatively speaking, in the beginning and will escalate to massive and tragic proportions just prior to Christ's second coming. (1 Thess. 5:3; see note on Matt. 24:8).
This terrible earthquake in Russia is similar to what this is speaking of. India, and parts of Africa, has had such devastating famine now that it is beyond our comprehension. All of (verse 8), indicates to me, that we are already in this time of sorrow. People's hearts are failing for the things that are coming upon the earth.
Luke 21:26 "Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken."
These warnings from the Lord are to prepare us. He lets us know that times will be rough just before the Lord returns to earth. Men will cry peace, but there will be no peace. Calamities, wars, and natural disasters come to cause people to repent.
Christians should use the opportunity to try to win people to the Lord. We cannot stop the disaster, but we can help those devastated by the disaster find a better way.
Mark 13:9 "But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them."
"Councils": The Greek work is literally "Sanhedrin's.": These were local, Jewish courts attached to the synagogues which tried charges of heresy and normal infractions of the law.
The historian Josephus says that each city's court was composed of 7 judges (Antiquities, 4.8.14), and the Misnah records that there were 23 judges in every city with more than 100 Jewish men ("Sanhedrin" 1.6). These "courts" were like smaller versions of the great Sanhedrin that convened in Jerusalem (see note on Matt. 26:59).
"Beaten": These local courts usually administered 39 stripes so as not to violate (Deut. 25:2-3). The recipient of the punishment was stripped bare to the waist. He received 13 lashings to his chest and 26 to his back (see note on 2 Cor. 11:24).
"Synagogues": The "synagogues" were the places for Jewish assembly and worship. When the "courts" convened, they typically met in the "synagogue."
"Take heed: Throughout this chapter Jesus consistently stresses, not just coming events, but the proper response and life-style of His disciples. They ought always to live in the light of His coming.
This particular statement here, was directed to the disciples. Certainly, we know that all of these things did happen to them. This was to prepare them when these things happened. My own personal belief is that the true believers of Jesus Christ will suffer persecution in our time as well.
Even now, if you try to live a holy, blameless life before the Lord, the non-religious people will ridicule you and cause you trouble in the flesh. In our society today, few want to face persecution for the Lord and His Word. Compromise is everywhere. The flesh of man is at enmity with God. It is easier to just give in than to stand firm in God.
Mark 13:10 "And the gospel must first be published among all nations."
"First be published among all nations": Before the end (see note on verse 7), there will be a worldwide proclamation of the gospel. This may even refer to the occasion when an angel will supernaturally proclaim the gospel throughout the world before God pours out His judgment at the end of the Tribulation (Rev. 14:6-8; see note on Matt. 24:14).
"Published" here means simply "proclaimed" by whatever means.
By television and satellite this has been fulfilled. The good news of the Lord Jesus Christ has now been proclaimed throughout the world, so one more thing has happened that must happen before the return of the Lord.
Mark 13:11 "But when they shall lead [you], and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost."
"Take no thought beforehand what ye shall speak": Although the persecution will be terrifying, Christians are not to be anxious in anticipation of those events.
"For it is not ye that speak": Rather than being fearful, believers can remain calm and depend on the Holy Spirit, who will give them the appropriate and effective words to say in defense of their faith in Christ (see note on Luke 12:11).
We see here, a continuation of verse 9. This was a prophetic word for the disciples and for us, also. I believe that this perhaps, is an expansion on preaching the gospel to all nations, as well. You see, the Lord has a message for this hour, as well as then. I believe the Lord would have His ministers bringing His Words that He puts into their hearts and mouths.
All of the planning in the world to prepare a message for a given group is not half as effective as allowing the Lord to speak through you. The Lord wants obedient ministers who are willing to be open vessels to be used by Him.
One of the hardest things for people of our day to do (whether they are ministers or just Christians), is to allow Jesus to be Lord of our lives, as well as our Savior. We see in the last sentence of (verse 11), it is not us speaking, it is the Holy Ghost within us speaking, if we make Jesus our Lord. Make Jesus Lord of your life today.
Mark Chapter 13 Questions
1. What did the disciple bring to the Lord's attention as He left the temple?
2. What was the temple the permanent home of?
3. Who had built the temple?
4. What did Jesus say about the stones of the temple?
5. About how many years later was the temple destroyed?
6. Who went to the Mount of Olives this time with Jesus?
7. What did they ask Jesus when they got Him alone?
8. What does the Mount of Olives overlook?
9. Why possibly, did Jesus speak more openly to these four disciples than the others?
10. What were these disciples looking for to set the time by?
11. What was the first warning Jesus gave them?
12. How is the only way you and I can keep from being deceived?
13. In 1 John 4:1, we are told to do what to see if someone is of God?
14. What should we be very careful not to be convinced of?
15. Those who come in His name proclaim to be whom?
16. Where will we see Jesus when He returns to earth?
17. We are warned not to be troubled about ______ and rumors of ______.
18. When will there be peace upon the earth?
19. Where are we expected to have personal peace?
20. What does the author believe the abuse of drugs and alcohol is?
21. At the very worst, what can the enemy of a Christian do to them?
22. Describe what is taking place on the earth at the beginning of sorrows.
23. What does Luke 21:26 tell us about fear?
24. Name three things that come to cause people to repent.
25. Who was Jesus speaking specifically to in verse 9, when He said you will be brought before kings?
26. If you try to live holy before your Lord, who will ridicule you?
27. Where shall the gospel be preached before the end?
28. What two messages do we see in verse 11 about letting the Holy Ghost speak through you?
29. What is the most effective sermon?
30. What should we allow Jesus to be to us, besides our Savior?
Mark 13:12 "Now the brother shall betray the brother to death, and the father the son; and children shall rise up against [their] parents, and shall cause them to be put to death."
This Scripture has come true in our life-time. In World War 2, many youngsters betrayed their own parents and caused them to be killed. They felt that they were being patriotic. Jesus knew all of this would happen, because of His foreknowledge.
Perhaps, not a physical killing but a killing of the spirit so many times happens, if you start to work for God. Close friends and family members forget that you even exist. More than that, they are openly hostile. They are opposed to your ministry more than the world is.
Mark 13:13 "And ye shall be hated of all [men] for my name's sake: but he that shall endure unto the end, the same shall be saved."
"Endure unto the end, the same shall be saved" (see note on Matt. 24:13). This endurance does not produce salvation; it is Spirit-empowered perseverance and proof of the reality of salvation in the one who endures. Christ will eventually deliver such believers out of the present evil system into God's eternal kingdom (Matt. 10:22).
In a world that has gone crazy over the flesh and the lust thereof, the Christian is hated. I truly believe the reason they hate the Christian (someone who is Christ-like), is because of the guilt they feel when they are around you. They especially feel this guilt, if they have known the truth and walked away from it.
Notice the last part of the verse above. There will be hardship, because we see there is something to endure. When you become a Christian, your worldly problems are not over; you just are better able to cope with them, because you may call on the Lord for His help. You are not alone. God will give you strength.
Don't fall for the (heaven now here on earth), teaching, which would have you believe there are no hardships to face. We are overcomers. To be overcomers, there has to be something to overcome. Pray for strength, wisdom, and understanding to see you through. The fight is worth it, because eternal life with Jesus awaits those who overcome.
Mark 13:14 "But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judea flee to the mountains:"
"The abomination of desolation": This first referred to the desecration of the temple by Antiochus Epiphanies, the king of Syria, in the second century B.C., when he sacrificed a pig on the temple altar. That event was similar in character to what Jesus refers to here. I.e., the Antichrist's ultimate desecration when he sets up an image of himself in the temple during the tribulation (see notes on Dan. 9:27).
"Standing where it ought not": (Matthew 24:15), indicates the location as the "holy place." On the only other occasion where this phrase from Matthew appears in the New Testament, it clearly refers to the temple (Acts 21:28).
This specifically implies that the temple will be rebuilt in the future and that the daily sacrificial system will be reinstated. "Standing" indicates that the abomination of desolation will be continuous, actually lasting for 3-1/2 years (Dan. 12:11; Rev. 12:6).
"Let him that readeth understand": This indicates that Jesus was not issuing these warnings to the disciples or to others of their generation who would not experience this event, but to believers in the end time. Those who will read these truths will be prepared and "understand" the trials they are enduring.
"Flee to the mountains": The Greek word for "flee" is related to the English word "fugitive," A person who is on the run to escape danger. Jesus warns those who live in Judea to escape the holocaust by taking refuge in the mountains (see note on Matt. 24:16).
See (Daniel 9:27; 11:31; 12:11).
This "abomination," something or someone detestable to God, probably refers to two things. One could be the desecration of the temple in the course of the fall of Jerusalem, A.D. 70. The other may well be the Man of Sin of the end time (2 Thess. 2:4). Biblical prophecy often has both near and a remote point of reference.
(Daniel chapter 9 verse 27), will give you some information about this abomination. My favorite Scripture on this is found in
Daniel 12:11-13 "And from the time [that] the daily [sacrifice] shall be taken away, and the abomination that maketh desolate set up, [there shall be] a thousand two hundred and ninety days." "Blessed [is] he that waiteth, and cometh to the thousand three hundred and five and thirty days." "But go thou thy way till the end [be]: for thou shalt rest, and stand in thy lot at the end of the days."
Many believe that all of this happened long ago when the temple fell into foreign hands, and terrible things were brought even into the holy place. I believe we have to look back to Daniel to truly understand what this is speaking of and when it is to occur. The beginning of chapter 12 of Daniel is speaking of, the time when the graves open, and mankind goes to be judged of God.
You really should carefully read chapter 12 of Daniel over and over. This 14th verse from Mark, it tells you to go back and study Daniel so that you will understand. In Daniel (12:4), sets the time. Daniel was told to shut up the words till the time of the end. I believe this was speaking of the 70th week of Daniel.
The 9th chapter of Daniel told us when the 70th week would be. I personally believe the 70th week is the seven years of the great tribulation upon the earth. This seven is a week of years. There will be a seven year peace treaty signed with Israel and the antichrist system. I believe this begins the seven years.
In the middle of the seven years (3 1/2 years after it was signed), the antichrist will set himself up in Jerusalem and pretend to be God. I believe the antichrist represents the abomination. There is an abominable temple sitting on the very spot of the old temple today, but it will come down. In Luke, we see the abomination spoken of as when enemy troops surround Jerusalem.
Perhaps all of these things will happen. In (12:11), of Daniel that we just read earlier, we find that whatever this is occurs at the middle of a seven year period (1290 days into the seven year period). The blessed will wait until the 1335th day. Anyone caught in Judaea at the time would be forced to flee to keep from bowing their knees to this false god.
Mark 13:15 "And let him that is on the housetop not go down into the house, neither enter [therein], to take any thing out of his house:"
"Not go down": So urgent will be the need to flee that if a person happens to be on the roof of his house (see note on 2:4), when he hears the news, he is to run down the outside stairway and leave town without going inside his house to retrieve any belongings.
Mark 13:16 "And let him that is in the field not turn back again for to take up his garment."
"Garment": The Greek word refers to the outer cloak. Jesus warns those working in the fields not to take the time to retrieve their cloaks that may be at home or some distance away at the entrance to the field.
This shows what great haste a person must take to get away from this evil. No worldly goods will be important at that time. The idea will be to get out of there as fast as you can.
Mark 13:17 "But woe to them that are with child, and to them that give suck in those days!"
"With child ... give suck": Jesus certainly felt compassion for those women who will be hindered from fleeing quickly because they carry children. But He may have been warning them about atrocities that could include unborn children being slashed in the wombs and tiny infants being crushed (Hos. 13:16).
Mark 13:18 "And pray ye that your flight be not in the winter."
"In the winter": This refers to the rainy season in Israel, when streams could become impassable and it would be difficult to glean food from barren fields.
Mark 13:19 "For [in] those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be."
"Affliction, such as was not from the beginning of the creation": This reveals that the tribulation Jesus was referring to is in the future and that it will be the greatest that has ever occurred. It will be of long duration and characterized by severe pressure and continual anguish. This is the Great Tribulation at the end of the age.
(Revelation 7:14), speaks of those who were brought out of great tribulation. I do not believe these problems above, are speaking of just normal times of trouble, but are speaking of a time of tremendous problems.
In (Revelation 12:14), we see "Time, times, and half a time" which I believe separate the seven years into the tribulation, and the wrath which is the last 3 1/2 years and are speaking of unspeakable agony. (2 Timothy chapter 3), speaks of the end times being perilous. The times he describes, I believe, immediately precedes the great tribulation. He describes our times exactly.
1 Thessalonians 5:3, "For when they shall say, Peace, and safety; then sudden destruction cometh upon them, as travail upon a woman with child: and they shall not escape."
You can easily see from the Scripture above that anything that might slow you down in escaping could cause you extra pain. A mother or a mother-to-be would surely be slower in escaping. The winter would make it extra difficult as well. Sleeping in the open would be very cold. There is much more in the Old Testament about this very thing, than in the New Testament.
Ezekiel had much to say about this, but that is another study. We will move on now just by saying, I believe that this is speaking of the very near future. Prepare and be ready to meet your Lord. Any other solution to this problem is impossible.
Mark 13:20 "And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days."
"Shortened": Literally "mutilated" or "amputated." Jesus was referring to the determination of God to cut short or limit the period of time to only 3-1/2 years (Dan. 7:25; Rev. 12:14; see note on Matt. 24:22).
Whom hath He chosen? We must remember that Jesus is speaking here in Mark.
In 1 Peter 2:9-10 we see, "But ye [are] a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light:" "Which in time past [were] not a people, but [are] now the people of God: which had not obtained mercy, but now have obtained mercy."
Let's take a look now at the word "elect". We know that (2 John), is written to the elect lady (read all of 2 John). In (Isaiah 45:4), Israel was called "mine elect". (Isaiah 65:9), indicates that the true elect are those who belong to Jesus (the believers in the Lord Jesus Christ).
Colossians 3:11-12 indicates that all who put on Jesus Christ are the elect (Jew and Gentile).
(Titus 1:1), leaves no doubt who the elect are. They are those of faith in Jesus Christ.
Mark 13:21 "And then if any man shall say to you, Lo, here [is] Christ; or, lo, [he is] there; believe [him] not:"
"Lo, here is Christ": Satan will cause false christs to appear in an attempt to deceive the elect into leaving their places of refuge. False teachers will claim that Christ is in their midst or is back in Jerusalem or elsewhere in Judea.
In (verse 5:13 of Mark), the very first thing Jesus said was, "Take heed lest any man deceive you". He was still saying that here. In our society today, so many false doctrines have been brought in, that many of them are filtering into our churches. Oriental mind control is one thing that I have noticed. There is just a hair difference in having extreme faith and practicing mind over matter.
The main thing to remember when we are practicing faith is that we must have faith in the power of Jesus, not in our own power. Great faith should be practiced by everyone, but remember it is in the Name of Jesus and through the power of His shed blood. We are people, we will never be God. The power is His; we have been authorized to use His power by speaking His name. It is His power, not ours.
Mark 13:22 "For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if [it were] possible, even the elect."
"Signs and wonders": Satanic inspired pseudo-miracles employed to support their claims to be the true Christ (2 Thess. 2:9).
Jesus also warns of impostors (in Matthew 7:15; Deuteronomy 13 offers a similar warning).
Any philosophy or religion that brings Jesus down to the level of man is false. Any that brings man up to Godhood is false. He is God, and we are His servants and adopted children. He treats us as a child, but we are to serve Him. He is Creator; we are His creation. Do not be taken by signs and wonders. Even Pharaoh's magicians could do some of the wonders Moses did.
God calls the generation that bases their belief on signs evil. The Lord does wonderful miracles through His people, and it is real and from God, but do not base your faith on the signs. Those who follow Jesus will perform miracles in His name, but don't get your eyes on the gift or off the Giver.
As we said earlier in this lesson, try the spirits and see whether they be of God or not. Jesus is not hidden to the believer. You do not have to go off to some exotic place to find Him. When you are to see Him with your physical eye, He will appear in the eastern sky.
In the meantime, He dwells in your heart and in heaven now. False doctrines elevate man. The Truth elevates God. To know the Truth, we must study His Word (The Bible).
Mark Chapter 13 Continued Questions
1. In verse 12, who shall put you to death?
2. In verse 13, who shall be saved?
3. Why will the world hate the Christian?
4. What is the meaning of endure?
5. Why should we not believe that heaven is here and now?
6. What awaits those who overcome?
7. When should those in Judaea flee to the mountains?
8. What book of the Old Testament did Mark say to study to know more about this?
9. In Dan. 12:12-13 how do we see the seven year tribulation divided?
10. Chapter 12 of Daniel takes place when, told in the beginning of the chapter?
11. What do we read about in the 9th chapter of Daniel which pertains to this in Mark?
12. What does the author believe represents the abomination?
13. What did Luke say about this abomination?
14. Verse 15, tells the person on the roof when this time comes to do what?
15. What is this showing?
16. In verse 17, there are three things that would make this time worse for you, what are they?
17. In Revelation 7:14, we read about those brought out of _______ ___________.
18. In 2 Timothy chapter 3, we read about what kind of "times"?
19. In 1 Thessalonians 5:3, we read that when they say peace and safety we can expect what?
20. If the Lord had not shortened these days ___ ________ ________ ___ __________.
21. Who did He shorten it for?
22. In 1 Peter 2:9, we find that the Christens are who?
23. Who is 2 John written to?
24. Who are the elect?
25. What are we to do when someone tells us to come go somewhere to see Jesus?
26. In verse 22, we are warned of two false things, what were they?
27. What was Jesus really saying to us throughout chapter 13 of Mark?
28. What false teaching is just a hair difference away from extreme faith?
29. What is the most important thing to remember when practicing faith?
30. The power is ______.
31. We have been authorized to use ________________________ power.
32. Any philosophy or religion that tries to bring Jesus down to the level of man is ___________.
33. God is _____________, and we are His _____________.
34. When the Lord wants us to see Him with our physical eyes, where will He be?
Mark 13:23 "But take ye heed: behold, I have foretold you all things."
"Take ye heed": Jesus issues a prophetic warning to be on guard. He has told the elect refugees of the future all that they need to know to avoid being misled and deceived by Satan's emissaries.
Prophecy in the biblical sense often involves "forthtelling," or setting forth God's verdict on a present situation. It can however, also involve "forthtelling," as here. Jesus' ministry included the fulfilling of the prophetic office in both senses.
Here again, the Lord Jesus was warning Peter and the other disciples to remember what He told them about what was going to happen before it happened, so that they would not run away. They would still believe that He was Messiah in the face of all these problems. He was not only telling the disciples, but all believers for all ages even unto our time.
Mark 13:24 "But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,"
"In those days, after that tribulation": "Those days" describes the events of (verses 6-23), and thus "that tribulation", refers to the Great Tribulation Jesus just spoke of. This also means that what He was about to describe (verses 24-27), will occur immediately at the end of the future tribulation period (Matt. 24:29).
Jesus was telling when this shall happen (in the last days after the tribulation). This I believe, happens during the wrath of God. There are a number of ways to look at this. In our Revelation teaching, we were pretty broad in our coverage.
There will also, be a lack of light coming from the Church after the Christians leave the earth: so the darkness will be physical and spiritual.
Mark 13:25 "And the stars of heaven shall fall, and the powers that are in heaven shall be shaken."
"Stars of heaven shall fall": Heavenly bodies will careen at random through space (Rev. 6:13-14; 8:10-13; 16:8, 17-20).
"Powers that are in heaven": All the forces of energy that hold everything in space constant, and which Christ controls, He will allow to become random and chaotic (Isa. 13:6-16; 34:1-5; 2 Pet. 3:10-12).
The Creator of the world is angry. His wrath has come up in His face. There will be shaking in heaven and on earth.
In Hebrews 12:25-27 we read: "See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more [shall not] we [escape], if we turn away from him that [speaketh] from heaven:" "Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven." "And this [word], Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain."
Mark 13:26 "And then shall they see the Son of man coming in the clouds with great power and glory."
"Son of man" (see note on 2:10).
"Coming in the clouds with great power and glory": Jesus will return to earth in the same manner in which He left it (Acts 1:9-11; Dan. 7:13-14; Rev. 1:7). The psalmist said that God uses "clouds" as His chariot (Psalm 104:3), and (Isa. 19:1), pictures the Lord riding on a cloud.
Although these "clouds" could be natural, they more likely describe the supernatural "glory cloud" that represented God's presence in Old Testament Israel.
While Christ possesses "great power and glory," His return will be accompanied with visible manifestations of that power and glory (Rev. 6:15-17, 11:15-19; 16:17-21; 19:11-16), He will redeem the elect, restore the devastated earth, and establish His rule on earth (see Daniel 7:13).
Every verse of this section is laden with Old Testament imagery. Jesus would have been intimately familiar with it. Naturally the Son of God would uphold, and express Himself in terms of the Word of God. Jesus held the Old Testament in very high esteem.
The "Son of man coming" here, will be King of kings and Lord of lords. He is coming for His elect. This will be the Lord in all His magnificence. As He went away in a cloud, He will return in a cloud. He will be clothed as it were in a cloud. There will be such brightness that it will light all of heaven, because He is the Light.
Many believe we will see the Cross, others believe we will see a golden sword, but I believe we will see the glorified Lord. The Lord's great power is unsurpassed, because He will rule over everything in the earth, under the earth, and above the earth. There is no greater power.
Mark 13:27 "And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven."
"Angels": A number of angels return with Christ (8:38; Matt. 16:27; see note).
"Gather ... his elect": Angels are God's gatherers, they gather unbelievers for judgment (Matt. 13:41, 49-50), and they gather the elect for glory. The "elect" will include the 144,000 Jewish witnesses, their converts (Rev. 7:9), and the converts of the angelic preachers. They will also include the Old Testament saints, gathered out of their graves and united with their redeemed spirits (Sam. 12:1-3).
"From the four winds": A colloquial expression meaning "from everywhere," and similar to the expression "from the four corners of the world." None of the elect on earth or in heaven will miss entering the kingdom.
This is speaking of the angels who take orders from the Lord. The elect that will be gathered are the believers in the Lord Jesus Christ. There will be people of all nationalities. This is talking about those who are alive in Christ when the Lord returns, and those who are dead in Christ also.
Mark 13:28 "Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:"
"A parable" (see note on 4:2). "Fig tree" (see note on 11:13).
We know that the fig tree symbolizes "Israel". Israel sprouted again and became alive in 1948 (when they became a nation).
Mark 13:29 "So ye in like manner, when ye shall see these things come to pass, know that it is nigh, [even] at the doors."
Just as the fig tree's buds turning into leaves was a sign of the nearness of summer, the events Jesus described as birth pains (verse 6-23), are to be a clear indication of the return of Christ (see note on Matt. 24:32).
"These things": The events of (verses 6-23).
"It is nigh": (Luke 21:31 says) "The kingdom of God is near." That is consistent with the questions the disciple initially asked Jesus (verse 4), which was about the signs that would herald the establishment of the kingdom.
When Israel became a nation, we were to realize that the return of the Lord was very close. It is nigh even at the doors.
Mark 13:30 "Verily I say unto you, that this generation shall not pass, till all these things be done."
"Verily I say unto you" (see note on 3:28).
"This generation": The generation of people living during the end times that witnesses the signs and events leading to the return of Christ (see note on Matt. 24:34).
"This generation:" Jesus perhaps means that the Jewish genea ("race," "people"), will survive until the Son of Man returns. Or perhaps "all these things" makes primary reference to the events connected with Jerusalem's fall at A.D. 70. In this case Jesus speaks of the disciples themselves, along with their contemporaries (see 8:12, 38; 9:19).
Now here is where the controversy comes in. How long is a generation? Is this speaking of forty years, or fifty, or seventy, or one hundred and twenty years? All of these numbers have been spoken of as a generation somewhere in the Bible. God's time and man's time are not the same, so we really cannot figure God out.
Mark 13:31 "Heaven and earth shall pass away: but my words shall not pass away."
"Heaven and earth shall pass away": The universe as we know it will be dramatically altered after the thousand-year reign of Christ (see notes on 2 Peter 3:10-13).
"My words shall not pass away": it is impossible for God's Word to be negated, destroyed, or altered in any way (Psalm 19:9; Matthew 5:18; Luke 16:17; John 10:35).
God makes a similar claim about His Word (in Isaiah 40:8).
Mark 13:32 "But of that day and [that] hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father."
"That day and that hour": The exact day and time of Christ's return (see note on Matt. 24:36).
"Knoweth no man": The time of Christ's return will not be revealed in advance to any man. At this time, it was known only to God the Father.
"Angels": While all the angelic beings enjoy intimacy with God, hover around His throne to do His bidding (Isa. 6:2-7), and continually behold Him (Matt. 18:10), they have no knowledge of the time of Christ's return.
"Neither the Son": When Jesus spoke these words to the disciples; even He had no knowledge of the date and time of His return. Although Jesus was fully God (John 1:1, 14), when He became a man, He voluntarily restricted the use of certain divine attributes (Phil. 2:6-8). He did not manifest them unless directed by the Father (John 4:34; 5:30; 6:38).
He demonstrated His omniscience on several occasions (John 2:25; 13:3), but He voluntarily restricted that omniscience to only those things God wanted Him to know during the days of His humanity (John 15:15).
Such was the case regarding the knowledge of the date and time of His return. After He was resurrected, Jesus resumed His full divine knowledge (Matt. 28:18; Acts 1:7).
Many of the general features about the end are clear, but not the chronological specifics.
We have connected this knowledge of the Father and not the Son about the time with the Jewish wedding. In the Jewish wedding, the Son (Jesus), goes away to build a home for His bride (the Christians).
When the Father approves of the house, the Son goes for the bride. The groom stands on a hill outside of town at midnight and blows a trumpet, and the bride comes out to meet Him. Doesn't this sound like the rapture of the Church?
Mark 13:33 "Take ye heed, watch and pray: for ye know not when the time is."
"Take ye heed": Christ sounded a warning for believers to be on guard (see note on verse 5). Even believers do not have in themselves sufficient resources to be alert to spiritual dangers that can so easily surprise them.
See the other warnings (in verses 5, 9, and 23). Jesus is not trying to encourage idle curiosity about last things, but rather to stir up His followers in faithful living always.
The Lord will return again, no one knows for sure when, but we must be staying ready. Surely we will give an account to the Lord when He returns. I love the song "We'll Work Till Jesus Comes". That is exactly what we must do.
Mark 13:34 "[For the Son of man is] as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch."
"Porter": In Jesus' day, this individual guarded the outer gate of the house, so as to be ready to let the returning master in upon his arrival. All Christ's disciples are to be like doorkeepers, always remaining alert and vigilant for their Master's return.
The servants are the believers in the Lord Jesus Christ from all ages. The porter is like the ministers. The ministers must keep reminding the believers to watch and be ready, because we do not know when He is coming, only that He is coming when we least expect Him.
The Son of man of course, is Jesus; and this is speaking of when He went to heaven in the cloud and sat at the right hand of the Father. He left the disciples and all believers in Christ to do the work till He returns. All the world belongs to Jesus; the Father gave it to Him.
Mark 13:35 "Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning:"
"At even ... or in the morning": The normal expressions designating the 4 three-hour watches of the night from 6:00 p.m. to 6:00 a. m. Their names identify the ends of the three-hour periods rather than the periods' beginnings.
These are the four watches of the night. It is so easy to get complacent and say, "He isn't coming". But that is a lie of the devil. The Church must not get careless. It must go on teaching the absolute truth. Jesus is coming back for a Church without spot or wrinkle.
To follow the instructions He left, we must know His instructions well. His instructions are in the Bible. Watch and be ready.
Mark 13:36 "Lest coming suddenly he find you sleeping."
In Proverbs, we are warned about spiritual sleeping. This is getting satisfied with things the way they are and not looking for His return.
Titus 2:12-13 "Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;" Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ;"
We must stay alert living as pure a life as we can, staying ready.
Mark 13:37 "And what I say unto you I say unto all, Watch."
The message, "Watch," extends even to the present hour.
Jesus in this sentence here, is explaining that it is not for just the disciples of that day, but for all believers of all time.
Mark Chapter 13 Second Continued Questions
1. What was Jesus telling them to take heed of in verse 23?
2. Why was He warning Peter and the others?
3. In verse 24, what two things shall happen after the tribulation of those days?
4. What does the author believe the time is called when the sun and moon are darkened?
5. What two types of darkness could this be talking about?
6. What will happen to the stars of heaven?
7. The powers in heaven shall be __________________________.
8. What does Hebrews 12:25-26, tell us about this time?
9. Who is the shaker?
10. How will the Son of man come?
11. Who is this Son of man?
12. What are some signs people believe we will see in the sky?
13. What does the author believe we will see?
14. Where is the Lord's rule?
15. Who does the Lord send to gather His people?
16. Where will His angels gather them from?
17. Who are the elect of the Lord?
18. What are we to learn a parable of?
19. Who is this really speaking of?
20. When did they become a nation?
21. There are several different times that have been classified as a generation, forty years being the most prominent, name two others.
22. "Heaven and earth shall pass away: but ____ ________ shall not pass away."
23. Who, besides man, does not know the day or hour of the return of the Lord?
24. What Jewish tradition reminds us of the rapture?
25. What are we warned to do, because we do not know the time?
26. In verse 34, who do the servants symbolize?
27. Who does the porter symbolize?
28. What four times are mentioned that He might come back?
29. Where can we find instructions on what we should do as we wait for His return?
30. In verse 36, what type of sleeping is this talking about?
31. In Titus 2:12, how should we live?
32. In verse 37, who is the warning to?
Mark 14:1 "After two days was [the feast of] the Passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put [him] to death."
"The Passover": Friday of Passover which would have begun on Thursday at sunset. The Passover commemorated the "passing over" of the homes of the Israelites by the angel of death, who killed the firstborn of Egypt (Exodus 12:1 - 13:16).
The Passover began on the 14 th day of Nisan (the first month of the Jewish calendar) with the slaying of the Passover lamb, and continued into the early hours of the 15th (see notes on Exodus 12:6; Matt. 26:2).
The "Feast of Unleavened Bread" This feast commemorated the departure of the Israelites from Egypt (Exodus 23:15). It began immediately after the Passover and lasted from the 15th of Nisan to the 21st of Nisan.
In fact, even the evening of the Passover was included in Feast of Unleavened Bread. Officially, Unleavened Bread began on the 15 th of Nisan, but Unleavened Bread was also part of the Passover meal.
Passover was celebrated for the sparing of the firstborn of the Israelites when the firstborn of Egypt were killed by the tenth plague. The Hebrews sacrificed a lamb and put the blood over the door. Anyone in the house where the blood was over the door was spared. Where the blood of the lamb was not over the door, the firstborn died.
The Hebrews were told to remember and celebrate Passover every year. Jesus fulfilled Passover by being Himself the Passover Lamb.
Jesus was not only the Passover Lamb, but was the Unleavened Bread as well. He was without sin (unleavened), and He called Himself the "Bread of life". Even the fact that He was born in Bethlehem verifies this. "Bethlehem" means house of bread.
"After two days": In the context of Matt. 26:2, Jesus predicted His crucifixion was to take place in "two days," which would be Friday since when He was speaking it was Wednesday evening. Mark's time line here is the same as Matthew's (see note on Matt. 26:2).
"Chief priests" (see note on 8:31). "Scribes" (see note on Matt. 2:4).
These chief priests and scribes were the religious people of that day. I personally believe their jealousy caused them to want to destroy Jesus. They knew the people would follow Him, unless they destroyed Him.
Mark 14:2 "But they said, Not on the feast [day], lest there be an uproar of the people."
"Not on the feast day": Because the Passover had to be celebrated in Jerusalem, the city would have been overflowing, perhaps as many as two million people were there. Since many would have been from Galilee, an area where Jesus had many followers. And the religious leaders did not want to start a riot, they determined to wait until after the Passover season when the crowds would be diminished (see note on Matt. 26:5).
At feast time the city would be teeming with pilgrims; such crowds were easily incited to riot.
Jesus was very popular with the people. Many of them had been there when He performed a miracle. They were afraid these people would rise up and fight them to protect Jesus.
Verses 3-9: The incident recorded here had occurred the previous Saturday (John 12:1). It is Mark's account of the anointing of Jesus by Mary in preparation for His crucifixion (Matt. 26:6-13; John 12:2-8).
Mark 14:3 "And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured [it] on his head."
"Bethany" (see note on 11:1).
"Simon the leper": This man is mentioned in the New Testament only in connection with this narrative. Since a leper was an outcast in Jewish society, he was probably miraculously cleansed of his leprosy by Jesus and may have planned this meal for Jesus in gratitude (see notes on Lev. 13; Matt. 26:6).
"A woman": (John 12:3), identifies her as Mary, the sister of Martha and Lazarus, who were also present at this meal. Jesus was eating a meal with Simon. Nothing was too expensive for Mary to give to her Master.
The anointing of Jesus' head was in addition to washing His feet with her tears and wiping them with the hairs of her head. Martha and Mary loved Jesus very much. This was very expensive perfume, possibly, the most expensive in the land. Nothing they would do would ever repay Him for raising their brother, Lazarus, from the grave.
"Alabaster": This long-necked bottle was made out of a special variety of marble, a material which proved to be the best container for preserving expensive perfumes and oils (see note on Matt. 26:7).
"Spikenard": This oil was derived from the nard plant, which was native to India. That it was pure meant it was genuine and unadulterated, which is what made it so costly.
"Brake": She may have simply broken the neck of the bottle so that she could pour out the contents more quickly, an expression of her sincere and total devotion to the Lord.
Mark 14:4 "And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?"
"Some that had indignation ... said": John 12:4-5 says that Judas was the instigator and (Matt. 26:8), indicates that all the disciples, following Judas' lead, were angry with Mary's waste of a very valuable commodity.
John 12:4-5 "Then saith one of his disciples, Judas Iscariot, Simon's [son], which should betray him," "Why was not this ointment sold for three hundred pence, and given to the poor?"
Three hundred pence was nearly a year's wages for a man. We know that Judas really wanted that money put in the purse which he carried. He really wasn't interested in the poor. His greed for money later caused him to betray Jesus.
It seems that more than one of the disciples thought this perfume being poured on Jesus' head was a waste. The main complaint came from Judas though.
Mark 14:5 "For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her."
Three hundred "pence" is equivalent to a year's income for a rural worker.
"Given to the poor": While 11 of the disciples would have agreed to this use of the money, the fact is the poor may never have seen it. Since Judas was in reality a thief masquerading as the treasurer of the 12, he could have embezzled all of it (John 12:6).
This really was no one's business but hers, what she did with what belonged to her. Her unselfishness possibly, showed their greed even more than usual.
Mark 14:6-7 "And Jesus said, Let her alone; why trouble ye her? She hath wrought a good work on me." "For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always."
The world, then and now, is always full of the poor. Opportunity to help the poor is always there, but Jesus would be in their presence for only a limited time. This was not a time for meeting the needs of the poor and the sick, it was a time for sacrificial worship of the One who would soon suffer and be crucified (see note on Matt. 26:11; compare 2:19).
Jesus' first remark was to protect her when he said, "Let her alone". She had humbled herself more than all of these disciples. He told them again that He would not be with them long. She, possibly, understood more of what Jesus had been telling them.
Mark 14:8 "She hath done what she could: she is come aforehand to anoint my body to the burying."
"Anoint my body ... to the burying": Mary did so probably without ever realizing what she was doing. Her anointing of Jesus became a symbol that anticipated His death and burial (see note on Matt. 26:12).
This statement shows that Jesus foresaw a criminal's death, for only in the case of a criminal's burial was the body not anointed before being laid to rest.
Please be assured that this was not embalming fluid as some of the Bible dictionaries indicate. Jesus was not embalmed. Embalming was an Egyptian practice. Hebrews were not embalmed; this was anointing perfume.
Mark 14:9 "Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, [this] also that she hath done shall be spoken of for a memorial of her."
"Verily I say unto you" (see note on 3:28). "Gospel" (see note on 1:1).
This was a prophetic statement by Jesus. Mary would be immortalized for anointing Jesus before His burial. The other gospels mentioned a woman and John said Mary.
Mark 14:10 "And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them."
"Judas Iscariot": Standing in sharp contrast to the love and devotion of Mary was the hatred and treachery of Judas. This disciple, who is understandably referred to last in the lists of the 12, was the son of Simon, who was also called "Iscariot." The name "Iscariot" means "man of Kerioth," which was a small town in Judea about 23 miles south of Jerusalem (3:19).
Thus, Judas was not a Galilean like the other disciples. It is clear that Judas never had any spiritual interest in Jesus, he was attracted to Him because he expected Jesus to become a powerful religious and political leader. He saw great potential for power, wealth, and prestige through his association with Him.
But Jesus knew what Judas was like from the start, and that this why He chose him as one of the 12. He was the one who would betray Him so that the Scripture and God's plan of salvation would be fulfilled (Psalms 41:9; 55:12-15, 20-21; Zechariah 11:12-13; John 6:64, 70-71; 13:18; 17:12).
"The twelve" (see note on 3:14). "Chief priests" (see note on 8:31).
We see here, that one of the elect twelve would be the one to betray Jesus. The chief priests had decided, you remember, to wait until after Passover, but they would not overlook this opportunity. It seems this happened soon after Mary anointed Jesus. Judas' greed was overwhelming. He would not overlook an opportunity for profit.
Mark 14:11 "And when they heard [it], they were glad, and promised to give him money. And he sought how he might conveniently betray him."
"Money": Matthew says the amount Judas agreed to as blood money was 30 pieces of silver (see note on Matt. 26:15).
"Sought how he might ... betray him": "Seeking" is better translated "began to seek." Judas was looking for a suitable occasion to carry out his evil plan, which would be when Jesus was away from the crowds (Luke 22:6).
We will see God redeeming the world in the most unlikely way, by the sacrifice of the Lamb of God (Jesus Christ), on the cross. Judas' greed was greater than his love for Jesus. Judas plotted to betray Jesus.
Mark 14:12 "And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?"
"Unleavened bread: Passover and the Feast of Unleavened Bread were so closely associated that both terms were used interchangeably to refer to the 8-day celebration that began with the Passover. Although Unleavened Bread is used here, Mark's clear intention is the preparation for Passover (see notes on verse 1; Matt. 26:17).
"When they killed the Passover": The lambs were killed on 14 Nisan at twilight (Exodus 12:6), a Hebrew term meaning, "between the two evenings," or between 3:00 and 5:00 p.m.
After the lamb was slaughtered and some of its blood sprinkled on the altar, the lamb was taken home, roasted whole and eaten in the evening meal with unleavened bread, bitter herbs, charoseth (a paste made of crushed apples, dates, pomegranates, and nuts, into which they dipped bread), and wine.
It is now Thursday.
Actually, unleavened bread was eaten all week. This was actually on the 14th of Nisan. This place they were speaking of had to be somewhere in Jerusalem.
Mark 14:13 "And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him."
"Two of his disciples": Peter and John (Luke 22:8). Only two people were allowed to accompany a lamb to the sacrifice.
"Man bearing a pitcher of water": This is the only way that Jesus identified the man. But he stood out because it was uncommon for a man to carry a pitch of water, women usually preformed that chore (see note on Matt. 26:18).
A man might commonly carry a wineskin, but general only women carries water jars. He would be easily spotted in a crowd and no words would have to be exchanged, there was already a warrant out for Jesus' arrest (John 11:57).
In (Luke 22:8), the Scripture tells us that the two disciples sent were Peter and John. The Lord was telling them how to recognize the man they must follow.
Mark 14:14 "And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guest chamber, where I shall eat the passover with my disciples?"
"Guest chamber": The word is translated "inn" (in Luke 2:7). It typically referred to a place where a traveler could spend the night, a place of lodging or a guest room in someone's home, as was the case here (Matt. 26:18).
This was, perhaps, someone that Jesus already knew, but whether he knew Jesus before or not is unimportant. God had the man to be in this particular place. He would be receptive. This guest chamber Jesus told them of was a second story room, in fact, a very large room.
Mark 14:15 "And he will shew you a large upper room furnished [and] prepared: there make ready for us."
"Large upper room": This indicates the room was located upstairs, and may have been a roof chamber built on top of the house.
"Prepared": Peter and John were to prepare the Passover meal for Jesus and the other disciples.
God had this man prepare this upper room for the feast. How this man knew to have this guest chamber ready, we are not told, but we know that possibly, the Holy Spirit had caused the man to have these preparations made.
Mark 14:16 "And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover."
The Passover meal was to be eaten at night after sunset, but had to be completed before midnight (Exodus 12:8-14).
"Peter and John may have rejoined Jesus and the other disciples and led them to the upper room. This may also be a general reference to the 12, meaning that Jesus came with the other 10 disciples to meet Peter and John.
They had gotten the lamb, and had taken it to the temple to be sacrificed by the priest. This meat would be cooked at the house of the upper room. This would consist of the bitter herbs, wine, and unleavened bread, and be eaten and drunk by Jesus and the disciples.
Mark Chapter 14 Questions
1. What two ceremonial feasts overlapped?
2. What time of the year were these feasts?
3. In verse 1, we find that the intentions of the chief priests and scribes were to do what to Jesus?
4. What was Passover celebrating?
5. Who is the Passover lamb symbolic of?
6. Who is the unleavened bread symbolic of?
7. For how many years were the Jews to celebrate Passover?
8. Why were the priests planning to wait till after the feast day to capture Jesus?
9. Where did Jesus go, and was sitting at meat, when the ointment was poured on His head?
10. Who was the woman?
11. Why do you think she had done this?
12. How expensive was it?
13. How did the disciples feel about this?
14. In John, which disciple was mentioned specifically complaining?
15. Why do you suppose he felt this way?
16. Who did Judas go to and make a deal with?
17. How much money did they offer Judas?
18. What does the amount of money mean symbolically?
19. On the first day of Unleavened Bread, what did the disciples ask Jesus?
20. What city would the Passover be celebrated in?
21. Who went to make the arrangements?
22. What question were they to ask the man?
23. What name did they call Jesus by to the man?
24. Describe the room where they would feast.
25. What did the disciples do to prepare?
Mark 14:17 "And in the evening he cometh with the twelve."
"Evening": The Passover meal was to be eaten at night after sunset, but had to be completed before midnight (Exodus 12:8-14).
"With the twelve": Peter and John may have rejoined Jesus and the other disciples and led them to the upper room. This may also be a general reference to the 12, meaning that Jesus came with the other 10 disciples to meet Peter and John.
You remember in the last lesson that, Jesus had sent two of the disciples to prepare the feast, and they must have gone back to tell Jesus that all was ready. Now all of them came back to town with Jesus.
Mark 14:18 "And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me."
"Sat ... did eat": The order of the Passover meal was:
(1) Drinking a cup of red wine mixed with water (Luke 22:17);
(2) The ceremonial washing of hands symbolizing the need for spiritual and moral cleansing;
(3) Eating the bitter herbs, symbolic of the bondage in Egypt;
(4) Drinking the second cup of wine, at which time the head of the household explained the meaning of Passover;
(5) Singing of the Hallel (Psalm 113 - 118). At this point they sang the first two;
(6) The lamb was brought out, and the head of the household distributed pieces of it with the unleavened bread;
(7) Drinking the third cup of wine (see notes on 1 Cor. 10:16).
Jesus knew the thoughts and intents of Judas' heart. Jesus knew who this was, but didn't say the name, because the others would have jumped Him. Don't you know that this was difficult to hear? Judas' guilt had to have already begun. To eat and drink unworthily is a very serious thing, and that was just what happened here.
Mark 14:19 "And they began to be sorrowful, and to say unto him one by one, [Is] it I? and another [said, Is] it I?"
This was to be a joyful time, but the sorrow they saw in Jesus and this sad thing He told them troubled them greatly. Each started examining himself, and then asked Jesus, "Is it I?"
Mark 14:20 "And he answered and said unto them, [It is] one of the twelve, that dippeth with me in the dish."
"Dippeth with me in the dish": There were likely several dishes around the table, Judas was probably one of several sitting near Jesus and thus would have dipped in the same bowl with Him.
We read in some of the other gospels a little more detailed information on this. Jesus told that it was one of the twelve disciples. Several of the disciples were close enough to dip into the bowl with Him, so that didn't narrow it down much. This would be the night the Lord's Supper would be established.
John 13:26 "Jesus answered, He it is, to whom I shall give a sop, when I have dipped [it]. And when he had dipped the sop, he gave [it] to Judas Iscariot, [the son] of Simon."
You see, there was really no hiding for very long who this betrayer was.
Mark 14:21 "The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born."
"Son of man" (see note on 2:10).
"As it is written": Jesus was no victim, His betrayal by Judas was prophesied in the Old Testament (Psalm 22; Isa. 53), and was part of God's predetermined plan to provide salvation (Acts 2:23).
"Good ... for that man if he had never been born" (John 8:21-24; 16:8-11). This is because the terror Judas would experience in hell would be so great. The severest punishment is reserved for Judas and others like him (Heb. 10:29).
This is one of the strongest statements in Scripture on human responsibility for believing in Jesus Christ, coupled with the consequences of such unbelief.
In the words "as it is written," Jesus refers to Old Testament prophecies about His atoning death. An example would be (Isaiah chapter 53:1-12).
This was another prophecy of Jesus' death on the cross. Surely, Judas would soon say himself, "It would have been better if I had never been born." Even though this was part of God's plan from the foundation of the earth, Judas chose to be part of this. Judas activated his free will to get involved. God foreknew that Judas would do this, but Judas had a choice.
Verses 22-25: At this point in the narrative, it appears that Judas had gone (John 13:23-30), and Jesus was alone with the faithful 11 disciples (see note on Luke 22:21). Then it was that He transformed the Passover of the Old Covenant into the Lord's Supper of the New Covenant, creating a new memorial feast to remember God's deliverance from sin.
Mark 14:22 "And as they did eat, Jesus took bread, and blessed, and brake [it], and gave to them, and said, Take, eat: this is my body."
"As they did eat": There is no indication from any of the gospel accounts as to which part of the meal they were eating, but it is likely that this occurred just prior to eating the roasted lamb or concurrently with it. It is significant that Jesus established the truth of New Covenant during eating the Passover.
"This is my body": Jesus gave new meaning to eating the bread. The unleavened bread symbolized the severing of the Israelites from the old life in Egypt.
It represented a separation from worldliness, sin, and false religion and the beginning of a new life of holiness and godliness. From then on in the Lord's Supper, the bread would symbolize Christ's body, which He sacrificed for the salvation of men (see note on Matt. 26:26).
We see here, the institution of the Lord's Supper. Jesus is the Passover Lamb. This was teaching the disciples that this bread is symbolic of His body. It is very important that this bread be unleavened bread, because Jesus was without sin. "Leaven" symbolizes sin.
Another reason this must be unleavened bread is that the bread on the table of the Hebrews for eight days during this celebration was unleavened bread.
Notice here also, that Jesus prayed over the bread before He passed it to the disciples. This should be the order in our communion, as well. Pray over it, pass it, and then take it. Jesus was without sin, so the bread must be unleavened.
Mark 14:23 "And he took the cup, and when he had given thanks, he gave [it] to them: and they all drank of it."
"The cup": The third cup of wine in the ceremony (see note on 1 Cor. 10:16).
Jesus had called Himself the bread and drink of life which is actually necessary to sustain life on this earth. He is Life. When you partake of Jesus, you partake of everlasting Life. The blood of Jesus is the element of salvation. Without the shedding of blood there is no remission. You see, the shed blood of Jesus placed on the mercy seat in heaven is what saves you and me.
In the Scripture above it says, "shed for many". It was actually shed for whosoever will partake of His Life Eternal. This New Testament is a last will and testament of Jesus Christ willing to give His followers His Life, so that they may live with Him and inherit the things the Father has provided.
Mark 14:24 "And he said unto them, This is my blood of the new testament, which is shed for many."
"This is my blood of the new testament": The shedding of blood in a sacrifice was always God's requirement in establishing any covenant (Gen. 8:20; 15:10; Exodus 24:5-8). Here Christ's blood needed to be shed for the remission of sins (Heb. 9:22; 1 Peter 1:19; see note on Matt. 26:28).
"For many": This literary means "for the benefit of many". The "many" are all who believe, both Jew and Gentile (see note on 10:45, compare Matt. 20:28).
"Testament" means "covenant."
We know that every word the Lord uttered was to teach us, as well as the disciples, something.
Mark 14:25 "Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God."
"Verily I say unto you" (see note on 3:28).
"I will drink no more": Jesus declared that this would be the last Passover, and that He would not even drink wine with them again, since this was His last meal. Until the inauguration of the millennial kingdom, believers are to share this memorial meal (see notes on 1 Cor. 11:23-24).
"Drink it new": This served as an assurance to them of Jesus' return and His establishment of His earthly, millennial kingdom. It possibly implies that the communion service will continue to be observed in the millennial kingdom, as a memorial to the cross.
It more probably indicates that Jesus would not have another Passover with them until the kingdom. It is also true that in the kingdom, commemorative sacrifices from the Old Covenant will be restored (Ezek. Chapters 43-45), which will have meaning never understood before the cross of Christ to which they pointed.
"Kingdom of God": The earthly millennial kingdom is in view.
This statement "fruit of the vine", lets us know that grape juice would be used to symbolize the blood of Jesus.
Jesus had just told the disciples that the bread was symbolic of His body and the wine was symbolic of His blood. In the kingdom of God, we shall eat food at the Master's table set before us. We read of the river of life which we shall drink from and the tree of life which we shall eat fruit from.
All of these elements symbolize eternal life with Him where He provides all our needs.
Mark 14:26 "And when they had sung a hymn, they went out into the mount of Olives."
"Sung a hymn": Probably (Psalm 118), the last psalm of the traditional Hallel sung at Passover (see note on 11:1).
The "hymn" would be a selection of verses from the Hallel (praise) Psalms, especially Psalms Chapters 116 - 118.
Notice here also, that the disciples and Jesus sang. This "Mount of Olives" is where the garden of Gethsemane is, and it is in very close proximity of Jerusalem. It is in fact, a hill overlooking the old city of Jerusalem. It is called the Mount of Olives, because it is covered with olive trees.
Mark 14:27 "And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered."
"Shall be scattered" (see note on 4:17; Matt. 26:31). This refers to the disciples' temporary falling away from their loyalty to Jesus.
"It is written": Quoted from (Zachariah 13:7).
What was truly intended by offended, was that the disciples would suddenly be filled with doubt. They did not even expect the authorities to take Jesus. They thought Jesus would win that battle. He did, but they did not understand the victory.
Jesus spoke again, a parable that they would surely understand. He (the shepherd), would be smitten and the sheep (believers), who followed Him would scatter. Sheep must have a Shepherd to keep them together.
Mark 14:28 "But after that I am risen, I will go before you into Galilee."
"Into Galilee": Jesus' promise to meet the disciples in His post-resurrection form (16:7; Matt. 28:16-17; see note on Matt. 28:7).
Galilee was home to these disciples. Jesus spoke prophetically here, about His resurrection from the grave. He had told them over and over of this, but they did not understand. They had never seen anyone resurrected; and they thought perhaps, that He was speaking of life after death in the end days. Jesus loves these disciples and tried to comfort them that He would return.
Mark 14:29 "But Peter said unto him, Although all shall be offended, yet [will] not I."
"Offended" means "fall away." All of the disciples would desert Jesus.
Peter was a very excitable man. He was one of the three (Peter, James, and John), who saw things like the transfiguration, that the other disciples had not been allowed to see. Surely he, who was called the "rock", would be strong enough not to run when the time of the crucifixion came.
Mark 14:30 "And Jesus saith unto him, Verily I say unto thee, That this day, [even] in this night, before the cock crow twice, thou shalt deny me thrice."
"Verily I say unto thee" (see note on 3:28).
"Before the cock crow twice": In Jewish reckoning of time, "cock crow" was the third watch of the night, ending at 3:00 a.m., which was when roosters typically began to crow (see note on 13:35). Mark alone of the gospels, indicated that the cock crowed two times (verse 72; see note on Matt. 26:34).
The very strongest of the lot, Peter, would get afraid, deny Jesus, and even curse in the process. Jesus told Peter here, not only would you deny me, but you would deny me three times. At that moment, while Peter was with Jesus, he could not believe that he would do such a thing.
Mark 14:31 "But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all."
"Vehemently" was used here to show us that Peter strongly answered back that he would not turn. Peter and all the disciples were ready to fight for Jesus, but they did not understand Jesus' turning Himself over to be crucified.
All of the disciples said they would not desert Jesus. The crucifixion of the cross was a horrible death, and when they got to this, they changed their minds. It was easy to say they would not deny Him then, because the great pressure had not been applied.
Mark Chapter 14 Continued Questions
1. Which of the disciples met with Jesus in the upper room?
2. While they were eating, what sad news did Jesus bring them?
3. Why did Jesus not call Judas by name in the accusation?
4. What did the disciples each ask Jesus?
5. Who did Jesus say it was in verse 20?
6. What would be established forever on this night?
7. In John, what was said that left no doubt who it was?
8. What did Jesus say about the one who would betray Him?
9. What statement would Judas feel like saying himself after the terrible guilt sets in?
10. How long had this been planned by God?
11. Why did this not make Judas innocent?
12. As they were eating, Jesus took bread, blessed it and gave it to them, saying what?
13. What was Jesus instituting here?
14. Jesus was what at this feast?
15. Why was it so important to use unleavened bread?
16. What should be the order in our communion services?
17. What was the juice in the cup symbolic of?
18. In verse 24, what did Jesus say the cup was?
19. What were two elements used here that are necessary to sustain life?
20. Without the shedding of blood there is no ____________ ____ _____.
21. Who does the many in "shed for many" include?
22. Where will Jesus drink this cup, again, with the disciples?
23. What makes us realize we should use grape juice?
24. What did they do before they left and went to the mount of Olives?
25. What city does the mount of Olives overlook?
26. What did it mean by the disciples being offended?
27. What happens to the sheep when the shepherd is done away with?
28. What positive promise did He make these disciples about His resurrection?
29. What did Peter say to Jesus about his loyalty?
30. Why was Peter considered the strongest of the group?
31. How many times did Jesus tell Peter that he would deny Him before the cock crowed twice?
32. What did the word "vehemently" try to convey to us about Peter's answer?
Mark 14:32 "And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray."
"The word "Gethsemane" means oil press. We already know that olive oil is symbolic of the Holy Spirit. We know this garden then, was filled with the Holy Spirit, and the garden filled with olive trees on a slope is referring to the Mt. of Olives.
Jesus frequented this spot with the disciples when He wanted to get away from the crowds to pray (John 18:1-2; see note on Matt. 26:34).
We see here, the need for everyone to pray. If the Lord of the whole world needs to pray, you can see how important it is for us to pray.
Mark 14:33 "And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;"
"Peter and James and John" (see note on 5:37). Jesus likely had them accompany Him into the garden because they were the leaders of the 12 and had to learn an important lesson to pass on to the others (verses 34-42).
"Amazed" and "heavy": The sense is that Jesus is deeply distressed as He contemplates the coming hours. The weight of the prospect threatens to pull Him under. The Greek word refers to a feeling of terrified amazement. In the face of the dreadful prospect of bearing God's full fury against sin, Jesus was in the grip of terror (see note on Matt. 26:38).
This heaviness was of His heart. Notice He took the three He always took with Him. The three He felt that He was the closest to. We know that God the Son dwelt in a body of flesh while He was here on this earth. This body would feel pain as any man.
Mark 14:34 "And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch."
"Sorrowful unto death": Jesus' sorrow was so severe that it threatened to cause His death at that moment. It is possible for a person to die from sheer anguish (Luke 22:44; see note on Matt. 26:38)
Jesus left the three disciples about half way between where He was to pray and where He had left the other eight disciples.
Mark 14:35 "And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him."
"If ... possible": Jesus was not asking God if He had the power to let the cup pass from Him, but if it were possible in God's plan. Christ was to soon partake of this cup in the cross as God's only sacrifice for sin (Acts 4:12).
"The hour": The time of His sacrificial death as decreed by God. It included everything from the betrayal (verse 41), to Jesus' trails, the mockery, and His crucifixion.
The flesh of Jesus was crying out. It was bad enough to be nailed to the cross and have all the pain associated with it, but the agony of dread was terrible. I really believe that Jesus praying for this to pass and then submitting to the will of God is a lesson for us.
Many times in the flesh the work that God has called us to do is not pleasing, but we must learn a lesson from Jesus here. We must learn to say with Jesus, "I may not like the work, but I will submit to your will, O Lord." Our flesh many times is weak, but we must allow the spirit to rule over the flesh.
Mark 14:36 "And he said, Abba, Father, all things [are] possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt."
By the word "Abba," Jesus addresses God with the household term for Father. This was unheard of in Palestinian Judaism at that time. It points to Jesus' unique relationship to God. An endearing, intimate Aramaic term that is essentially equivalent to the English word "daddy" (Rom. 8:15; Gal. 4:6).
This was the only place in the Bible where Jesus called the Father, "Abba". There are two other mentions of the name, one (in Romans 8:15), and one (in Galatians 4:6). In Romans and Galatians, it is the Christian calling the Father, "Abba". They call Him, "Abba", because they have received the spirit of adoption.
All things are possible to God. If the cup were to pass, all of humanity would be lost. As I said in the previous paragraph, Jesus was teaching here that if He is to be our Lord, we must get to the point that we can say, "Not my will, but Thine be done." In Jesus, the will of the flesh submitted to the will of the Spirit.
"Cup": This was the cup of divine wrath referred to in the Old Testament (Psalm 75:8; Isaiah 51:17; Jer. 49:12). Christ was to endure the fury of God over sin, Satan, the power of death, and the guilt of iniquity (see notes on Matt. 26:39; Luke 22:42; John 18:11).
"Not what I will, but what thou wilt": This reveals Jesus' total resolution and resignation to do the will of God. He came into the world to do God's will and that remained His commitment while here (see notes on Matt. 26:39; John 6:38-40).
Mark 14:37 "And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour?"
"Simon": Jesus' use of "Simon" may have implied that Peter was not living up to the significance and meaning of his new name, "Peter" (see note on Matt. 16:18).
"One hour": This suggests that Jesus had spent an hour praying, a duration in which Peter had been unable to stay awake.
We see quickly here, that Peter's bragging that he would stand by Jesus to the end would not even pass this very first test. These three disciples who loved Jesus so dearly had succumbed to the weariness of the flesh.
Mark 14:38 "Watch ye and pray, lest ye enter into temptation. The spirit truly [is] ready, but the flesh [is] weak."
"Watch": This Greek word means "to keep alert." Jesus was encouraging Peter, James and John to discern when they were under spiritual attack. They were not to let their self-confidence lull them to sleep spiritually.
"The flesh is weak": Because willing spirits are still attached to unredeemed flesh, believers are not always able to practice the righteousness they desire to do (Rom. 7:15-23; see note on Matt. 26:41).
These words spoken to the disciples were teaching how to avoid temptation. It is just as current now as it was then. Their temptation would be to deny that Jesus was Messiah, because of their fear of crucifixion. Our temptation is to follow the ways of the flesh and avoid being sacrificed, as well.
The flesh and the spirit have always fought for the soul of man. Jesus Christ the Lord was willing, but the flesh that He dwelled in was weak. The disciples' flesh was weak. Our flesh is weak as well. The only way to overcome temptation then and now is to listen to the spirit, and not the flesh. We are told over and over by Jesus to take up our cross and follow Him.
Mark 14:39 "And again he went away, and prayed, and spake the same words."
This also is a lesson for us. God will not be angry with us, if we pray three times for the same thing. The Lord will allow us a space of time to get our flesh under subjection to our spirit. In Jesus' case, very shortly the flesh yielded to the will of the Father.
Mark 14:40 "And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him."
We see here that Peter, James, and John did not desire not to wait, but were overcome by the sorrow of what they were hearing. They succumbed to the flesh and slept.
Mark 14:41 "And he cometh the third time, and saith unto them, Sleep on now, and take [your] rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners."
"Sleep on now, and take your rest": The 3 disciples remained indifferent not only to the needs of Christ at that moment, but their need of strength and watchfulness for the impending temptation that all 11 would face. The disciples needed to learn that spiritual victory goes to those who are alert in prayer and depend on God, and the self-confidence and spiritual unpreparedness lead to spiritual disaster.
"Son of man" (see note on 2:10).
Perhaps here, there was an interval of time before Judas came, and Jesus told them to take their rest before he got there. At any rate, there was no more need to watch, because He was through praying.
I believe He called Himself here "Son of man" to show that His flesh was in the hands of the sinners to destroy His body. The time was at hand. Jesus called the people who did this to Him sinners whether they were Gentiles or Jews.
Mark 14:42 "Rise up, let us go; lo, he that betrayeth me is at hand."
Jesus would not hide from them. He went forth to meet them in fact. When He had decided to do this, He went forth to get it done then. Of course, the Spirit within Him had known from the beginning that this was the purpose of Him being on earth. This was no surprise to Jesus.
Mark 14:43 "And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders."
"Judas, one of the twelve" (see notes on 3:19; Matt. 26:47). All the gospel writers refer to him this way (verses 10, 20; Matt. 26:14, 47; Luke 22:47; John 6:71); and in so doing, they display remarkable restraint in describing and evaluating Judas.
Especially in this context, such a simple description heightens the evil of his crime more than any series of derogatory epithets or negative criticisms could do. It also points out the precise fulfillment of Jesus' announcement (in verses 18-20).
"A great multitude with swords and staves": This 'crowd" was a carefully selected group whose sole purpose was arresting Jesus so He could be put to death. A cohort (600 men at full strength), of Roman soldiers (John 18:3, 12), was in this crowd because the Jewish leaders (Luke 22:52), who organized the throng needed permission from Rome to carry out the death penalty and feared the crowds
The "swords" were the regular small hand weapons of the Romans, and the wood "clubs" were ordinary weapons carried by the Jewish temple police. The arresting party would have included not only Roman soldiers, but a mixture of Jewish police and other Jewish authorities.
"Chief priests ... scribes ... elders": Although 3 distinct sections of the Sanhedrin (as indicated by the Greek definite article with each), they were acting in unity. These Jewish leaders had evidently for some time (see note on 3:6; 11:18), hoped to accuse Jesus of rebellion against Rome. Then His execution could be blamed on the Romans and the leaders could escape potential reprisals from those Jews who admired Jesus.
The Sanhedrin likely had hurried to Pontius Pilate, the Roman governor, to ask immediate use of his soldiers. Or perhaps acted on a prearranged agreement for troop use on short notice. Whatever the case, the leaders procured the assistance of the Roman military from Fort Antonia in Jerusalem.
We see here, that the religious people of the day were Jesus' worst enemies. They came out to get Jesus with weapons like He was a common criminal. My own opinion of these chief priests, scribes, and elders is that they were afraid of losing the members of the synagogue to Jesus.
Jesus had a message of hope, and people with needs in their lives had their needs met in Him. They had no power in their message at all. Their jealousy caused them to do this to Jesus.
Mark 14:44 "And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead [him] away safely."
"Kiss": In addition to being a special act of respect and affection, this kind of kiss was a sign of homage in Middle East culture.
Out of the varieties of this kiss (on the feet, on the back of the hand, on the palm, on the hem of the garment), Judas chose the embrace and the kiss on the cheek. The one that showed the closest love and affection, normally reserved for one with whom a person had a close, intimate relationship (such as a pupil for his teacher).
Judas could not have chosen a more despicable way to identify Jesus, because he perverted its usual meaning so treacherously and hypocritically.
A kiss was the greeting believers used in those days. Many times before, Jesus had vanished in the midst of them. This time He would not, because He knew that it was time.
Mark 14:45 "And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him."
"Master" (see note on 9:5).
"Kissed him": "Kissed" is an intensified form of the verb for "kiss" (in verse 44), and it denotes a fervent, continuous expression of affection (Luke 7:38, 45; 15:20; Acts 20:37). It was with intensity that Judas pretended to love Christ. The act was likely prolonged enough so the crowd had time to identify Jesus.
Disciples commonly greeted their rabbi in this way.
An enemy could not get this close, but this one who claimed to be Jesus' friend betrayed Him with a kiss. He was not truly Judas' Master.
Mark 14:46 "And they laid their hands on him, and took him."
The "they" here was the mob with Judas.
Mark 14:47 "And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear."
"One of them that stood by": Simon Peter (John 18:10), one of the two disciples who brought a weapon (Luke 22:38). Mark and the other synoptic writers do not identify Peter explicitly, perhaps because they wrote earlier than John, during the time when Peter would still have been in danger of Jewish revenge.
"A servant of the high priest": Malchus (John 18:10). He was neither a soldier nor temple policeman, but rather was a high-ranking personal slave of Caiaphas, the High-Priest, probably sent along to observe Judas and report on the events of the evening.
The swordsman was Peter (John 18:10).
Peter was ready to fight to the death for Jesus, if necessary. Malchus was the name of the servant, and we read in Luke that Jesus healed the ear. Just this miracle alone should have told them who He was. They were blinded and could not see the Truth.
Mark 14:48 "And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and [with] staves to take me?"
"As against a thief": Jesus expressed a righteous resentment toward the crowd's actions and attitudes. "Thief" was normally a highwayman or armed bandit who would resist arrest. The setting which the crowd orchestrated was completely inconsistent with His well-known ministry as a religious teacher.
John goes into greater detail in (18:4). Jesus told them who He was and asked them to let the disciples go. Read all of it.
Mark 14:49 "I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled."
"Temple" (see note on 11:11). This was the most public place in Jerusalem.
"The scriptures must be fulfilled": Entirely apart from the crowd's sinful intentions against Jesus, God was sovereignly using them to fulfill prophecy (Isa. 53:7-9, 12), and accomplish His gracious purposes (see note on Matt. 26:54).
Jesus constantly looks to the Old Testament Scripture for strength and direction as He undergoes His last hours.
Jesus was saying here, you have no power at all over me, just as you did not when I was in the temple. This I allowed to happen to fulfill the Scriptures.
Mark 14:50 "And they all forsook him, and fled."
"And fled": The disciples found no comfort in Jesus' reference to Scripture but instead their faith in Him collapsed as they realized He would not resist arrest and that they also might be captured.
The "all" here, means the eleven disciples. They all ran from fear.
Mark Chapter 14 Second Continued Questions
1. In verse 32, where did Jesus go?
2. What does the word mean?
3. Which three disciples did Jesus take part of the way with Him when He went to pray?
4. What was sorrowful about Jesus when He told the three to wait and watch with Him?
5. What did Jesus do when He left the three disciples?
6. What did He ask the Father to let pass?
7. What lesson did Jesus want us to learn by Him praying, but still submitting to God's will?
8. In verse 36, Jesus calls the Father what?
9. What other two places in the Bible was this name used by believers?
10. If the cup were passed over, what would have happened to all of humanity?
11. Who did Jesus scold for not being awake when He went to them?
12. Why did Jesus warn Peter, James, and John to watch and pray?
13. He said, "The spirit truly is ready but the _________ is weak".
14. What was the temptation of the disciples?
15. What two things have always fought for the soul of man?
16. What is the only way to avoid temptation?
17. How many times did Jesus pray to the Father to let the cup pass?
18. When Jesus went back to check on Peter, James and John, how did He find them?
19. Who did Jesus say He was betrayed into the hands of?
20. Why does the author believe Jesus called Himself "Son of man" in verse 41?
21. Who were classified as sinners in verse 41?
22. Who came with Judas to arrest Jesus?
23. What caused these religious people to do this to Jesus?
24. What name did Judas call Jesus that he did not mean?
25. How did Judas greet Jesus?
26. What did Peter do to the servant of the high priest?
27. What was the servant's name?
28. "I was in the temple teaching daily", was what Jesus said to them, so why did Jesus allow them to take Him then?
29. Which of the disciples left Him?
Verses 51-52: This is perhaps a reference to Mark himself. He also "fled".
Mark 14:51 "And there followed him a certain young man, having a linen cloth cast about [his] naked [body]; and the young men laid hold on him:"
"A certain young man": This perhaps was Mark himself. If the mob under Judas' guidance had first gone to Mark's mother's house in search of Jesus, possibly where the last Passover was observed by Jesus and the 12, Mark could have heard the noise, suspected what was happening, and hurried to follow the multitude.
"A linen cloth": Either a loose-fitting linen sleeping garment or a sheet Mark had hastily wrapped around himself after being roused from bed.
Mark 14:52 "And he left the linen cloth, and fled from them naked."
"Fled from them naked": Mark escaped capture and ran, but in so doing his covering came off or was pulled off, and he left with nothing at all on or nothing more than undergarments.
Most theologians believe that the Passover was held at Mark's house. We can see the flight of this young follower as the same kind of circumstance the disciples would have been in, if they hadn't run.
Verses 14:53-15:15: This passage rehearses the trial of Jesus.
Mark's account of Jesus' trails like that of all the gospels, makes it clear that Christ was tried in two general phases: first, before the religious authorities (the Jewish Sanhedrin), and second, before the secular political authorities (Rome, represented by Governor Pontius Pilate).
Each of the phases had 3 parts: preliminary interrogation, formal arraignment, and formal sentencing. Mark, like the other gospel writers, did not include a comprehensive account of all the detail and stages. A complete picture requires the material from all 4 gospels being combined.
Mark 14:53 "And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes."
The "High Priest" was Caiaphas, who served 19 years (A.D. 18-37), in that position (see notes on Matt. 26:3, 57; John 18:24).
The "Chief priests" were those who had previously been high priests. "Elders" were representative laymen from local families of influence. "Scribes" were lawyers, experts in questions pertaining to Old Testament Law and Jewish tradition (see note on verse 43). The entire Sanhedrin, the whole hierarchy, was out in force.
They had quickly gathered a group of priests, elders, and scribes to make quick work of this trial of Jesus.
Mark 14:54 "And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire."
"Palace of the high priest": A quadrangle in the center of the High-Priest's residence.
The narrative bears the stamp of Peter's insight.
John 18:15 says, "And Simon Peter followed Jesus, and [so did] another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest."
This other disciple was commonly believed to be John. Peter stayed with the servants out in the area for the servants.
Mark 14:55 "And the chief priests and all the council sought for witness against Jesus to put him to death; and found none."
"Council": The Sanhedrin (see note on Matt. 26:59).
They really had no charges at all against Jesus that would stand up in court. They wanted to kill Him, but had no grounds for killing Him. They could find no witness to anything that was punishable by death.
Mark 14:56 "For many bare false witness against him, but their witness agreed not together."
Because Jesus was innocent, the Jewish leaders could not convict Him except by relying on perjured testimony and perverted justice. The Jews were intent on doing whatever was necessary, even if they had to violate every biblical and rabbinical rule.
"Many bare false witness against him": There was no lack of people to come forward at the Sanhedrin's invitation to consciously present false, lying testimony.
"Agreed not together": The testimonies were grossly inconsistent. The law however, required exact agreement between two witnesses (Deut. 17:6; 19:15).
You see, all of them were liars, because Jesus had never sinned against God or man.
Verses 57-58, "Bare false witness": The witnesses maliciously garbled and misrepresented Jesus' statements. Quite possibly they blended His figurative statement regarding His death and resurrection (in John 2:19-22), with His prediction of a literal destruction of the temple (in 13:2).
Their charge claimed He was disloyal to the present order of religion and worship (by replacing the current temple), and that He was blaspheming God by saying He would so quickly rebuild the temple without hands.
Mark 14:57-58 "And there arose certain, and bare false witness against him, saying," "We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands."
They did not realize that He was speaking of His body. And even in this accusation, they did not agree, as you see in the next verse.
Mark 14:59-60 "But neither so did their witness agree together." "And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what [is it which] these witness against thee?"
Caiaphas attempted to salvage the tense situation when the continued false charges were failing to establish a case or elicit a response from the Lord. The High-Priest could not understand how Jesus could remain silent and not offer any defense.
The high priest wanted something he could charge Jesus with. If Jesus had answered, it would have done nothing but make Him look guilty, because the accusations were so varied and without detail. The high priest could not believe that Jesus would not defend Himself.
Mark 14:61 "But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?"
"Answered nothing": The silence of innocence, integrity, and faith in God. An answer by Jesus would have given all the false testimonies and illegal proceedings an appearance of legitimacy.
"Christ": This term refers to Jesus' claim to be the promised Messiah (see note on Matt. 1:1).
"Son of the Blessed": This refers to Jesus' claim to deity. This is the only use of the expression, and it is an example of Jewish wording that avoided using God's name (see note on John 8:58). Jews customarily avoided uttering God's name out of reverence for Him. "Blessed" or "Blessed One" could be used instead.
Jesus acceptance of messiahship and deity (Luke 4:18-21; John 4:25-26; 5:17-18; 8:58), had always brought vigorous opposition from the Jewish leaders (John 5:19-47; 8:16-19; 10:29-39). Clearly, the High-Priest was asking this question in hopes that Jesus would affirm it and open Himself to the formal charge of blasphemy.
Now the high priest had stopped asking general questions and had hit on the question that he really wanted the answer to. This question was a real set up so that the high priest could accuse Jesus.
Mark 14:62 "And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven."
"I am": An explicit, unambiguous declaration that Jesus was and is both the Messiah and the Son of God.
"Son of man" (See notes on 2:10; Matt. 8:20). Jesus used this commonly acknowledged messianic title of Himself more than 80 times in the gospels, here in a reference to (Psalm 110:1 and Dan. 7:13; 14:14).
"Right hand of power" (10:37; Acts 2:33; 7:55; Heb. 2:9; Rev. 12:5). Jesus' glorified position is next to the throne of God (the "Power" is another reference to God).
"Clouds" (see note on 13:26; Matt. 24:30; 26:64; Luke 21:27; Acts 1:9-11; Rev. 1:7; 14:14).
Jesus claims to be both Messiah and the coming Judge.
"Power" is here another indirect reference to God (see Daniel 7:13).
Jesus' answer was straightforward, He just said, "I am". Jesus added a warning to this high priest. In a sense Jesus was saying, "It may look like you have power over me, but there will come a time when you will stand before me to be judged".
We see a prophetic statement here of when Jesus will return in the clouds for the believers.
Mark 14:63 "Then the high priest rent his clothes, and saith, What need we any further witnesses?"
"Rent his clothes": A ceremonial, and in this case contrived, display of grief and indignation over the presumed dishonoring of God's name by Jesus (Gen. 37:29; Lev. 10:6; Job 1:20; Acts14:14; see note on Matt. 26:65).
"What need ... further witnesses": A rhetorical question that expressed relief that the tense and embarrassing situation was finally over. Because Jesus had allegedly incriminated Himself in the eyes of the Sanhedrin, they would not need to summon any more lying witnesses.
Jesus told the truth and was condemned by these evil priests and high priest. When he rent his clothes (meaning he violently tore his outer tunic off), he was showing his great displeasure in what Jesus had said.
Mark 14:64 "Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death."
"Blasphemy" (see note on 2:7; 3:29). Strictly speaking, Jesus' words were not "blasphemy," or defiant irreverence of God (Lev. 24:10-23), but Caiaphas regarded them as such because Jesus claimed for Himself equal power and prerogative with God.
At this point a "death" sentence is pronounced by the assembled authorities.
Since this high priest, the priests, the scribes, Pharisees, and elders were opposed to Jesus, it was no surprise that they condemned Him to be guilty of death.
Mark 14:65 "And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands."
"Spit on him ... buffet him": For the Jews, to "spit" in another's face was the grossest, most hateful form of personal insult (Num. 12:14; Deut. 25:9). Their brutal cruelty reached a climax and revealed the great depravity of their hearts when they "beat Him," or hit Him with clenched fists.'
"Prophesy": They jeeringly and disrespectfully ordered Jesus to use the prophetic powers He claimed to have, even in the frivolous manner of telling them who struck Him (Matt. 26-68).
We see here, that they slapped the Lord of all the earth and spit on Him. Isaiah had prophesied about this very thing (in Isa. 50:6).
Mark 14:66 "And as Peter was beneath in the palace, there cometh one of the maids of the high priest:"
"Beneath": The apartments around it were higher than the courtyard itself.
"One of the maids": Female slave, or maid, in the household of the High-Priest. She might have been the same gatekeeper (John 18:15-16), who admitted Peter, and who being curious and suspicious of him, wanted a closer look.
Many people had seen Jesus and His disciples. It certainly would not be hidden for long that Peter was one of the disciples. Peter had so soon forgotten what Jesus had told him that he would do, as you see here.
Mark 14:67 "And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth."
"Of Nazareth": Their reference to Jesus' hometown communicates a feeling of contempt, in keeping with the views of the Jewish leaders and the poor reputation Nazareth generally had (John 1:46).
Mark 14:68 "But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew."
"The porch": Used only here in the New Testament, this term denotes "the forecourt," or "entryway," a covered archway of the courtyard, opening onto the street.
Not only did Peter deny Jesus, but in so doing he was lying. Peter went out of the building to the porch then, so if they accused him again, he would have a better way to get away. Fear will make us do terrible things.
Mark 14:69-70 "And a maid saw him again, and began to say to them that stood by, This is [one] of them." "And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art [one] of them: for thou art a Galilean, and thy speech agreeth [thereto]."
"Galilean": Frequently used as a derisive label by people in Jerusalem toward their northern neighbors. It strongly suggested that natives of Galilee were deemed unsophisticated and uneducated (Acts 4:13).
Peter's Galilean accent would have been conspicuous in Jerusalem.
We see here, a very frightened man. Peter had been with Jesus and seen the miracles. He was there at the transfiguration and heard the voice of the Father saying that Jesus was His Son. Fear of death had gripped Peter and caused him to doubt. Here they were really putting pressure on Peter, saying you may deny it, but you are with Him. Your speech and your nationality give you away.
Mark 14:71 "But he began to curse and to swear, [saying], I know not this man of whom ye speak."
Peter now committed another sin. He added cursing to his lying. It made him angry at them, but angrier at himself.
Mark 14:72 "And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept."
"The cock crew": This reference brings to mind Jesus' prediction (in verse 30; see note there), and (Matt. 26:34). Amid all the accusations being hurled at him, Peter either did not hear the roster's crowing, or failed to realize its significance. When the rooster crowed the second time, Jesus looked at Peter (Luke 22:61), triggering Peter's memory and bringing conviction of his denials.
Despite this lapse, Peter will be forgiven and accepted again into His Lord's service (16:7).
We see, here, a broken man. When the cock crew the second time, Peter immediately remembered what Jesus had said to him. Peter suddenly knew that he had failed his Lord. He wept not only because he let Jesus down, but wept because he felt Jesus would not forgive him for this. The next mention of Peter we will see him back in his boat fishing for fish again.
Mark Chapter 14 Third Continued Questions
1. What happened to the young man (who had a linen wrap on) following Jesus?
2. Who do most people believe the young man was?
3. Where did they take Jesus to be questioned?
4. Who were with him as he questioned Jesus?
5. Who, probably, was the high priest?
6. Who followed (that was named), into the palace of the high priest?
7. In John, we find that another disciple was there, who was it probably?
8. Where did Peter stay?
9. For what purpose did the chief priests and the council try to get a solid witness against Jesus?
10. Why were the false witnesses not used?
11. What did some of the witnesses say Jesus had said about the temple?
12. What had they not understood?
13. When the high priest asked why Jesus didn't answer, what was he trying to do?
14. What specific question did the high priest ask Jesus?
15. How did Jesus answer?
16. What warning to the high priest did He include when He answered him?
17. What reaction did the high priest have?
18. What did they all condemn Jesus to be?
19. What does "rent his clothes" mean?
20. What did the onlookers begin to do to Jesus?
21. Where was Peter when all of this was happening?
22. Who was the first to say that Peter had been with Jesus?
23. When she accused Peter, what answer did he give?
24. Where did Peter go after the accusation?
25. How many times did Peter deny Jesus?
26. What happened immediately after, that Jesus had told Peter would happen?
27. What had gripped Peter and caused him to deny knowing Jesus?
28. What other sin, besides lying, did Peter commit?
29. Give two reasons why Peter wept.
Mark 15:1 And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried [him] away, and delivered [him] to Pilate."
"Straightway in the morning": At daybreak, probably between 5:00 and 6:00 a.m. Having illegally decided Jesus' guilt during the night (14:53-65; John 18:13-24), the Sanhedrin formally convened after daybreak to pronounce a sentence.
"Chief priests" (see note on Matt. 2:4). "Elders and scribes" (see notes on 14:43; Matt. 2:4).
The "whole council" would be Sanhedrin, the highest Jewish judicial body, which must ratify the sentence pronounced by night (in 14:64). The entire Sanhedrin (see notes on 14:43, 53; Matthew 26:59).
This meeting is described (in Luke 22:66-71). It amounted to little more than reiterating the charges earlier made against Jesus and affirming His guilty verdict.
"Pilate" Roman procurator (governor), of Judea from A.D. 26-36. His official residence was at Caesarea, but he was in Jerusalem for Passover. Pilate alone however, who wielded Rome's authority in Palestine, could actually have a death sentence carried out.
Jesus was first taken to Annas, then Caiphas (the high priest), and then to the Roman in charge, Pilate. We see a fulfillment of Jesus' prophecy, here, (they shall deliver him to the Gentiles). Rome had power in Jerusalem in those days and only the Romans could order Jesus' death.
Mark 15:2 "And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest [it]."
"Pilate asked him": John records (John 18:30), that the Jewish leaders demanded that Pilate simply agree to the death sentence they had already pronounced on Jesus (14:64). Pilate refused, and the Jewish leaders then presented their false charges against Jesus (Luke 23:2). Having heard those charges, Pilate then questioned Him.
Pilate really was not in favor of killing Jesus. He asked Jesus, Are you the king of the Jews? The only charge Pilate took seriously was that Jesus claimed to be a king, thus making Him guilty of rebellion against Rome. Jesus answered Pilate in a way that left no argument. This was as if He was saying, "Yes, but you said it". Pilate's question reveals that he had already been informed of this charge (Luke 23:2).
Jesus answer acknowledged that He was the rightful king of Israel, but implied that Pilate's concept of what that meant differed from His (John 18:34-37).
Mark 15:3 "And the chief priests accused him of many things: but he answered nothing."
Sometimes, the best answer is no answer at all, and we see that was what the Lord did there. The chief priests were accusing Jesus of everything they could think of to try to stir Pilate up. They mentioned Jesus being King of the Jews, thinking Pilate would think that Jesus would lead the Jews against Rome.
Mark 15:4 "And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee."
Answerest thou nothing": Pilate was amazed at Jesus' silence, since accused prisoners predictably and vehemently denied the charges against them. Jesus may have remained silent in fulfillment of prophecy (Isa. 42:1-2; John 18:38), or both.
As we said before, Pilate was truly trying to get to the bottom of this. He was not on anyone's side at that moment. He marveled that Jesus was not defending Himself by answering back all these accusations, as we see (in verse 5).
Mark 15:5 "But Jesus yet answered nothing; so that Pilate marveled."
On Jesus' silence see (Isaiah 53:7 and 1 Peter 2:23).
Mark 15:6 "Now at [that] feast he released unto them one prisoner, whomsoever they desired."
"At that feast": The Passover.
Ancient secular sources indicate that Roman governors occasionally granted amnesty at the request of their subjects. Assuming that the people would ask for their king whom they had so acknowledged earlier in the week (11:1-10), to be freed, Pilate undoubtedly saw this annual custom as the way out of his dilemma regarding Jesus.
This was like a governor pardoning a criminal. It was the custom to pardon one prisoner during the Passover feast. Pilate somewhere along here sent Jesus to Herod to be judged, because Pilate could find no fault in Him. We also see (in Luke 23:12).
And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.
Pilate and Herod, even though they were involved in sentencing Jesus, were not as guilty as these high priests, priests, scribes, and Pharisees.
Mark 15:7 "And there was [one] named Barabbas, [which lay] bound with them that had made insurrection with him, who had committed murder in the insurrection."
"Barabbas": A robber (John 18:40), and murderer (Luke 23:18-19), in some way involved as an anti-Roman insurrectionist.
Whether his involvement was motivated by political conviction or personal greed is not known. It is impossible to identify the specific insurrection in question, but such uprisings were common in Jesus' day and were precursors of the wholesale revolt of A.D. 66-70.
This Barabbas was not only a murderer but had tried to overthrow the government, as well. Barabbas was not just a regular criminal, but a vicious murderer.
Mark 15:8-9 "And the multitude crying aloud began to desire [him to do] as he had ever done unto them." "But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?"
You see, from the very beginning Pilate could find no fault in Jesus. In this question Pilate was asking them to ask for the release of Jesus.
Pilate knew that Jesus was innocent of any wrong doing. He could see right through these accusations of the high priests. He knew that their jealousy of His powerful ministry had caused them to try to get Jesus killed. He knew that Jesus was not guilty of any crime punishable by death.
Mark 15:10 "For he knew that the chief priests had delivered him for envy."
"Delivered him for envy": Pilate realized that the Jewish authorities had not handed Jesus over to him out of loyalty to Rome. He saw through their deceit to the underlying reason, their jealousy over Jesus' popularity with the people.
We see priests who were supposed to be upholding the things of God, who were so puffed up with pride that they were about to destroy the Savior of the World. High priests were supposed to know the Scriptures, and yet they would not believe that Jesus was Messiah.
Mark 15:11 "But the chief priests moved the people, that he should rather release Barabbas unto them."
The Chief priests had a hold on the people. They used their great influence here, and caused the people to cry out for this murderer Barabbas over Jesus.
Mark 15:12 "And Pilate answered and said again unto them, What will ye then that I shall do [unto him] whom ye call the King of the Jews?"
I believe Pilate was seeking every way he could to not kill Jesus. Pilate actually believed Jesus was who He said He was, I believe. Pilate told them, you will have to judge your King yourselves.
Mark 15:13 "And they cried out again, Crucify him."
"Crucify Him" (see note on Matt. 27:31). Crucifixion, the common Roman method of execution for slaves and foreigners, was described by the Roman writer Cicero as "the cruelest and most hideous punishment possible."
This cry will ring through all the ages. These two words "crucify him" changed all of history. It brought death and hell to those who do not believe, and life everlasting for those who do believe.
Mark 15:14 "Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him."
Pilate, through these verses, tried to make the people understand that they were crucifying an innocent man. The people would not listen to Pilate, but listened to these evil priests. What a terrible thing to know that you asked for Jesus to be crucified. They were crying out, but we had our part in this as well.
Every person who ever lived (except Jesus), had sin in his life at one time. Our sins helped cause Jesus to be crucified. He was crucified for our sins, so that we might go free.
Mark 15:15 "And [so] Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged [him], to be crucified."
"Scourged": With a whip (known as a flagellum), consisting of a wooden handle to which metal-tipped leather thongs were attached. Being scourged with a flagellum was a fearful ordeal, ripping the flesh down to the bone, causing severe bleeding. It was a beating from which prisoners often died.
In Matthew, we read about Pilate's attitude:
Matthew 27:24 "When Pilate saw that he could prevail nothing, but [that] rather a tumult was made, he took water, and washed [his] hands before the multitude, saying, I am innocent of the blood of this just person: see ye [to it]."
This was all against the wishes of Pilate. The people spoke, and Pilate allowed this, because it was the will of the people.
Mark 15:16 "And the soldiers led him away into the hall, called Praetorium; and they call together the whole band."
"Praetorium" means governor's courtroom, or hall of judgment. This "whole band" here, meant large number of soldiers. Probably located in the Fortress Antonia complex.
"Band" is a cohort (six hundred men), of Roman soldiers. It may rather refer to a smaller contingent from among such a cohort as all the soldiers who were not on duty at that time gathered to mock Jesus.
Mark 15:17 "And they clothed him with purple, and platted a crown of thorns, and put it about his [head],"
"Clothed him with purple ... crown of thorns": "Purple" was the color traditionally worn by royalty; the "crown of thorns" was in mockery of a royal crown. The callous soldiers decided to hold a mock coronation of Jesus as king of the Jews.
Little did they know that He should be robed in purple (purple is one of the godly colors). Purple showed Jesus as the King of not only the Jews, but was looking forward to when He will come in the clouds as King of kings and Lord of lords when he will be King of all the earth.
Thorns were a very hated plant on the earth. This "crown of thorns" showed just how little regard these soldiers had for our Lord. Of course, it was painful also, with the thorns sticking in His head.
Mark 15:18 "And began to salute him, Hail, King of the Jews!"
"Hail, King of the Jews": The greeting was a parody of that given to Caesar.
This salute was a sarcastic salute. They were saying, "You say you are King, but look at you now."
Mark 15:19 "And they smote him on the head with a reed, and did spit upon him, and bowing [their] knees worshipped him."
"Reed": An imitation of a royal scepter.
All of this was mocking Jesus. Had they only known who He really was, they would never have done this. This spitting and striking Jesus went on and on. Bowing to worship Him was laughing at Him and making fun, as well.
Mark 15:20 "And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him."
We know from other Scriptures that they took Him outside the city wall to be crucified.
Mark Chapter 15 Questions
1. After the council of priests, elders, and scribes met, they bound Jesus and took Him to whom?
2. Who was the only one who could order the death penalty in those days?
3. What did Pilate ask Jesus?
4. How did Jesus answer?
5. When the chief priests accused Jesus of many things, what did Jesus answer?
6. Why did the chief priest tell Pilate that Jesus said He was King of the Jews?
7. Why did Pilate marvel at Jesus?
8. This release of a prisoner at the feast was like what?
9. Why did Pilate send Jesus to Herod?
10. What good thing for Pilate came of all this?
11. Who was truly to blame for the crucifixion?
12. Who was the murderer who was bound for trial?
13. Who did Pilate want to release?
14. Who did the people want released?
15. Who had swayed the people's opinion?
16. What did Pilate know was the real reason the priests wanted Jesus killed?
17. Pilate asked the people what, to do with Jesus, what did they answer?
18. What did Pilate try to convince them of to no avail?
19. What part did we have in Jesus being crucified?
20. What physical thing did Pilate do to show that he had no part in this?
21. Who took Jesus away?
22. What does Praetorium mean?
23. What color robe did they put on Jesus?
24. What did this purple robe really show Jesus as?
25. What was His crown made of?
26. What other terrible things did the soldiers do to Jesus?
27. What did they put on Him to take Him to crucify Him?
Mark 15:21 "And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross."
Condemned prisoners were required to carry the heavy crossbeam of their cross to the execution site. Exhausted from a sleepless night and severely wounded and weakened by His scourging, Jesus was unable to continue.
The Roman guards conscripted Simon, apparently at random, to carry Jesus' crossbeam the rest of the way. Simon, from the North African city of Cyrene, was on his way into Jerusalem. The identification of him as "the father of Alexander and Rufus" (Rom. 16:13), is evidence of Mark's connection with the church at Rome.
"Cyrene" is a country of Africa, so this was a black man. Jesus had carried the cross part of the way, and when they saw His body was weak, they took hold of Simon and compelled him to carry the cross for Jesus.
There are several mentions of Alexander in the book of Acts, and in Romans we read of Rufus, which makes us think that they were followers of the Lord. Possibly, they were part of the 120.
Mark 15:22 "And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull."
"Golgotha ... place of a skull": "Golgotha" is an Aramaic word meaning "skull," which Mark translated for his readers. Although the exact site is unknown, today two locations in Jerusalem are considered as possibilities:
(1) Gordon's Calvary (named for the man who discovered it in modern times), to the north; and
(2) The traditional site to the west at the Church of the Holy Sepulcher, a tradition dating to the fourth century.
"Golgotha" lay outside the city wall, and was the execution site for Jerusalem. It is synonymous with Calvary, which comes from a Latin word also meaning "skull."
In Luke chapter 23, this place was called "Calvary". This hill really does look like a skull.
Mark 15:23 "And they gave him to drink wine mingled with myrrh: but he received [it] not."
"Wine mingled with myrrh": To temporarily deaden the pain (see note on Matt. 27:34), the Romans allowed this drink to be administered to victims of crucifixion, probably not out of compassion, but to keep them from struggling while being crucified.
"Myrrh" would have dulled the pain, but Jesus would not take it.
This was a drink to kill the pain, but the Lord refused the pain killer, because He wanted not to be numbed from the pain, but to endure the full impact of the cross.
Mark 15:24 "And when they had crucified him, they parted his garments, casting lots upon them, what every man should take."
"Crucified" (see note on verse 15). None of the gospel accounts give a detailed description of the actual crucifixion process.
"Parted his garments": This was in fulfillment of (Psalm 22:18). The executioners customarily divided the victim's clothes among themselves.
Roman legal texts indicate that the executioners had a legal right to claim the minor possessions of the accused.
We see here, that Mark doesn't go into great detail about the crucifixion; it just states that they crucified Him. His coat was a coat that had no seam. They didn't want to tear it, so they cast lots. (In John 19:23), we read that four soldiers each got a part, and then they cast lots for His coat.
Mark 15:25 "And it was the third hour, and they crucified him."
"Third hour": The crucifixion occurred at 9:00 a.m. based on the Jewish method of reckoning time. John notes that it was "about" the sixth hour" when Pilate sentenced Jesus to be crucified (John 19:14).
Jesus suffered on the cross six hours, symbolic of six days of work on the earth.
Mark 15:26 "And the superscription of his accusation was written over, THE KING OF THE JEWS."
"Superscription of his accusation": The crime for which a condemned man was executed was written on a wooden board, which was fastened to the cross above his head. Jesus' inscription was written in Latin, Hebrew and Greek. (John 19:20; see note on Matt. 27:37).
"THE KING OF THE JEWS": Since Pilate had repeatedly declared Jesus to be innocent of any crime (Luke 23:4; 14-15; 14:22), he ordered this inscription written for Him. While Pilate's intent was probably neither to mock nor to honor Jesus, he certainly intended it as an affront to the Jewish authorities, who had given him so much trouble.
When the outraged Jewish leaders demanded the wording be changed, Pilate bluntly refused (see note on John 19:22). A comparison of all 4 gospel accounts reveals that the full inscription read THIS IS JESUS OF NAZARETH, THE KING OF THE JEWS (see note on Luke 23:38).
This sign confirms that Jesus was sentenced for having claimed to be the Jewish Messiah.
Matthew 27:37 "And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS."
Mark 15:27 "And with him they crucify two thieves; the one on his right hand, and the other on his left."
"Two thieves": They were probably involved with Barabbas in the rebellion (see note on verse 7), since robbery itself was not a capital offense under Roman law.
Of these two thieves, the one on the right repented and was saved, and the one on the left died in his sin. These two symbolized the lost of all humanity on the left, and those saved by the blood of the Lamb on the right. In heaven, it will be Jesus, the Judge of all the world who will put the sheep on the right and the goats on the left; the separation, sheep (saved), goats (lost).
Mark 15:28 "And the scripture was fulfilled, which saith, And he was numbered with the transgressors."
By placing Jesus' cross between the two robbers (verse 27), Pilate may have intended to further insult the Jews, implying that their king was nothing but a common criminal. God intended it, however, as a fulfillment of prophecy (Isa. 53:12).
Both the man on the left and the man on Jesus' right were sinners and deserved their punishment. The difference was the one on the right repented, and Jesus promised him eternal life.
Mark 15:29 "And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest [it] in three days,"
"wagging their heads": A gesture of contempt and derision (2 Kings 19:21; Psalms 22:7; 44:14; 109:25; Jer. 18:16; Lam. 2:15).
"Thou that destroyest the temple, and buildest it in three days": The passerby repeated the false charge made during Jesus' trial before Caiaphas (14:58). The charge was a misunderstanding of Jesus' words (in John 2:19-21).
"Railed on" means they hurled insults.
You see, they had no idea that He was speaking of His body in this. Jesus spoke in parables, so that the unbelievers would not understand. Understanding of this and all other Scriptures comes from the Holy Spirit of God revealing the meaning to us.
Mark 15:30 "Save thyself, and come down from the cross."
He could have come down off the cross any time He wanted to, but had He gotten down before the body died, all of humanity would have been lost. This was the choice that Jesus Himself made to endure the shame of the cross that we might be renewed to God and live.
Mark 15:31 "Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save."
If there ever was an incorrect statement, this was it. Jesus did save others (this is true). He could save Himself (He just wouldn't for our sakes). One terribly false teaching going around is that demons took Jesus off the cross. Satan, a demon, or nothing else ever had power over the Lord Jesus. He stayed on the cross, because He chose to.
He defeated Satan for all time on the cross. Jesus did not suffer in hell. He was victorious on the cross, and the Father had planned it. This was victory, not defeat.
Mark 15:32 "Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him."
"Christ" (see note on 1:1).
"Descend now from the cross": A final demand for a miracle by the unbelieving Jewish authorities (8:11). Their claim that they would then see and believe was false, since they later refused to believe the even greater miracle of Christ's resurrection.
"They that were crucified with him": The two robbers joined in the reviling of Jesus, though one latter repented (Luke 23:40-43).
They would not believe even if He came down from the cross. Jesus raised the dead, opened blind eyes, freed the demoniac man, fed the 5000, and they did not believe. Even a voice from heaven came and called Jesus God's Son at Jesus' baptism. This would not alter their opinion any more than all of these things did. You either believe, or you don't; and they didn't.
Jesus did not use His great power for personal reasons. He would suffer the pain and humiliation of the cross to fulfill the will of the Father, and to save all who will believe. We Christians, can learn a lesson from this. When others revile us for the gospel's sake, just hang in there that much firmer.
Mark 15:33 "And when the sixth hour was come, there was darkness over the whole land until the ninth hour."
"Sixth hour": Noon, by Jewish reckoning, at the half-way point of Jesus' 6 hours on the cross (see note on verse 25).
Darkness reigned from noon until 3 p.m. A mark of divine judgment (Isa. 5:30; 13:10-11; Joel 2:1-2; Amos 5:20; Zeph. 1:14-15; Matt. 8:12; 22:13; 25:30). The geographical extent of the darkness is not known, although the writings of the church fathers hint that it extended beyond Palestine.
"Ninth hour": I.e., 3:00 p.m.
Satan thought he had put out the Light of the world, but Satan never counted on the resurrection.
Mark 15:34 "And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?"
"Eloi ... sabachthani?" The Aramaic words of (Psalm 22:1). Matthew, who also record this cry, gave the Hebrew words (Matt. 27:46).
"Why hast thou forsaken me?" Jesus felt keenly His abandonment by the Father, resulting from God's wrath being poured out on Him as the substitute for sinners (see notes on 2 Cor. 5:21).
Mark preserves the Aramaic form of Jesus' outcry, which calls (Psalm 22:1), to mind. Some mistook His words (verse 35). Even in the midst of bearing God's wrath for sin, Jesus still calls Him "my God." His agony does not overcome His faith.
God the Father cannot look upon sin. Jesus had taken the sin of the whole world upon His body, so that sin might die upon the cross. The Father, for a moment, turned away so the full pain of the flesh could be experienced by Jesus our Lord (His Son). Sin was crucified with Jesus on the cross.
Mark 15:35 "And some of them that stood by, when they heard [it], said, Behold, he calleth Elijah."
Further mockery which in effect meant, "let the forerunner come and save this so-called Messiah" (see note on Luke 1:17).
In the 4th chapter of Malachi, it had been promised that Elijah would come before the great and terrible day of the Lord. Some of these people thought Jesus was calling Elijah.
Mark Chapter 15 Continued Questions
1. Who did they compel to carry Jesus' cross?
2. What country was he from?
3. What did that tell us about him?
4. Who are Alexander and Rufus, probably?
5. Give two other names for Golgotha?
6. What did they offer Jesus to drink?
7. Why did He not take it?
8. After they crucified Him, what did they do with His garments?
9. Why did they not separate the coat?
10. How many soldiers were His garments given to?
11. At what hour did they crucify Him?
12. How long would Jesus be on the cross?
13. In Mark 15:26, what was the superscription of His accusations?
14. In Matthew 27:37, what was said?
15. Who was crucified with Jesus?
16. Who did the two thieves symbolize?
17. What was the difference in the two here?
18. What did those wagging their heads say to Jesus?
19. How do we read and understand a parable?
20. Had Jesus come down off the cross, what would have happened to all of humanity?
21. In verse 31, what did the chief priests mockingly say about Jesus?
22. What is a terrible teaching going around about demons and Jesus?
23. Where was Jesus victorious?
24. In verse 32, what did the priests call Jesus?
25. Why do we know that they would not have believed, even if He had come down?
26. What lesson can we, Christians, learn from this?
27. At what hours was the darkness over the land?
28. What does this three hours of darkness symbolize?
29. What did Jesus cry out at the end of the ninth hour?
30. What had Jesus taken on His body?
31. Who did some of the people believe Jesus called?
32. What Old Testament prophecy caused them to believe this?
Mark 15:36 "And one ran and filled a sponge full of vinegar, and put [it] on a reed, and gave him to drink, saying, Let alone; let us see whether Elijah will come to take him down."
"Vinegar" meaning a sour wine. Cheap wine commonly consumed by soldiers and workers. It may have been an act of mercy, or merely intended to prolong His suffering.
"Reed": A hyssop branch (John 19:29).
The thought in offering drink was to prolong consciousness in case "Elijah" was about to appear.
In the last lesson, Jesus had cried out to the Father, and those standing around thought He was calling out to Elijah.
Mark 15:37 "And Jesus cried with a loud voice, and gave up the ghost."
"With a loud voice": Demonstrating amazing strength in light of the intense suffering He had endured. His shout reveals that His life did not slowly ebb away, but that He voluntarily gave it up (John 10:17-18). For the words of Christ's cry (see Luke 23:46).
This showed that the act of giving up the ghost was of Jesus' free will. This loud voice indicated His power was still there to do as He would. The six hours of work on the cross was over. He had accomplished what He had set out to do.
Mark 15:38 "And the veil of the temple was rent in twain from the top to the bottom."
"The veil of the temple was rent in twain": The massive curtain separating the Holy of Holies from the rest of the sanctuary (Exodus 26:31-33; 40:20-21; Lev. 16:2; Heb. 9:3). This rending signified that the way into God's presence was open by the death of His Son.
The temple "veil" hung between the Holy of Holies (the sanctuary of God's very presence), and the rest of the temple. It was a somber reminder of the separation between God and man. Tearing of the veil indicates that Christ's death makes possible free access for sinners to the holy and almighty God.
Here we see the curtain, which closed the way to God the Father, was now opened. It was not opened by man (from the earth), but by the Lord of all the heavenly. It was torn from the top; showing that God did it. Now, the way to the Father was open to man. No mere man could go to the Father before, but now the way was opened by the Son.
Mark 15:39 "And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God."
"Centurion": The Roman officer in charge of the crucifixion. Centurions, considered the backbone of the Roman army, commanded 100 soldiers.
"Saw that he so cried out": The centurion had seen many crucified victims die, but none like Jesus. The strength He possessed at His death, as evidenced by His loud cry (verse 37), was unheard of for a victim of crucifixion.
That, coupled with the earthquake that coincided with Christ's death (Matt. 27:51-54), convinced the centurion that Jesus "was the Son of God." According to tradition, this man actually became a believer (see note on Matt. 27:54).
The fact that Jesus dismissed His Spirit from His body tells you He was in total control. This is more fully described (in Luke 23:46):
Luke 23:46 "And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost."
Jesus you see, commanded His Spirit to go to the Father, dismissing His Spirit from His body. This centurion had been at many crucifixions and knew this one was different. He was convinced by the happenings that Jesus truly was the Son of God.
Mark 15:40 "There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;"
Some of these women had earlier been at the foot of the cross (John 19:25-27). By then, unable to watch Jesus' suffering at such close range, they were "looking on from a distance." Their sympathetic loyalty was in sharp contrast to the disciples who, except for John, were nowhere to be found.
"Mary Magdalene": She was from the village of Magdala, on the west shore of the Sea of Galilee, hence her name. Luke notes that Jesus had cast 7 demons out of her (Luke 8:2). She is usually named first when the women who followed Jesus are listed, which may suggest that she was their leader.
"Mother of James the less and of Joses": She is distinguished from the other Marys' by the name of her sons. "James the Less" (called "James the son of Alphaeus" in Matt. 10:3), was one of the twelve.
"Salome": The wife of Zebedee (Matt. 27:56), and the mother of James and John (see note on 10:35).
Mention of these "women" is significant, for they serve as eyewitnesses to the death, burial and Resurrection (see 15:47; 16:1).
Mark 15:41 "(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem."
"Many other women": They had been with Jesus since the days of His Galilean ministry, traveling with Him and the disciples, caring for their needs (Luke 8:2-3).
We see that the women (even in the face of these self-righteous religious people), had not abandoned Jesus. Jesus' ministry involved these women. Mary Magdalene had been delivered by Jesus of seven devils. These women never doubted who this was. It is very sad, but even today the larger percentage of the church is made up of devoted women.
Most churches have three women for every man. Perhaps, the women were not in as much danger as the men being close by. We do not know the details; we just know they were there. John was there also, and brought the account.
Mark 15:42 "And now when the even was come, because it was the preparation, that is, the day before the sabbath,"
"Preparation ... day": Friday, the day before the Sabbath (Saturday).
Mark 15:43 "Joseph of Arimathea, an honorable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus."
"Joseph of Arimathea": "Arimathea," known in the Old Testament as Ramah, or Ramathaim-zophim (the birthplace of Samuel, 1 Sam. 1:1, 19; 2:11), was located about 15-20 miles northwest of Jerusalem. Joseph was a prominent member of the "council" (or the Sanhedrin, see note on 14:43), who had opposed Jesus' condemnation (Luke 23:51).
"Kingdom of God" (see note on 1:15).
"Went in boldly": Pilate would not likely have been pleased to see a member of the Sanhedrin, after that group had forced him to crucify an innocent man. Further, Joseph's public identification with Jesus would enrage the other members of the Sanhedrin.
"And craved the body of Jesus": Though prisoners sentenced to death forfeited the right to burial under Roman law, their bodies were usually granted to relatives who asked for them, but Jesus mother was emotionally exhausted from the ordeal.
There is no evidence that His brothers and sisters were in Jerusalem and His closest friends, the disciples, had fled (except for John, who had Mary to take care of; John 19:26-27). In the absence of those closest to Jesus, Joseph courageously asked Pilate for Jesus' body.
"Craved" means requested.
"Arimathea," Joseph's birthplace, was about 20 miles northwest of Jerusalem.
"Joseph" was a member of the Sanhedrin, and asking for the body of one convicted of treason or sedition was a daring step of devotion to an unpopular figure. Such criminals were normally left to the elements and carrion birds.
The Sabbath began at 6 p.m., so the body had to be taken care of quickly. About 3 p.m., Jesus gave up the ghost. This left three hours for getting the body wrapped and in the tomb before Sabbath. This was Friday, not Wednesday, as many would have you believe.
Sabbath is Saturday, the day before is Friday. Matthew tells us a little more about Joseph of Arimathea. It says that he was a rich man, and also a disciple of Jesus. Perhaps, he was of the 120 disciples. We know he had a cave that had not been used for burial. This was where he would lay Jesus.
Joseph loved Christ enough to expose himself to the danger of association with Him, just to be able to bury His body. Possibly he was known of Pilate, but at any rate, he was allowed to see Pilate and ask for the body. Remember, Pilate found no fault in Jesus.
Mark 15:44 "And Pilate marveled if he were already dead: and calling [unto him] the centurion, he asked him whether he had been any while dead."
"Pilate marveled": Victims of crucifixion often lingered for days, hence Pilates's surprise that Jesus was dead after only 6 hours. Before granting Jesus' body to Joseph, Pilate checked with the "centurion" in charge of the crucifixion (see note on verse 39), to verify that Jesus was really dead.
This was a very unusual turn of events. Most crucifixions were long and drawn out. Many times the legs of the victims had to be broken to hasten death. This was not the case with Jesus. He had no broken bones. The perfect Lamb sacrifice could have no broken bones. In John, we read a little more detail about their not breaking His legs.
John 19:31-34 "The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the Sabbath day, (for that Sabbath day was a high day,) besought Pilate that their legs might be broken, and [that] they might be taken away." "Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him." "But when they came to Jesus, and saw that he was dead already, they brake not his legs:" "But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water."
Every little detail of prophecy was fulfilled. Jesus is our Lamb Sacrifice. The centurion could only say, "Yes, He is dead" when Pilate asked.
Mark 15:45 "And when he knew [it] of the centurion, he gave the body to Joseph."
"He gave the body to Joseph": Having received confirmation from the centurion that Jesus was dead, Pilate granted Jesus' body to Joseph. By that act the Romans officially pronounced Jesus dead.
Hebrews do not embalm, embalming is an Egyptian custom, so Jesus was wrapped in fine linen and carried to the tomb, as we read (in verse 46).
Mark 15:46 "And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulcher which was hewn out of a rock, and rolled a stone unto the door of the sepulcher."
"Wrapped him in the linen": The Jews did not embalm corpses, but wrapped them in perfumed burial cloths (see note on 16:1). Nicodemus, another prominent member of the Sanhedrin (John 7:50), assisted Joseph in caring for the body of Jesus (John 19:39-40). These men, who had kept their allegiance to Jesus secret during His lifetime, then came forward publicly to bury Him, while the disciples, who had openly followed Jesus, hid (John 20:19).
"Sepulcher ... hewn out of a rock": This "tomb" was located near Golgotha (John 19:42). Matthew adds that It was Joseph's own (Matt. 27:60), while Luke and John note that no one as yet, had been buried in it (Luke 23:53; John 19:41).
We see that Joseph loved Jesus, possibly, even helped with the wrapping and carrying of the body personally. At any rate, Jesus was put in a brand new tomb which had belonged to Joseph of Arimathea. This had been hewn out of a rock, and Jesus was laid inside, and a large stone rolled over the door. This fulfilled the Scripture which stated He would be buried with the rich.
Mark 15:47 "And Mary Magdalene and Mary [the mother] of Joses beheld where he was laid."
The women had still been at the cross when Joseph came and got the body, and they followed, and saw where the body was laid. The spices or perfumes would be applied to the burial cloths later.
I say one more time that Hebrews were not embalmed, as that was an Egyptian practice. Hebrews today are buried within 24 hours so embalming is not necessary.
Mark Chapter 15 Second Continued Questions
1. What did Jesus do, right before He gave up the Ghost?
2. What did that show us and the centurion?
3. How many hours was the suffering on the cross?
4. How was the temple veil torn?
5. What does this show?
6. When the centurion saw all of this, what did he say?
7. In Luke 23:46, what do we learn about Jesus' death on the cross?
8. Who were the loyal followers of Jesus who stood nearby?
9. What is a sad thing in our churches today regarding women?
10. Who was Mary Magdalene?
11. What disciple had been at the crucifixion?
12. What was the hurry to get the body off the cross and buried?
13. Who came for the body?
14. Who did he ask for it?
15. How many hours were left for the burying before the Sabbath?
16. What day of the week was Jesus crucified?
17. In verse 42, what left no doubt as to the day?
18. Who was Joseph of Arimathea?
19. What did Pilate marvel at?
20. What sometimes had to be done to hurry death?
21. Were Jesus' legs broken? Why?
22. When the soldier pierced Jesus side, what two things came out?
23. When did Pilate release Jesus' body to Joseph?
24. What was Jesus wrapped in?
25. What does the material symbolize?
26. After Jesus was placed in the rock hewn tomb, what was done to secure the tomb?
27. What country does embalming come from?
28. Was Jesus embalmed?
29. What two women beheld where He lay?
Mark 16:1 "And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, had bought sweet spices, that they might come and anoint him."
"Sabbath was past": The Sabbath officially ended at sundown on Saturday, after which the women were able to purchase spices.
"Mary Magdalene ... Mary the mother of James, and Salome" (see note on Matt. 27:56). Luke mentions that Joanna and other woman were also there (Luke 24:10; 15:41).
"Spices": The women bought more spices in addition to those prepared earlier (Luke 23:56); John 19:39-40).
"Anoint": Unlike the Egyptians, the Jewish people did not embalm their dead. Anointing was an act of love, to offset the stench of a decaying body. That the women come to anoint Jesus' body on the third day after His burial showed that they, like the disciples, were not expecting Him to rise from the dead (8:31; 9:31; 10:34).
Sunday is the first day of the week. You can see from this that they came at the very first moment possible. It was against Jewish law to go anywhere on Sabbath (which was punishable by death).
Mark 16:2 "And very early in the morning the first [day] of the week, they came unto the sepulcher at the rising of the sun."
"At the rising of the sun"" (John 20:1), says that Mary Magdalene arrived at the tomb while it was still dark. She may have gone on ahead of the other women, or the whole party may have set out together while it was still dark and arrived at the tomb after sunrise.
They were not coming because it was the thing to do, but because they loved Jesus. These women were the last at the crucifixion, and the first at the grave.
Mark 16:3 "And they said among themselves, Who shall roll us away the stone from the door of the sepulcher?"
"Who shall roll us away the stone ... ?" Only Mark records this discussion on the way to the tomb. The women realized they had no men with them to move the heavy stone (verse 4), away from the entrance to the tomb. Since they had last visited the tomb on Friday evening, they did not know it had been sealed and a guard posted, which took place on Saturday (Matt. 27:62-66).
Rolling "the stone" into its slot would have been relatively easy (15:46). But moving it away would have required the strength of several men.
Even though they were not sure they could get in to anoint the body of Jesus, they went anyhow hoping someone would be there to let them in. They showed great loyalty to the Lord.
Mark 16:4 "And when they looked, they saw that the stone was rolled away: for it was very great."
"The stone was rolled away": This was not to let Jesus out, but to let the witnesses in. The earthquake when the angel rolled away the stone (Matt. 28:2), may have affected only the area around the tomb, since the women apparently did not feel it.
Mark 16:5 "And entering into the sepulcher, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted."
"Entering into the sepulcher": The outer chamber, separated from the burial chamber by a small doorway.
"Young man ... clothed in a long white garment": The angel, having rolled away the stone (Matt. 28:2), had then entered the burial chamber. Luke records that there were two angels in the tomb; Matthew and Mark focus on the one who spoke (for similar instances, see note on 10:46).
"Affrighted" denotes extreme fear or distress. Mark alone in the New Testament uses the word (see also 14:33).
In this type of tomb, there are two chambers. One is to sit and mourn, while the inside chamber is for the body. This young man undoubtedly was an angel. The white garment possibly shows that he was from heaven. Fear and excitement as well, probably came over them. His purpose in being there was to tell them.
Mark 16:6 "And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him."
"Jesus of Nazareth, which was crucified" (see note on Matt. 2:23). The inspired account leaves no doubt about who had been in the tomb. The idea of some unbelievers that the women went to the wrong tomb is ludicrous.
"He is risen": Christ's resurrection is one of the central truths of the Christian faith (1 Cor. 15:4), and the only plausible explanation for the empty tomb. Even the Jewish leaders did not deny the reality of the empty tomb, but concocted the story that the disciples had stolen Jesus' body (Matt. 28:11-15).
The idea that the fearful (John 20:19), doubting (verses 11, 13; Luke 24:10-11), disciples somehow overpowered the Roman guard detachment and stole Jesus' body is absurd. That they did it while the guards were asleep is even more preposterous. Surely, in moving the heavy stone from the mouth of the tomb, the disciples would have awakened at least one of the soldiers.
And in any case, how could the guards have known what happened while they were asleep? Many other theories have been sinfully invented over the centuries to explain away the empty tomb, all of them equally futile.
The fact of the empty tomb did not explain itself. God provided a revelation of the meaning of what the women saw, or rather did not see. The Resurrection becomes the starting point and basis of the Christian faith (see Romans 4:1; 1 Cor. 15:4).
"Angels" are ministering spirits, and the Lord had left this angel here to minister to those who came seeking Him. What wonderful news, "HE IS RISEN". In this instance, He was specifically called "Jesus of Nazareth".
There was no mistaking, He was the one. Don't you know that many of the things Jesus had told them about how He would rise again came flashing into their minds? What joy, He was alive.
Mark 16:7 "But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you."
"And Peter": Peter was not singled out as the leader of the disciples, but to be reassured that, despite his denials of Christ, he was still one of them.
"He goeth before you into Galilee ... as he said unto you" (see note on 14:28). The disciple's lack of faith made them slow to act on these words; they did not leave for Galilee (Matt. 28:7, 16), until after Jesus repeatedly appeared to them in Jerusalem (Luke 24;13-22; John 20:19-31).
Here we see the angel telling these women to carry the good news of the risen Christ to the other disciples. Peter was specifically mentioned, because Peter probably believed that Jesus would not want to see him, because he denied Him three times.
Mark 16:8 "And they went out quickly, and fled from the sepulcher; for they trembled and were amazed: neither said they any thing to any [man]; for they were afraid."
"Afraid": They were overwhelmed by the frightening appearance of the angel and the awesome mystery of the Resurrection.
This would be a very frightening experience. Their amazement and joy were paled by their fear of being in the presence of this angel.
Verses 9-20: The external evidence strongly suggests these verses were not originally part of Mark's gospel. While the majority of Greek manuscripts contain these verses, the earliest and most reliable do not. A shorter ending also existed, but it is not included in the text.
Further, some that include the passage note that it was missing from Older Greek manuscripts, while others have scribal marks indicating the passage was considered spurious. The fourth-century church fathers Eusebius and Jerome noted that almost all Greek manuscripts available to them lacked verses 9-20.
The internal evidence from this passage also weighs heavily against Mark's authorship. The transition between verses 8 and 9 is abrupt and awkward. The Greek particle translated "now' that begins verse 9 implies continuity with the preceding narrative. What follows however, does not continue the story of the women referred to in verse 8, but describes Christ's appearance to Mary Magdalene (John 11-18).
The masculine participle in verse 9 introduces Mary Magdalene as if for the first time. Further, if Mark wrote "verse 9", it is strange that he would only now note that Jesus had cast 7 demons out of her. The angel spoke of Jesus' appearing to His followers in Galilee, yet the appearances described "in verses 9-20" are all in the Jerusalem area.
Finally, the presence in these verses of a significant number of Greek words used nowhere else in Mark argues that Mark did not write them. (Verses 9-20), represent an early (they were known to the second-century fathers Irenaeus, Tatian, and possibly Justin Martyr), attempt to complete Mark's gospel.
While for the most part summarizing truths taught elsewhere in Scripture, and no doctrines should be formulated based solely on them. Since, in spite of all these considerations of the likely unreliability of this section, it is possible to be wrong on the issue, and thus, it is good to consider the meaning of this passage and leave it in the text, just as with (John 7:53 - 8:11).
In verses 9-18, Jesus commissions His disciples (see Matthew 28:16-20; Luke 24:46-49)".
Mark 16:9 "Now when [Jesus] was risen early the first [day] of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils."
"Jesus was risen early the first day of the week": That is, early Sunday morning.
"Mary Magdalene" (see note on 15:40).
Mary loved Jesus, because He had freed her from the bondage of those seven devils. Here again, we see He first appeared to a woman (Mary Magdalene), mainly because there were no men there to appear to.
I believe this was specifically mentioned to show that women have been set free by Jesus to follow Him the same as the men. She was in fact, like the first missionary. She carried the first gospel message to the disciples.
Mark 16:10 "[And] she went and told them that had been with him, as they mourned and wept."
They had forgotten that He said He would rise on the third day. They mourned, because they felt there was no hope. Can you imagine how they felt when she told them? Some probably, did not believe her, but others began to see a glimmer of hope, but still could not bring themselves to believe that she was telling the truth. They wanted to believe, but couldn't.
Mark 16:11 "And they, when they had heard that he was alive, and had been seen of her, believed not."
Their recollection of His telling them that He would rise again had been totally forgotten. They had never seen anyone rise before, and they did not believe her. It reminds me so much of our day. You can tell someone of a wonderful experience that you have had with God, and they don't believe you. The only time it becomes real to them is, when it happens to them.
Verses 12-13: This incident is related (in Luke 24:13-32).
Mark 16:12 "After that he appeared in another form unto two of them, as they walked, and went into the country."
This whole group would not believe, until they saw Him for themselves. The 24th chapter of Luke has a detailed account of Jesus appearing to the two disciples. Read it for more information on this.
Mark 16:13 "And they went and told [it] unto the residue: neither believed they them."
It was no different when the two disciples told that Jesus was alive, than when Mary Magdalene told them. They did not believe it.
Mark 16:14 "Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen."
"The eleven": The 12 minus Judas, who had committed suicide (Matt. 27:3-10).
"Unbelief and hardness of heart": In not believing the witnesses of the resurrection (verses 12-13; Luke 24:10-11).
Here Jesus scolded the disciples for not believing what Mary and the two disciples had told them about His resurrection. He had predicted it before the cross. They just had not received this into their hearts. Of all who should have believed, it should have been the disciples or the eleven, as they were called then.
Verses 15-16: Similar to Matthew's account of the Great Commission, with the added contrast of those who have been baptized (believers), with those who refuse to believe and are condemned. Even if verse 16 is a genuine part of Mark's gospel, it does not teach that baptism saves, since the lost are condemned for unbelief, not for not being baptized (see note on Acts 2:38).
Mark 16:15 "And he said unto them, Go ye into all the world, and preach the gospel to every creature."
This is called the "great commission". It is just as valid to each of us as it was to the followers of Jesus of old. The gospel shall be preached in all the world, and then shall the end come.
Ministers (men and women), are called to go, preach and baptize. You can't sit at home twiddling your thumbs and get any one saved. Preach the good news of Jesus Christ to everyone who will listen. By the foolishness of preaching, people are saved.
Mark 16:16 "He that believeth and is baptized shall be saved; but he that believeth not shall be damned."
Only faith, not baptism, is essential for salvation, as the omission of baptism from the last clause shows.
The first step to salvation is believing that Jesus is our Savior.
In (Romans 10:9-10), we read that believing in the heart is the important thing, and then telling someone is the next. Baptizing is an outward show to the world what has happened in your heart. The new birth occurs in your heart.
If you have a brand new heart, washed in the blood of the Lamb, then you want to be baptized; (buried in a watery grave to rise again to newness of life with Him). Those who do not believe are lost, because without faith it is impossible to please God.
Verses 17-18: These signs were promised to the apostolic community (Matt. 10:1; 2 Cor. 12:12), not all believers in all ages (1 Cor. 12:29-30). All (with the exception of drinking poison), were experienced by some in the apostolic church and reported in Scripture (e.g., Acts 28:5), but not afterward (verse 20).
Mark 16:17-18 "And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;" "They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover."
This is really tough. Do you believe? Have you cast out any devils in Jesus' name lately? Is your tongue brand new? Have you done battle with any serpent lately? The serpent, you know, is that old Satan himself. We must remember that "greater is He that is in me than he that is in the world". If you are truly a follower of Jesus, (a Christian), He will protect you from the enemy.
Notice, I didn't say we had the power; I said Jesus has the power. We just use His power. He lets us use His name, if we are His. One more question. How many sick have you laid hands on lately? These signs shall follow them that believe. Examining these Scriptures one by one shows us quickly where we fall short, doesn't it?
Verses 19-20: Christ ascends to glory. (See Luke 24:50-53; Acts 1:3-9). The so-called "shorter ending" is accepted by no one as being written by Mark. The traditional ending (KJV), is in nearly all manuscripts, but is lacking in the two oldest ones we have.
Mark 16:19 "So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God."
"Right hand of God": The place of honor Jesus assumed after His ascension (see note on Acts 2:33).
Forty days are gathered in this sentence. Over 500 saw the resurrected Lord during these forty days. He truly was carried to heaven on a cloud, and does even now; sits at the right hand of the Father, for His work of salvation is done. He told us that from the cross, when He said, "It is finished".
Mark 16:20 "And they went forth, and preached every where, the Lord working with [them], and confirming the word with signs following. Amen."
"Confirming the word with signs" (See notes on Acts 2:22; 2 Cor. 12:12; Heb. 2:4).
After they finally believed, they went and preached. Can they say that about us? After we believed, we went and preached. The Lord confirmed His Word. As they ministered in His name, He healed and showed great signs.
Mark Chapter 16 Questions
1. Who came to the sepulcher as soon as Sabbath had passed?
2. What were they there to do?
3. In verse 2, what day was intended?
4. How early was their arrival at the tomb?
5. What question were they asking each other as they went?
6. When they looked, what did they see?
7. John said at this point, Mary Magdalene did what?
8. When they entered the sepulcher, what did they see?
9. When they saw this, what effect did it have on them?
10. Why do you suppose he was in the tomb?
11. What wonderful news did the angel give them?
12. What are angels?
13. Who is Jesus specifically called by the angel?
14. What did the angel tell them to do?
15. Why do you think he specifically mentioned Peter?
16. Where did the angel tell them Jesus was?
17. What did the angel tell them to do?
18. Who did Jesus appear to first?
19. How many devils had Jesus cast out of her?
20. What were the others doing, when Mary went to tell them?
21. What was their reaction, when she told them?
22. Who did Jesus appear to on the road?
23. Did the disciples believe them?
24. What did Jesus upbraid the eleven for?
25. What is known as the great commission?
26. Who told them to do it?
27. What are the signs that follow?
28. In verse 17, this commission is to whom?
29. In verse 16, who shall be saved?
30. Do you believe? Are these signs following you?
31. How many days was Jesus on earth after the resurrection?
32. How many saw Him after the resurrection?
33. Why is He sitting at the right hand of the Father?
###